Commentary on Romans

WHat is the drift of this whole Chapter?

To prove that the Jews (howsoever a rebellious people) yet are not rejected from being God's people, either vniiersally nor forever; but that still some of them were converted to Christ, and many more should be towards the end of the world; by which discourse he purposeth to comfort the Jews against despair, and to confirm the stableness of God's promises, which failed not towards any Jew which was elected of God. And secondly, to exhort the Gentiles (which were admitted into the void room of the refused Jews) to be modest and lowly minded, to take heed of the contempt of the Jews who were fallen, and of security; considering God's mercies towards them in their free adoption, and God's severity unto the obstinate Jews, whom yet he had not so abandoned, but that he could and would gather them again into the fold of his Church. So as the drifte of this Chapter is twofold: one to keep the Jews from despair, & the other to preserve the Gentiles from presumption and pride.

What are the parts of this Chapter?

They be four: First, Doctrinal, wherein he doth three things. First, he teacheth to the comsort of the Jews, that a remainder of them were God's elect, to verse 7. and thence vnro the 11. verse, Paul confirmeth by a double testimony, one out of Isaiah, and another out of David, that the most part of the Jews were rejected. Lastly, he openeth the final cause or end of God's counsel, in casting off the unbelieving Jews (to wit) that thereby an occasion of calling the Gentiles might be given, unto ver. 17. The second part is exhortatorie unto the Gentiles, to verse 25. The third part is Prophetical, fore-telling the vocation of the Jews, unto verse 33. And fourthly, a conclusion consisting of an exclamation and of a prayer unto the end of the chapter.

What be the parts of this Text?

Two: First, an Objection. Secondly, an answer thereunto.

What is the Objection?

This: O Paul, if the Jews be cast off (as thou seemest to affirm out of Isaiah, that for their unthankfulness & contempt of God, they are of him worthlly shut out) then are God's people cast off. For the Jews were God's people, and if they be cast off, then what becomes of God's promises made to that people, and what hope doth there remain of their salvation? Thus might weak ones reason against that which he wrote in the end of the Chapter: but cauillers will be ready to allege the Adoption of Abraham and his seed, whom God took of especial favor to be his own people, so as he should be unconstant if he brake his own covenant. All this is contained in the first words [ I say then, hath God cast away his people, ] that is, I see what you will say upon my former speeches, that God's people are drawn away from grace and salvation.

How is this Objection answered?

Two ways: First by denial [ God forbid, ] that is I am far from thinking any such thing, that all the Jews are generally cast out from grace. Secondly, he proveth this his denial by sufficient and strong arguments: As first, from his own example. Secondly, from the efficient cause. Thirdly, from the example of Elias his time, applied to the present time wherein Paul wrote.

How doth he reason from his own example?

Thus: I Paul am a Jew (not a Proselyte converted to the Faith) but a Jew by Nation; not of a base, but of a Noble Tribe, even of Benjamin, who was borne not of the hand-maids of Jacob, but of Rachel his wife: but though I be a Jew, I am not cast out of God's favor and covenant; therefore all the Jews are not rejected from Christ, for then should I be rejected too seeing I am an Israelite?

What Doctrine is to be gathered from this first reason?

That an elect person which is converted, may be sure of his own election unto life. Paul was an elect man, no cast-out, but a chosen vessel: and Paul did know himself to be so, as this place showeth with Rom. 8, 35. Therefore the elect may be sure that they are of the elect, and consequently that they shall be saved: for all the elect are to be saved, and all which are to be saved, be elect, these be Term ni conuertibiles.

But Paul knew this by some singular and special revelation.

He knew it rather by the certainty and assurance of Faith, which wheresoever it is, it is known to be there (as Augustine saith:) & they who know themselves to be 〈◊〉 , do withal assure their hearts of their own election and salvation, because the promise of salvation is made to them which are endowed with Faith, and all such are ordained to life, John 13, 16, 18, 36. Acts 13, 48.

What Use of this Doctrine?

First, to confute the Papists who teach, that men ought still to doubt, and to have only a probable assurance of their own salvation, and cannot be sure of it, by an ordinary and infallible certainty. Secondly, to exhort all Christians to endeavor the making sure of their own election to themselves, according to the counsel, 2 〈◊〉 . 1. 10. and it is made sure by the fruits of sanctification, 2 〈◊〉 . 1, 5 6, 7.

What is the second argument to prove the Jews to be not rejected from salvation by Christ?

It is taken from the efficient cause, to wit, God's eternal and unchangeable love, the reason standeth thus: whom God from everlasting loves as his own and electeth them, these he never casteth off; (this proposition is in the beginning of the second verse) but there are some of the Jews whom God did love and choose from everlasting: this proposition is not expressed but infolded in these words, [his people] therefore all the Jews are not rejected; this must be understood as a consequent necessarily arising of the promises.

What is meant by [casting away] in the 2. verse?

To repel or drive from God and Christ Jesus, and from eternal life in heaven: God hath done this to every Jew.

What signifies [foreknowledge?]

Predestinating, (so Ambrose expounds it) or whom he loved and embraced, being elected from the beginning (so Beza expounds it,) and master Calvin puts foreknowledge for God's good pleasure. There is in God a twofold prescience or fore-knowledge; the one is a bare speculative foresight, whereby he understandeth all things which be and are done in the world. This belongeth not so much to his will as to his knowledge, and is no cause of things, for things are therefore done, not because they are foreseen, but for that they be decreed. Secondly, foreknowledge is a knowledge in God, with love and approbation, 2 Tim. 2. 19. Rom. 8. 29. this kind of prescience in God is the cause of things, and it is all one with election or predestination, which is a knowing of some persons, from everlasting, and 〈◊〉 them in his love, as his own, whom he will save by Christ.

What doctrine ariseth from these words?

These two: First, we are to learn that the first and highest cause of man's election and salvation is the eternal love, will or good pleasure of God, as may appear out of Mat. 11, 26. Rom. 11, 8. Ephe. 1, 5. Rom, 27, 28. Rom. 9, 15, 18. For, what can God have out of himself to go and be before himself? and who hath given God first? Rom 11, 35.

What use of this point?

First, it confutes the error of such as will have the bare prescience of God to be the cause of election and salvation: this was Chrysostom's error, who held that as God foresaw men would believe & live well, so he choose them; also Ambrose was of this mind, so expounding Romans 9, 15. and Augustine attributed election to foreseen faith, which error he retracted after Pelagius and his followers did err in this matter grossly.

How is this error confuted?

First, because the bare foresight of God is not the cause of the existence of anything; for he knew before those things, which shall not be, as those which shall be. Secondly, Jacob was loved and chosen of God, ere ever he had done any good thing, from God's purpose, nor from his bare prescience. Rom. 9, 11. Thirdly, seeing all men were to be alike corrupt through sin, there was no good thing he could foresee in any; therefore all men should have been reprobate, if his bare foresight had been the ground and cause. Lastly, the Scripture expressly denieth that man's worthiness is any cause of man's election, Deut. 7, 7. See the place.

What other thing learn we frem the former doctrine?

That we do owe all thanks and praise to God's free love, for electing, calling, and saving us. Thirdly, here is matter of comfort, by assuring us that now we are, God will not refuse nor destroy us, since he loved so long before we were. And lastly, here is an exhortation to love all the Children of God, since they are everlastingly beloved of God; this is cause sufficient to make us take heed how we hate any upon whom God eternally hath set his love, and to repent of our unkindnesses towards them.

What other doctrine ariseth from the 〈◊〉 of this second verse?

That such as God foresaw, and elected before all worlds, cannot possibly perish. The words of our Text do fully avouch this truth, God casts not of his people whom he knew before; again it is written, Mat. 24. 24. that it is not possible the elect should perish, and Rom. 8, 30. The predestinate shall be glorified: and lastly, Christ hath prayed for all the elect, that they may have his glory in heaven, John 17, 24. Reason also confirmeth this truth, for the love of God is immutable, therefore they cannot perish whom he loves; for then should God alter and be changeable, if the elect could fall from God's love and be Reprobates; but because God changes not, he that is once loved of God, is ever loved, and therefore cannot be condemned in hell. Hence is the election and fore-knowledge of God, compared unto a seal and foundation, which bsares things of great stablenes, 1. Ti. 1, 17. Mountains of Brasse are not so strong, as God's loving purpose and decree is. I am not as men that I should repent, nor as sons of men that I should 〈◊〉 : again, I am 〈◊〉 , I change not.

What profit of this doctrine?

It confuteth the error of such as say the elect may lose God's love by their own fault; this is to make God unable, variable, and the Scriptures false. Secondly, it teacheth the estate of the elect, to be most stable and permanent, not in respect of their own strength but of God's love and counsel. Thirdly, it comforteth the poor afflicted consciences of God's children, against the fear of damnation: such as once have perceived their own 〈◊〉 , may be assured of it for 〈◊〉 . Fourthly, it is a preservative against despair, and a motive to continual thankfulness, that God hath set them in such an vn movable condition. If we bless God for his temporal perishing benefits, what praise do we owe for the lasting fruits of his eternal love and mercy?

WHat doth this text contain?

A third reason of his denial, taken from the like example of Elias days, or from the like estate of the old Church in the time of the Prophet Elias. The sum hereof is thus much: That as it was in the time of Elias, so it is in the times of Paul the Apostle: then very many Jews were preserved in Israel frō Idolatty, though Elias knew not of them, so now though Paul were ignorant of it, yet God by his election kept a great company of Jews from infidelity. In this third argument the Apostle meeteth with and answereth a secret objection. For some Jew hearing Paul affirm of himself, that he being a Jew was elect, and not cast away, might easily say and what art thou alone? where then is that seed which God promiseth to Abraham, to be as the stars of heaven, or as the sand on the Sea shore? To which he seasonably replieth, rhat there might be and were many more elect and believing Jews which were hid from him, as Israel had inumerable true worshippers, unknown to Elias. Argumentum apart.

Upon what parts doth this comparison consist?

Upon two: First a proposition or antecedent, in verse 2, 3, 4. Secondly, the reddition or consequent, verse 5. and in the proposition we are to consider other two things, first the complaint of the Prophet verse 3. and secondly, the answer of God there-unto, verse 4.

What are we to 〈◊〉 in this, that Paul brings in the example of Elias time rather then any other?

The great discretion of Paul, because Elias was highly esteemed among the Jews, so that his authority could not be gaynsayed, they would not contradict his witness; it teacheth Ministers to study for choice and apt proofs and examples.

But with what cautions or conditions, are examples of Scripture to be alleged in Sermons, or made use of in common life?

Especially with these three conditions: First, that the examples alleged be but few, Paul contents himself with one. Secondly, that they be well suited and sorted, so as the comparison by example be made as touching like parties, as it was here between the Jews of Elias and Paul his time; for their blindness in both days was great, yet God still kept his promises unto his elect, amongst them which were still the least number. Thirdly, examples must not be repugnant against the common law of 〈◊〉 to God and man: for good men are to be imitated in good things only; and we are to follow not every particular act of the Fathers, but to live according to the law of God. The 〈◊〉 thinking to call for fire on the Samaritans, Luke 9. 54. after the example of Elias, offended against the second caution, for they weere not like to Elias in Spirit and zeal: and such break the third condition, as will defend lying by the example of Abraham, and the Midwiues, and 〈◊〉 ; or temporizing by the example of Naaman, or Nicodemus: the infirmities of the Saints are not written to be patterns to follow, but as cautions to make us heedful.

Come to the words and tell us what we learn 〈◊〉 by this, that Paul speaks of this example as of a famous story well known (wote, or know ye not,) as who should say, ye may know it, ye ought not to be ignorant of it?

It commends to us the diligent knowledge of sacred story, that with all care and endeavor, we seek to have it samiliar unto us; because it is a shame for a Christian to be ignorant of God's word, 1. Cor, 15, 34. to be a member of the Church, & not to know the estate of God's Church (both as it was before and since Christ) it is as if an Englishman should be ignorant of the fashions and customs of England. Also our knowledge serveth much to direct our minds in doubtful cases, and help others which are perplexed; therefore in any wise be studious searchers, and wise observers, and careful rememberers of holy Scriptures.

What meaneth this [of Elias?]

That is [touching Elias ] or in the story of Elias.

What doth this teach us, that the Scripture [saith or speaketh?]

That the Scripture is not mute or dumb, because it is the word, voice, and speech of God; who were he to speak in his own person, he would use no other words or voice, then that we find in the Scriptures. Wherefore the Jesuits have small reason to refuse the Scriptures to be a Judge of controversies, upon pretence that it cannot speak and give sentence like a Judge; for the Scripture doth speak, it is no dumb letter, for God speaks by it, therefore it is a fit Judge.

What is meant by Elias 〈◊〉 making intercossion or request against Israel?

The same word is here which is used, Rom. 8, 24. 26. but it hath not the same signification: for being spoken of the Spirit, verse 26. it signifies to stir up or cause us to make request; but being affirmed of Christ, it signifies the perpetual merit and virtue of his passion, entreating and pleading with God for favor towards the elect when they sin of infirmity. But now it noteth out the complaint which Elias made to God, to whom he accused the malice and obstinacy of the Jews, as being sory for it, and grieving at it: not praying for revenge against thē; for it was the office of the prophet to make request for, and not against the people, as did Moses, Exodus 32, and Sam. 12. 23. God forbid that I should cease to pray for you, unless in certain cases, where the people were desperate, so as there is left no hope of remedy, and the Prophets were stirred up of God to wish their destruction, whereof we have many examples in the Psalms of David.

What instructions arise from this complaint of Elias?

That the people ought to take heed how they over-grieve the Pastors with their stubbornness in errors or sins; for this will cause them with sorrow to pour out their complaints to God, who will regard the sighs of his servants: he who hears the cries of the poor, will hear his Ministers cries. Again, the Apostle giveth an especial warning touching this matter, Heb. 13, 17. to make the Ministers do their office with heaviness, is unprofitable, nay pernicious and hurtful to the people.

What was it that gave Elias occasion of this Complaint?

The killing of the Priests of Boall, at the direction of Elias, so kindled Jezebels rage, as she threatened to slay Elias, who therefore fled and hid himself in a den in the Mountain Horeb; where God finding him, and expostulating with him, he burst out into this most grievous complaint, 1 Kings 19, 14.

Of how many sins doth Elias accuse Israel in this complaint?

Of four; First, of cruelty toward the Prophets [ They have killed thy Prophets. ] Secondly, of impiety towards God, [ They digged down his Altars, ] that is, they corrupted his true worship, and set up Idolatry insteade of it. Thirdly of the paucity or fewness of some woorshippers, which he thought to have rested in himself alone, [ And I am left alone. ] Lastly, of tyranny towards himself, whose life they sought to take away, 1 Kings 19, 2. That there might be no more a Prophet in Israel, to teach Godr truth, or to maintain his glory, or to feed his Church, with instructions of the word.

What things are we to gather for our instruction out of these parts of his complaint?

Sundry things: First, the fury and extreme rage of Idolaters, who being unable to defend their cause by Arguments, they will seek to do it by the sword, putting to death the servants of God, under pretence that they be seditious and heretical: with this weapon did the Israelites dispute against the Prophets, and the Pharifies against Christ, whom they would overcome with stones, when they could not possibly overcome with Scripture. Thus they dealt with the Apostles, and now at this day, Anti-Christian Prelates deal thus with Protestants, whose necks they get under their girdles. The reason of this their savage proceeding is, because they will do the works of their Father the devil; for he is a murderer, and so be his Children given to blood, John 8, 44.

What profit serveth this instruction unto?

First, to look for the like bloody measure of our enemies, if they might get the upper hand. Secondly, not to be offended with such fury whē it happens, as it were some new and strange thing. Lastly, to pour out our complaints in God's lap, who can and will right and revenge such wrongs: for he is the avenger of the helpless and oppressed.

What other Instructions learn we from his Complaint?

That God suffereth his Church and servants to fall into very grievous afflictions for trial of their faith and patience. Thirdly, in the example of Elias, we see the infirmity of God's Saints, how weak they are, and subject to error, even the best of them. For Elias was deceived, in thinking himself only to remain: for Obadiah had hid a hundred Prophets in a Cave, and Paul tells us, that a great many (even seven thousand) were reserved by God. Fourthly, that the actions of wicked Princes are imputed to the people oftentimes, when they applaud and consent unto them, as these Israelites did: therefore Paul saith, They killed the Prophets, whereas Jezebel acted the murder, the people only liked of it, and so made it their own: as Ahab is said to have killed Naboth, because he agreed to it. All sins which we give allowance to, being committed or not hindered by us if we may, are ours, as if we committed them. 1. Commanders, 2. Abettors, 3. Consenter, 4. Concealer, 5. Coūsellor, 6. not hinderer, 7. and commender, each one of these seven, will prove an offender.

WHat doth this text contain?

The answer of God unto the accusation and complaint of Elias his Prophet.

What signifies this word [answer?]

It hath two significations, one proper and strict, to wit, the Oracle or answer of God, given in the Tabernacle from the Mercy-seat. The other general and more large for any divine answer, oracle, or direction received from God, either in dream, as Mat. 2, 11. or by any other revelation; as Noah is said to be warned of God, Heb. 11, 7. Thus it is taken here.

Doth Paul rehearse the whole answer of God to Elias?

No, for the answer had four parts, as his complaint was four-fold: for first he complaineth of cruelty, and secondly of impiety; to which God gave this remedy, that Hazael being anointed King of Syria, and Jehu King of Samaria, they should be revenged on the Idolatrous and cruel Israelites, 1. kings 19, 16, 17. Then he accuseth them of tyranny to him-self, whom they meant to kill, that God might have never a Prophet; to which God appointed this remedy, that Elisha should be made Prophet in his place, to maintain God's worship and glory. Now the last part was touching the small number of true worshippers in Israel: to this part God answereth, that he had reserved many thousands besides Elias, which were not defiled with Idols. This part of the answer because it serveth to Paul's purpose, he setteth it down alone, passing by the rest, as impertinent to his matter.

But Paul hath left out some words (as every mouth that hath not kissed Baal.)

It is true: the reason is because he citeth the Scripture as an Interpreter, and therefore may use more or fewer words as he shall see it most meet to express the sense and drifte of the Spirit, from which Paul never taketh any thin 〈◊〉 or addeth, or altereth; howsoever he use his liberty in alleging the words of the Text, to teach that Scriptures be in sense, and not in syllables.

Come now to the words, and tell us what is meant by reserving?

To cause to remain and abide free from and untouched by Idols.

What is meant by seven thousand?

It is a certain number put for an uncertain, and signifieth a multitude, or a great number, as five foolish and five wise Virgins: see the like, Mat. 18. 22. Pro. 24, 16. &c.

What is meant by men?

Women also, as well as men, even all that continued the true worshippers of God, the more worthy sex being used for the less worthy, a thing very usual in Scripture.

What signifies Baal?

A Lord or a husband, to show that Image worshippers, make their Idols their Lord's by submission to them, and espouse themselves by love unto them. Hence Idolaters are plainly termed in Scripture fornicators, and Idolatry called Whoredom, because they forsake their Faith plight to God, and turn after strange God's. Also they make their Idols their Patrons and defenders, as is to be seen in the Papacie, where every Country and Citty hath some Saint for their Lord and defender, as S. Andrew for Scotland, Saint George for England, Saint James for Spain, Saint Patrick for Ireland, &c.

What signifies it [to bow to Baal?]

Thereby is signified all the adoration and worship which is given to that Image, by a Synecdoche of the part for the whole: also it teacheth the behavior of Idolaters toward their Images whom they bow unto, in token of subjection, and did kiss them in sign of dilection and love; which superstitious gesture, is unto this day observed in Popery, where the Images of the virgin Marie and Apostles, are honored with the bending of the knee, and the kisses of the mouth.

Now what Doctrines do we learn from these words so declared and made plain?

That when the eye of men cannot, yet God knows and sees many thousand his servants and children which belong to his Church. The reason is, because God knoweth who be his, and nothing can be hid from his eyes. Thus howsoever Elias then, and Paul afterwards, and after them M. Luther, Wycliffe, and Calvin seemed to be alone, yet as in Israel and amongst the Jews, so in England, Bohemia, France, and Germany, there were even amiddest the Papists very many, which misliked the superstition of Rome, and received the true Doctrine of Christ, though they were not for a time known and apparent to the world. Though Elias see much being a Prophet, yet he is blind where God doth clearly see, for God's knowledge is infinite. If any shall ask how this may be, seeing either in those times they lacked the public Ministry, or had it corrupt: the answer is, that they had so much of the doctrine of God privately as was sufficient to instruct them, and save them, through God's blessing, who can save by weak and few means, as well as by strong and many. God needs no means, it is man for whose weakness sake means be provided.

What profit is to be made of this Doctrine?

It stops the Papists mouths, who ask where was our Church some eighty or a hundred years ago. Unto whom we say, it was hid amongst themselves, as a little wheat is hid in a great heap of chaff, and a little Gold amongst a great deal of dross: and howsoever men did not or could not mark them, yet unto God they were all times seen, and in due time stood up to reprove the great Whore, and to maintain the Gospel.

What other instruction have we to mark?

That not men's merits, nor their own free will, but God's only grace is the cause why some are sound, when most are corrupt. Therefore, it is not said they are reserved, or they have reserved themselves: but (I have reserved) to exclude all power of will and of merit, & to attribute all wholly unto the grace and free election of God, as verse 6. This confutes the Papists, which say we bring one part, & God another: parting stakes between Nature & grace; for what have we that we have not received? It is God worketh in us both to will and to do, and both according to his good pleasure, Phil. 2, 13.

What learn we hence, that [to himself] be reserveth them?

That God's Children must live to his gloric, and be addicted to please and honor him, who alone saveth them. Secondly, that they have much and sound comfort that cleave to God alone, in that he will ever defend them, as he hath reserved them. As Maistes defend their Servants, Kings their Subjects, and Fathers their Children which be dear unto them; so will God keep his own whom he to himself hath reserved.

What other Doctrine may be collected from these words?

That howsoever in the invisible Church of the faithful, there be multitudes perfectly and plainly seen unto that God (who knoweth who be his and where his be) yet the visible Church of such as are outwardly called, is oftentimes obscured and decayed, in such sort as the public exercise of religion faileth; the people of God by persecution being driven into corners, as Conies by vermin are chased into their holes and Doves by the Kite into the cleft of the rock. The Christian Church which is always glorious within or inwardly, as a Queen which sitteth in her chamber clothed with gold: yet she is not ever glorious and illustrious without to the eye of the world, but is sometime like a desolate, solitary, and forsaken widow. For the Church once consisted in two persons Adam and Eve, and afterwards in the family of Abraham and of Lot: also even in Judah the visible Church was sometime driven into strait and narrow places, as in the days of Idolatrous Ahaz, 2, Kings 16, 17, also in the reign of Ammon and Manasseh 2, Kings 25, 4, 5, 22. when for the most part they fell to Idolatry, and forlooke the true God and broke his covenant. Again, how was the Church visible at the time of Christ's passion, when the Virgin Mary only, and a few others did appear and prosesse him openly, the rest being fled away for fear of the Jews? Also afterward in the reign of the beast, when Satan was let loose, howsoever there might many be, & no doubt were many, which feared God and served him in secret, yet there was a time when to the appearance of men there seemed to be but one Luther in Germany, one Hus in Bohemia, one Calvin in Savoy, one Zuinglyus in Heluetia, and one Waldos in France, one Wickleff in England, and one Patrick in Scotland: as here in our Text we find, that among all the ten tribes Elias did dream or judge himself to be left alone. Thus as the sea sometimes flows and sometimes ebs, and the Moon is some time in the full, sometime in the wanc, so the visible Church is by the dispensation of God, sometimes greater and more copious; and again, other while it is more lesser and more slender even according as the doctrine of the word is more or less clear and pure; for the doctrine and the Church depend one upon the other, and do shine together, or be darkened together.

But the Papists write that the complaint of Elias, touching the fewness of true worshippers, is not well applied by us Protestants unto the decay of Religion, under the Pope at the first reformation by Luther: and to this purpose, sundry exceptions are alleged by Master Stapleton, and the Rhemists in their readings upon this place. The which exception I will here repeat, expecting your answer unto them severally as I shall propound them. First, they say the Nation of the Israelites was then no part of the Church of God. Secondly, that these seven thousand were at Jerusalem, in the kingdom of Judah; wherein were many more then seven thousand that openly worshipped God. Thirdly that the Christian Church, resteth upon better promises then the Jewish Church did. Fourthly, that not only seven thousand, but not so many as seven, nay not scarce one could be found of Luther's belief, at the least not to consent with him in all points of the faith: These are their main objections: show us I pray you what answer may be given unto them?

The Papists have been long observed to be as a very murderous and bloody, so a lying and very bold generation. If they speak or write anything in defense of their errors, which seemeth but probable, they care not how little soundness and substance of truth there is in it, as will appear in the sisting and scanning of these their exceptions particularly. And therefore this I say to the first, that howsoever the Nation of the Jews weere exceeding corrupt and Apostaticall, having broken their first faith, plight unto God: instead of whom they worshipped Baal, the God of the Sidonians, as sacred story reports: yet God had not given to them a bill of deuorce, it remained still a Synagogue, and part of the visible Church. Had it been otherwise, God would not have given unto them his, word & sent them his Prophets, as Elias, Elzeus, and others to instruct them in his statutes, except there had been in Israel, some of that people, which he had known before, and loved from everlasting; and certain it is that where soever there is a Preacher, and some to receive the word, there is a Church. The Church may consist in one man that receiveth the word, as Luther writeth of himself, that if he were alone, and did alone believe, he himself were the Church, yea (saith he) if the word of God were in hell, even in hell there would be a Church: likewise there was a Church in Israel so long as they received the word, the having or not having whereof, maketh a Church or no Church.

To the second, it is very sure that these seven thousand were not in Judah, but in the back-sliding kingdom of Samaria: for there it was that knees were bowed unto Baal; also there it was that Elias was left alone, and there did Obadiah hide the hundred Prophets of the Lord: as for Judah, Elias had no cause to complain of it, for he knew very well that there were many true worshippers of God, the very Souldiors amounting to ten hundred thousand, 1. Chron. 17, 14, 15. &c. Now to the third exception I say, that indeed the Christian Church if we respect the promises of salvation, had better (that is to say) more clearer and full ones, shadows and types being now ceased, and Christ being now come in flesh; but touching (continuance) the Jewish Church had no less the promise of God to abide till his first coming, then the Church had for her continuance, till his second coming. And concerning the outward estate of the Church either of the old or of the New Testament, God did never promise that it should be always visible. To the fourth it is true, for besides all such as consented unto him in the kingdoms of Armenia, Gracia, Slecia, Morania, where 54. noble men wrote to the Council in behalf of Master John Hus, to justify his opinions and teaching to be Orthodox; there were innumerable in the midst of Popery, which were of Luther's mind, both in France, England, Scotland, Calabria, Piemont, &c, (See the French story) who were by nick-name called of the Popish route, Waldenses, Wickcleuians, Lollards, Pauperes De Lugduno, 〈◊〉 , Picardi; & this was three hundred years afore Luther. There was two hundred years between Wycliffe and Luther, and very 〈◊〉 so much between Hus and Luther. Also 〈◊〉 of Prague was a professor, an hundred year before him. One Sir John Old-Castle Knight, and Lord Cobham, suffered martyrdom for the truth, about an hundred years afore Luther preached: So did Sir Roger Acton knight, and Sauanarola. Johannes Picus Earl of Mirandula, published in Rome the doctrine of the Gospel, certain years ere ever Luther appeared. What should I speak and tell you of numbers of the Popes own dearest friends and followers, which long before Luther, began to distaste Romish superstition, and to foretell by a spirit of prophesy, the reformation which Luther by preaching the Gospel of Christ, should bring into the world? As in England one Grosthead Bishop of Lincoln, and one 〈◊〉 to a certain young man which came to visit him, said: Thou shalt live to see the day when all Divines in a manner, shall abhor & hiss at the Romish doctrine. One Tilemannus Spendebarge spake thus on a time to his sons, saying, Shortly this religion which now flourisheth, shall come into extreme contempt. Also Johannes Keiserbergius a Preacher at Argentiue, There shall (saith he) come a certain man stirred up of God, which shall restore religion. Johannes Hilten being cast into prison, for freely rebuking the abuses of Monks, did thus say to one who repaired to him, That he had done nothing against Monastical life, but there would one arise (in the year 1516.) who should overthrow the Monks, nad they should in no wise be able to withstand him; and that very same year Luther began to preach. A certain ancient Divine named Andreas Proles spake thus to some about him: O brethren, the estate of Christianity hath need of strong and great reformation, which (methinks) I see now to approach apace. And to one who demanded of him, why he did not begin to discover and resute corruptions in doctrine and life? he answered, I am stricken in years, weak in strength of body and mind: but GOD shall raise up one of an heroical spirit, full of courage and strength, industrious and eloquent, which shall mightily oppose himself unto errors, and begin the reformation of the Church; to whom God shall give such an heart, as he shall be bold to resist even the Potentates of the earth; which thing was afterward fulfilled in Mayster Luther.

Finally, those two fore named men, Hus and Hisrome of Prague, uttered these prophetical words of Luther. Jerome said to the Council of Constance, I cite you all within one hundred years, to answer to me before the just Judge; thus in Latin ( 〈◊◊◊〉 & Deo respondabitis, ) and at the end of an hundred, years, was Luther borne. John Hus faide at his Martyrdom; This day you do roast and broile a goofe ( Hus in the Bohemian tongue signifies a Goose) out of whose ashes shall arise an Egg, which you shall not be able to break, but it shall break you all in pieces. This was verified in Luther. Also he said, 〈◊〉 que dixi sub 〈◊◊〉 super tecta. And again he added, That the Church must be reformed, and all things made new: also, that 〈◊〉 would send one after him, that should be more valiant, & that the power of Antichrist should be shortened. Now, whereas Papists do say, that none were in all points of Luther's belief, that is a 〈◊〉 cavil: for it was enough that they did agree in the chief matters. Amongst the Fathers, Irencus differed from Victor, Anicetus from 〈◊◊〉 from 〈◊◊〉 from Cyril, Augustine from Jerome, yet they were all counted to be of one Church. At Rome, 〈◊〉 & Scotists, Dominicans and Franciscans, Priests and Iesuires, be known to jar, yet are they still reckoned of one religion.

What profit are we Christians to make to our selves of this point?

First, it confuteth the Papists, which make universality, multitudes, and visibility, to be marks of the true Church, which may be and often is in the Worlde without these things: nay these marks belong to Paganish, and impious profane popish societies. Secondly, it affords a comfort to God's people, when they are brought to a small contemptible number and estate, having people, Priests, Princes, and the whole Worlde against them: no new or strange matter, often so heretofore. Thirdly, an admonition to warn us, that we do not look ever to have such external peace as now we enjoy, and such great companies to join with us in the profession of Christ and his Gospel, & by their examples and encouragements to whet us on. Lastly, that we do not think the worse of the truth and doctrine of God, for the few followers of it; nor any whit the better of Idolaters for their huge multitudes. Neither that we rashly censure, nor hastily send all to the devil which are not known to us, nor appear to us to be the Servants of Christ, Rom. 14. 4. What art thou that condemnest another Mans servant: he standeth or falleth to his own Master.

WHat doth this Text contain?

An application of the former example unto the time wherein Paul himself lived. Secondly, a conclusion drawn out of the application, (to wit) that if election be free and come of grace, then not of works: for merit is contrary unto Grace, which is not at all free, if it be not all and absolutely free.

What is the sum of the application?

This: that as Elias was not alone in that corrupt estate of Israel, but even then when all seemed to be gone from God, yet there were in secret left seven thousand true Worshippers: so now, when Paul alone amongst all the Jews seemed to prosesse Christ ( 〈◊〉 reigning in Jewry, and Paganism in all the Worlde besides) yet no doubt but God had of his favor kept certain believers which were not known to the world.

Shew us somewhat particularly and more plainly wherein the times of Elias the Prophet, and of Paul the Apostle were like: for it seemed that this should be no good Reason, that it should be so in Paul's, because it was so in Elias daces. For there is no such necessity as that which is once done by singular and especial example, the same ought to be done in every time and age.

This example of Elias is very fitly applied to the times of Paul, whether we respect the thing itself, or the circumstances, or the causes. Touching the thing it self, as Elias thought himself alone in Israel, and yet was not (for there were many more:) so Paul might take himself of all the Jews to be the only professor of Christ, whereas besides him there was a remnant. For circumstances they do agree: Elias the prophet was raised up extraordinarily, so was Paul myraculously called to be an Apostle. Again, as Elias alone was zealous for the worship of God so Paul alone of all the Jews, was an earnest defender of the Doctrine of God: and as very many resisted Elias, so not a few persecuted Paul: and as in Elias time Idolatry had overspread the kingdom of Samaria, so in Paul's time Hellenisme and Pharasaisme prevailed in the world. For the cause, it is the same (to wit) God's free election of Grace, which seeing it never faileth nor falleth, therefore it ever calleth and keepeth a certain number unto God in his Church visible, and faueth a remnant in Paul's time, as it reserved a company in Elias time: election was the cause of reservation of some then, and of a remnant now. Of these likenesses and resemblances there issueth an argument and similitude, in the very phrase and manner of speech; for in Elias story God said; I have 〈◊〉 ; and in Paul's text it is said, There is a remnant, to make all things alike, both in word and matter. And as the Apostle saith, according to the election of grace, so there it is written (I have reserved to myself,) which is all one in effect, that they were not reserved of themselves, but because God chose them in his everlasting love.

What lesson is it that we learn by this comparing of the estate of the Church, according to several times?

That it makes much for our comfort, to lay together the old and present state of the Church, namely in time of afflictions. The reason is, because God is wont for the most part, to use like proceedings in the governing of his Church: therefore in the afflicted state of the Church it will be very profitable to look back to former times of persecutions: that as Paul by considering Elias his time, armed himself against the fewness of professors; so God's children by such conference of times, may stay their minds in patience. For no crosses now happen, but the like or worse have fallen in former ages of the Church. It is usual with the Papists to boast of multitudes, howe many, and how mighty be their friends and followers, the Gentry, the Nobles, Ladies and Lord's, Dukes, Arch-dukes, Princes, Kings, Emperors, Learned men, Cardinals, Popes, are on their side, and walk in their way: whereas for most part, a company of silly Tradesmen, and silly persons, take part with us. To whom though we might truly say, that our number is greater by a good many then they would have it, and that if the truth of religion went by number, then the Turks and other Pagans should be the true Church, rather then Papists; which come short in multitude of the Pagans, Jews, and Turks: Yet let us cast our eye back upon Elias and Paul's times, concluding that as then the multitude of Idolaters and unbelievers did no prejudice to the truth and worship of God, (which may be preserved and professed by a few as well as by many;) so now the faith of the Gospel, if but one only professed it in the world, (whereas God is to be thanked, many Nations and Kings do receive it,) were not the less wholesome and sound, though the whole world besides, did go after the great whore, as sometime it did. But come now nearer to the words of our Text, which have two parts. First, that a remnant of believers were amongst the Jews when Paul preached. Secondly, the true cause hereof is the election.

Tell us what is meant by a remnant?

It signifies the smallness of the number of the faithful, that they were far fewer then such as abode in vnbeliese and perished therein; yet the number was not so small but it made many thousands. There is the like phrase in Rom. 9. 27, 29. It is a metaphor borrowed from a cloth, or heap of wheat, whereof a remainder only is left: so but a few in comparison of the rest, durst openlie profess the faith of Christ.

What may we learn from this word for our Instruction?

First, that that part of men which perisheth, is far greater then that part which is saved; as the whole heap of corn, is more then that part which remaineth for seed: and the piece or web of clothe, is greater then the remnant: and thus it is written, That many are called, few chosen, Math, 20, 16. and that few do enter into that narrow way which leads to life. Mat. 7, 14.

What use hereof?

First, to strive to be of this little stock, of this poor remnant, whereof not to be, were better never to have been. Secondly, it moveth to great thankfulness, such as are called to be of this remnant, when such numbers were passed over, which were no worse then they by corruption, and as good as they every way by creation.

What is the second instruction?

That the promises of God touching eternal life, are never void, nor ever do fall away. The reason is, because in the Church of GOD, there are ever some to whom they are effectually performed, howsoever the most neglect and refuse them; yet there is a remnant which receive them still, and are saved by them.

What profit is to be made of this point?

That the great number of unbelievers and wicked men, should never weaken our account and credit of the promises of the Gospel; which being universally rejected, yet still take place in the elect, to whom they are peculiarly made.

Tell us what is meant by the [election of grace?]

The gift of predestination, or the grace whereby men are elected or predestinated; or (by an Hebraism) a gracious and free election. The meaning is, that such as are kept free from the pollution of Idolatry and other sins, they may not thank themselves as if they were worthy of it for their works sake; but are beholding to the good pleasure of God, who hath separated them from others, according to his gracious purpose. Note that election is not here put and taken actively, whereby we choose grace, but passively, whereby men were chosen of God: for he speaketh of such as were foreknown of God, verse second, of God's election of men, and not of men's election of God.

What is the doctrine from hence?

That election unto eternal life proceedeth from the free favor and grace of God. This is the same with that which is written, Rom. 9, 11, 15, Eph. 1, 4, 5. Ro, 15, 19.

What profit is to be made of this point?

First, it confuteth the Pelagians, who affirm that men choose God's mercies, & not that his free mercies chooseth them, whereas this text plainly speaketh not of man's electing God, but of God's electing men out of his grace, not out of their own merits. Also it overthrows the conceit of Origen and Chrysostom, which upon this place imagine some men which believe in Christ, to be saved by grace, and others which besides faith, have good works, to be saved by the election of grace; deviding things which are conjoined, to wit, election and grace, faith and works, as if there could be a justifying faith without works. Secondly, it abateth the pride of all flesh, to teach that election cometh not from themselves, but is wholly of grace. Lastly, it 〈◊〉 us up to great love and thankfulness towards God, to praise him for his free love.

What other doctrines will flow from these words?

That if election be of grace, then our justification, sanctification, and glorification, all be from grace too, as it is written, 2. Tim. 1, 9. Rom. 3, 24, 28. The reason hereof is, 〈◊〉 est causa causae, est causa causati, & quicquid est causa antecedentis, est causa consequentis.

But be grace and works at such vartance, as that these blessings and things cannot proceed from both?

Yes verily, they are as contrary as can be: when the cause of election and salvation is to be searched out, there is no conjunction of grace and works, no more then of light and darkness, as the text speaketh If it be of faith, then not of works. The reason hereof is, because merit of works being once put and granted, grace is destroyed, as it is here written, then were grace no grace.

What is the cause of this consequence, that therefore grace is destroyed if works be admitted as a partner in the cause of election and salvation?

The reason is, because grace giveth eternal life and whatsoever belongs to it, as a thing not due, but merit of works craves them all as a debt: therefore if election, calling, justification, &c. should not be wholly from grace, but in part also from works, then grace should not remain free, and therefore should not be grace: see Rom. 4, 4, 〈◊〉 . Gal. 3, 18.

What profit of this point?

It refuteth such as in the mystery of election, justification, &c. do mingle grace and merit of works together, ascribing some-what to grace, some-what to works foreseen in matter of election past, or present in matter of justification; whereas these things by God himself, are pronounced, asystata, which have no agreement at all together. Secondly, we are taught that it is impossible that the Church of God should fail upon earth, because it doth springe out of the election and grace of God, which cannot at any time utterly fail. Thirdly, it convicteth them of error which here understand by grace infused grace, the habit of justice poured into man's heart by the Spirit; whereas the Apostle speaketh here of grace, as it is in God (subjective) as in a subject, and doth oppose it as a thing contrary to the works of righteousness which be in men, as to a contrary; and tells us what he means by grace, to wit, the election of God. Lastly, this must provoke all believers to joyful thankfulness, seeing God when he could not save them by works which they had not, did by his frank grace choose and save them: which deserves at our hands all possible praise both in word and deed, in life and death. Such as be often mindful of such a free mercy, to glorify God for it, it is a good sign that they be under this grace, and are even the chosen children of God.

WHat doth this text contain?

These two things: having set down grace to be the efficient cause of election and of effectual calling, now he excludeth works, or denieth them to be any cause thereof. Secondly, he concludeth the first part of this Chapter, touching the casting away of the Jews, in the seventh verse; That all which were freely elect amongst them, were certainly saved, none perished but the reprobates, and that through their own default, because they were hardened in their sins, and namely in their disobedience of the Gospel of Christ, which they obstinately and rebelliously refused, being graciously and first tendered to them.

What signifies Grace?

[Grace] signifies God's free favor, or his everlasting gracious love and mercy; and [works] do signify merit of works or meritorious works; for these be contrary to grace, and not works simply considered as duties.

By what argument doeth Paul shut out works, from being any cause of election or vocation, or how proveth he that these come not from merit of works?

The argument is taken from the opposition or repugnancy of flat contraries, such as in no wise can stand and consist together, being immediate contraries. The argument may thus be framed: If election and calling be of meritorious works, then it is not of grace; but they both come of grace, therefore not of works.

But why might not the Jews be elected and reserved to God, both by grace and merit of works?

That is not possible, for if election were both of grace and works, then works were no works; because what doth proceed of grace, that cometh freely not of debt; but what cometh by merit of works, that cometh by debt; but debt and no debt, that which is free, and by deserving, be most contrary things. Therefore to say, that men are elected and called, partly of grace, partly of the merit of foreseen works, that were to put together things that cannot agree, to make debt no debt, merit no merit, works no works, Grace no grace, and so to affirm and deny one and the same thing; which is a most absurd matter, and utterly not possible to make contradictories to be both true. For as a son that is willed to go on an errand to Rochester on foot, his father promising him a crown or an angel at his coming back: if his Father ask him how he will have his money? suppose that he answer, that he will have it partly by favor, and partly by desert: the reply to him is ready, Thou canst not so have it; for if it be of favor, then it cometh freely, therefore not by desert of the work: and if it be by desert of the work, then not by favor; for it is due that cometh by merit & desert, and there is no being beholding to favor for that.

What is the Doctrine to be learned from hence?

That men's works have no place nor stroke at all in the election and calling of sinners, neither in their justification nor salvation. The reason is, because works presuppose merit, and merit presupposeth debt, debt is flat against grace; but men are called & elected of grace, also justified and glorified, as appeareth verse 5. & Rom. 3, 24. therefore election, calling, and the rest, depend not upon works, which destroy grace, and grace destroyeth them, when the cause of eternal life is disputed and debated.

But good works come of grace, how then are they such enemies?

This is true, grace is the mother and root of every good work, we have no power at all to think or will well naturally, 2. Cor. 3, 5. John 15, 5. but grace and works cannot be joint causes of election and salvation. In this case they fight together, as put and admit the one, and the other is taken away and shut out; affirm the one, and deny the other. This Antithesis or opposition, is to be marked against all iusticiaries, whose mouth is stopped and sealed up, with this one short sentence.

What use is to be made of this doctrine?

First, it confuteth such as will have grace and works to join together, in the justification and salvation of sinners, which they say is partly of God's grace, partly of men's merits. We say with the Apostle, they be altogether of grace, and therefore not at all by merits.

But howe can such avoid this conclusion of Paul, If it be of works, then not of grace?

The enemies of God's grace have sundry shifts to avoid the force of this consequence: for some-times they say that the Apostle speaks only of ceremonial works of the law, as of Circumcision, Sacrifices, &c. But this cannot be so, because Paul's words be general, shutting out all works whatsoever, whether natural, moral, or legal ceremonies. Of them all he saith, that if election to life eternal come of them, then it cometh not of grace. Also Abraham and David had moral works as well as ceremonial, yet in Chap. 4. verse 4, 5, 6. Paul denieth that Abraham or David were justified and saved by any works which they had done, but by faith.

Secondly, they say that the Apostle speaks of the works of nature, which (say the Rhemists) do exclude grace, favor, and mercy, challenging of debt, not of gift: but not of Christian men's works, which come from the Spirit and grace of God; these works coming from grace may evidently consist with the same, and be joined with God's grace as causes of salvation. This shift cannot be currant, not only for that his words be general, but because Paul speaks of the election by grace, by which all are saved. Therefore the merit of all works are excluded, by whomsoever they be done, whether by circumcised Jew, or baptized believing Christian, or unbelieving Gentile, Secondly, in Ephe. 1, 4. good works are said not to be the cause of election, but the end, and fruit, and effect thereof. Lastly, Ephe. 2, 8, 9. Paul saith expressly, we are saved not of works, but by grace through faith: where note, that grace and faith may well stand together, but they do shut out all sort of works from being any moving or meritorious cause of our justification and salvation.

Thirdly, they say that good works are shut out from election to the first grace, but not from election to the second grace, that is, they say that the elect are chosen of grace only, and are also freely called and illuminated of the Holye-Ghost, without all works: but the seconde grace, that is, justification, also sanctification, and glorification, these do admit merit of works to join with grace. Unto this shift of theirs I answer, that that Scripture which saith that election is of grace, and, we are called according to grace, 2. Tim. 1, 9. doth also say that we are justified by grace, not by works, Rom. 3, 24. that eternal life is the gift of God, Rom. 6, 23. also justification and glorification be fetched from God's eternal love and foreknowledge, as the first and only efficient cause, as well as election and calling, Rom. 8, 30. Moreover, election is not only to the first grace, but to all the means and to heavenly glory, which is the end, Rom. 9, 11, 23. Lastly, the Pharisee who ascribed righteousness and salvation partly to grace, and partly to his good works, went away vniustified. Whatsoever therefore the Papists can allege to shake and weaken the credit of this text, yet it is so strong to overthrow the doctrine of popish merits, and justification by works, as one of themselves Andreas Proles was wont to say in his public readings, My brethren, sithence holy Scripture attributeth whatsoever we are, or have, all unto grace, whence cometh that horrible darkness and superstition, to ascribe so much to merit of works? Truly the estate of Christianity needs very great and speedy reformation.

What other use of the former doctrine?

Here is an admonition to all Christians, that albeit they are bound to do good works of all sorts, and to abound in them, yet it is their duty to renounce the merit of them, and all trust in them, and to stick whollye and only in the grace of God through Jesus Christ, for all things belonging to their salvation, least if we put never so little trust in anything done by us, we be found the aduersarics of God's grace. Further we are taught hereby, that the Romish Synagogue cannot be the true Church of Christ, because most obstinately & impudently they persist to ascribe man's justification and salvation partly to grace, & partly to merit of works; and thereby do overthrow the doctrine of grace, which is the very soul and life of a true Church: for take away the doctrine of free election, justification, and salvation, and presently the very foundation of all religion is shaken to pieces; so far it is off that they can be the true Church, having cast down the groundwork whereon it resteth. Lastly, it convicteth such of error, as understand this text to be meant of grace infused into man's heart, whereas grace being set against works: therefore as works do stick in men as in their proper subject, so grace here spoken of hath no other subject but God.

What doctrine doth arise out of the seventh verse?

First, that in the Church of God there are sundry which seek for righteousness and salvation, and never obtain it, as Rom. 9, 31.

How comes this to pass, seeing it is promised to such as seek that they shall find?

The reason is, because they seek amiss, and not as they ought; whereas that promise is made to such as seek aright. Unto which, two things are to be considered: First the manner, that we seek these things by faith: and secondly, that we intend God's glory as the end of our seeking: see Rom. 9, 30. Many Israelites failed in both these, for they sought righteousness and life by their own works, and therefore obtained it not, as it is written, Rom. 9, 31, 32. and 10, 3. And they robbed God of the glory of his grace.

What use is to be made of this doctrine?

It warneth us that it is not enough for us to seek to be justified and saved, unless we take the right course prescribed in the word; for many pray and never obtain, because they pray amiss; and many strive to enter and never enter, because they strive not aright: so many seek and never find, because they seek God not for himself, but themselves, and for their own benefits and not for love of his goodness, that they may praise his grace, and set forth his glory.

What other Doctrine from this 7. Verse?

That in the bosom of the Church of God, there have always lived two kinds of people, some elect and called, some Reprobate and hardened. This division began in Adams family in Cain and Abel, whence did spring two Cities (as Augustine observeth) one of God, another of the world; it was continued in the family of Abraham, in Isaac and Ishmael, the one of them being the child of the Flesh, and the other the Child of the promise. Also in the house of Isaac in Esau and Jacob: and Christ saith, That at his coming two shall be in the field, the one taken, and the other refused, Luke 17, 34. And lastly, Paul writeth, that of the same lump of mankind, there are made some vessels of mercy to honor, others vessels of wrath to destruction. The high and sovereign cause hereof is the will of God, showing mercy to whom he will, and hardening whom he will, Rom. 9, 17. The subordinate cause and second reason is, that there are two beginnings of mankind, the seed of the woman Christ Jesus, the head of the elect; and the Serpent Satan, the Prince of this world, which begetteth children of differing and contrary dispositions and qualities, 1 John 3, 8, 9. and John 15, 19.

What use are Christians to make of this truth?

It reproves both such as believe all men are elect and shall be saved, and such as live so securely, as if none should perish, and warns us not to stumble though we see many wicked to be in the world.

What is the next Doctrine from this verse?

That all the elect shall certainly be saved, for they attain what they seek for, (to wit) Christ and his faluation; as it is not possible for the Reprobate to be saved, so it is impossible that any of the elect should perish. The reasons hereof be, First the election of GOD which is unchangeable. Secondly, the promises of God which are undeceivable. Thirdly, the Prayers of Christ which can never be denied. Lastly, the power of Christ, to whose keeping they are committed, which is irresistible.

What Use of this point?

First, they are from hence confuted, which say the elect may utterly and forever fall from God's favor and faith in Christ. Secondly, here is great comfort to such as have the true marks of their own election, to assure unto them their standing in grace unto salvation, in despite of Satan, sin, themselves, and the whole world. For they are by grace of election kept from being hardened to destruction.

WHat is the sum of this Text?

That the rest of the Jews, whō God had not elected, were hardened by the just judgment of God, as he proveth by a testimony & oracle of holy Scripture.

What be the parts of this Text?

Two: First, a proposition; The rest were hardened, namely, so many as not being freely chosen of God, did not obtain Christ and his righteousness unto salvation, all the rest besides these were blinded. Secondly, a proof out of holy Scripture, to confirm the hardening of the Jews: it proveth two things, not only that many Jews were hardened, because the Scripture had foretold it; but whence this hardness came, or what was the main and highest cause of the blindness and hardness of this Jewish people (to wit) the singular or special judgment of God, so appointing, so foretelling, yea, and so working it in time: also it showeth what this hardness is, to wit, a spiritual slumber or senseless sleep of the soul, or a shutting of eyes and ears, that seeing and hearing, they should neither see nor hear unto their conversion. Lastly, how long this hardness did continue upon the Jews, namely, even from Isaiah his time unto the present time wherein the Apostle wrote (unto this day) which must be referred unto the end of verse 7. the rest cited out of Isaiah, being enclosed in a Parenthesis.

What signifies the [rest?]

The other Jews which did not belong to the election of Grace, but were reprobates and rejected of God.

What is meant by hardening?

It signifies properly the thick skin of ones hands or feet, with travel or work, which is so barked or stifned, as if it were pierced or pinched, yet it is not felt: but by translation from the body to the soul, it signifies the stubbornness or obstinacy of man's heart resisting in his wit and will the word of God. This stubbornness is noted in Scripture by sundry similitudes, as of a stone, of an Iron sinnew, of a brazen forehead, of an heart of Adamant, Ezek. 11, 19. Isaiah 48, 4. Zach. 7, 12. Here in Zechariah, as also in that place of Isaiah, there is a plain description of an hard heart. Sec Verses 11, 12, of Zacharias.

How many kinds of an hard heart be there?

Two: one Natural, which all men bring from the womb, called a stony heart by Ezekiel in chap. 11. verse 19. for all men from their birth are inclined to the disobedience of God, being sinners and enemies, ungodly, and the Children of God's wrath. Secondly, there is an habitual hardness which is gotten by long custom of sin, which for a time takes away both the fear and feeling of sin. This is common both to elect and reprobate, but with great difference. For hardness of heart in the elect, before their conversion is total and temporary, it wholly possesseth them, but it continueth only until their calling; after that their hardness is partial, mixed with tenderncsse and softness of heart, as in David and Peter: but in the reprobate it is total and perpetual, so as they remain wholly obdurate and obstinate till their death, as did Cain, Esau, Pharaoh, Judas, and these refused Jews here spoken of. And this last hardness is that which is here meant in our text, which is both of the whole heart, and final, or forever. For this only is peculiar to such as be not elected, as the nearest & just cause of their destruction; which is inflicted upon them, not so much for sin, as for being hardened in sin for their impenitency in sin, to the end of their life notwithstanding all means used to soften and cause them to relent and turn to God from their sin.

But it should seem, that few or no men are wholly hardened, because Pharaoh yielded, and desired Moses to pray for him, Esau wept, Ahab put on Sacke-clothe. Also, of Judas it is written that he repented, and that Felix trembled, and Balaam wished, that he might die the death of the righteous.

These were but sudden motions in the wicked, which lasted not, like unto flashings or lightnings. Secondly they proceeded not from a soft and brokenhart, but from slavish fear and dread, or present smart of divine judgment. Thirdly, that being once over, they return to their former wickedness and contempt of God's will, as Pharach did, and Felix, and the rest of them, &c.

What is the Doctrine out of these words?

That final stubbornness in sin, when a sinner obstinately continueth till his death in one, or more known sins, is a certain mark of distinction between an elect child of God which shall be saved, and him which shall be forever condemned, as appeareth Rom. 9, 17, 18. Math. 13, 15. John 17, 11. 1 John 5, 18. The Reasons here of be, because it is neither sin, nor the number, nor the long continuance in them, that makes the actual difference. For in all these things, many of the elect and reprobates are like; therefore that which doth it, must needs be this universal and final hardness of heart, unto which reprobates are given over, and so are not the elect. For whom God elects, into their hearts he puts his Spirit, which changeth their stony hearts into fleshy, being made pliable by his will: but the rest (as our Text is) they are hardened and left in their natural corruption, to persist in it to death; and this is the second reason of the doctrine, that the elect have their natural stubbornness corrected by the Spirit of sanctification, which altereth and reneweth them unto the obedience of the word, 1 Pet. 1, 2. 2 Thess. 2, 13.

What profit are we to make of the knowledge of this Doctrine?

It may serve to keep us from rash judgment, that we never give final sentence upon any man, to brand him for a reprobate; for who can tell if a wicked man will so continue unto the end of his life? some have been called at the ninth hour of the day, some changed at the eleventh, and one (to wit the Thief on the cross) converted at the twelfe and last hour. Secondly, here is a warning to all Christians, above all things in the world, to strive against hardness of heart, and to labor for soft and obedient hearts; for as this latter heart (to wit) when it is moved and bowed by God to follow his word, is the greatest blessing, being the peculiar note of the Child of God, and a special fruit of the Covenant; so the other (to wit) a stiff and vnyeelding heart, is the greatest curse, being the mark of cast-awayes and rejected persons; unto which every man is so much the nearer, the nearer he is unto hardness of heart; and so much the further off, the more soft and contrite his heart is.

This admonition will be found so much the more needful, if we duly consider with our selves these two things. First, that we live in times of exceeding great case, plenty, and prosperity; by which means the hearts of men are most usually hardened and made forgetsull of God: as it is written, Deut. 32. 15. of the Israelites, when they were full and well fed, they forgot the strong God that made them, and proved like the ungrateful Horse, that spurneth and kicks at his master that fed him. Secondly, that this judgment of hardness of heart, hath generally overspread most men which now profess the Gospel, all places being full of willful sinners, which have hearts as hard as the flint, or the smithes anuell, or the adamant; such as no means, fair nor soul, either benefits or afflictions, thretnings or promises, can either break or so much as bend them. The very word it self, which should be the means of softening them, through their own malice, proves a greater means to harden them. Therefore in this general hardness of heart, there is the more cause for all men to take heed to themselves to prevent it in themselves by all good courses: as namely, besides the constant use of the public works of religion, prayer, sacraments, the word read and preached: these four things following, are to be done of all which desire to escape an hardened heart. First, in time of any affliction to work their hearts earnestly to feel God's displeasure in it, and their own sins which procured it, always begging that every affliction may be effectually blessed, to the humbling of their hearts. In time of their prosperity, daily to confess their known sins particularly unto God, with great grief for the offense of God in them all and everyone of them. Then to meditate often and earnestly, of God's judgments against sin in this world and in hell: also to meditate of the passion and death of Christ crucified, of their own mortality and death, of the day of judgment. Lastly, to inure themselves to mourn as well for their small as great sins, and to avoid diligently the occasion of all sins. In the third place here is an exhortation to stir up such to give God thanks, as have received a soft and sanctified heart, a sure testimony of their election by grace, when their hearts are so tender, as every word of God can pierce and prick it, and take place for framing them to the sound obedience of his will. 2 Thes. 2. 13. Acts 2, 37.

WHat doth the Apostle perform here, or how doeth he go forwards?

He now setteth upon the second part of this Chapter, to show that the most part of the Jews which then lived, were repelled and cast out of God. This part is so knit to the former, as it containeth the proof of that which was said in the latter end of the 7. ver. touching the hardening of reprobate Jews. The proof is a divine testimony: God so appointed it, and the Scriptures long before prophesied of their hardness. Therefore I have truly said that the rest were hardened. He doeth not so much prove the thing, to wit, their hardness, as to show whence it came, from God so punishing the contempt of his word, as a most righteous Judge, [God hath given.]

What be the parts of this Text?

Two: first, a preface of Paul, (According as it is written.) Secondly, the text or place of Scripture, which is alleged out of Isaiah, 6. 9. and partly out of Isaiah 29, 10. The sense and meaning is retained, though the words be not precisely the same in Paul as in Isaiah; where it is, God hath covered them with a spirit of slumber, and shut their eyes, Chap. 29, 10. and Isaiah 6. 9. Go and make their ears heavy, and shut their eyes, least they see, &c.

What are we to learn out of this preface?

One thing generally, and two things particularly.

What is the general doctrine?

That God's written word is the only perfect rule and direction for all things necessary to be known to man's salvation, as appeareth, Deut. 12, 32. 2. Timo. 3, 16. John 20, 31. Whatsoever is necessary (saith a Father) is plainly set down in Scripture. The reason of this doctrine is, because the word is in nature like unto God himself; pure as he is pure, and perfect as he is perfect: God being infinite in wisdom, his word cannot afford other then absolute direction.

What use is to be made of this doctrine?

It overthrows unwritten verities, traditions of the Church, as idle and vnneedfull. Secondly, it warneth all Christians to give over themselves to be governed by this word; in will, conscience, affections, words, manners, and conversation.

What be the two particular instructions from this place?

A twofold use of holy Scripture. First, that it alone is sufficient to confirm all doctrines of godliness. Paul and other pen-men of the word, use no other proof of doctrine; therefore this probation alone is enough, human testimonies are too weak to prove, (though they be sound and agreeable to the word,) because the conscience, in matters of salvation is not satisfied, till it hear and have the voice and word of God himself, whose word is autopiston, worthy of credit for it self, and all other men to be believed for the words sake; the witnesses of worthy men, serves to bewray their consent with us, and ours with them in the same truth. Therefore we allege them when need is and cause requires, sparingly; placing them as servants after their Lord, to test, not to judge; this warns us to receive no doctrine which will not admit probation from Scripture. Quod legimus, id credimus, (saith Jerome, ) we believe so much as we read: we are forbid by Paul to be wise above that which is written.

The second use of holy Scripture is, to serve us not only to prove, but to declare and interpret doctrines. Even as the light of the Sun showeth it self and other things, so doth holy Scripture, though the Spirit be the principal interpreter of Scripture, yet the Scriptures be the sovereign and most certain mean of interpretation, one place which is obscure and hard, being made more easy by some place which is plain. As for the learned fathers, whatsoever the council of Trent have attributed to their uniform consent, as if that were the surest rule of interpretation, yet they are but subordinate and secondary means of exposition, and not that neither, further then they speak and write the truth, and prove their interpretations by the word. Again, how often are the Fathers found to jar amongst themselves? Further, how shall we know what is God's mind, but from God himself declaring it in his word? for according to it, an exposition is lawful without danger or biasphemy: as here (hardness) is interpreted by [spirit of slumber,] and this is declared by eyes, which see not, and ears that hear not, and heart which understandeth not. Our senses and enarrations, saith Irenaeus, without witness of Scripture have no credit.

What things are we now to note out of the second part of our Text, namely the place or testimony of Isaiah?

Three things: First, the description of hardness. Secondly, that hardness is a great and heavy judgment as any in the world. Thirdly, that God is the author or chief cause of this punishment of hardness.

What is the description of hardness or hardening?

It is (not a thickness of skin in a man's hands or feet,) but a spiritual slumber possessing and ruling, and holding fast locked up the eyes, the ears, and hearts of wicked men, least they hear and see, and perceive and be saved.

What is signified by [slumber?]

It signifies properly a dead and deep sleep, called (Lethargy,) which so bindeth the senses of men as they cannot be awaked with pricking and much pinching; such a sleep as Adam was cast into, Gen. 2. But by a Metaphor it doth imply spiritual sencelesnesse or drowsiness and blockishness in divine matters, which pertain to God's worship and man's salvation; it is called in Isaiah 51, 23. a Cup of fury and madness, by a speech borrowed from such as being made drunk, behave thenselves like mad and frantic men. Such a thing is this slumber, it takes from men all sense of godliness, and makes them even as furious beasts and drunken men, which feel and fear nothing in the midst of extreme dangers. Whereas some translate that (compunction or pricking) which is here englished (slumber,) indeed the Greek word signifies so, as Acts 2. 37. Then it doth set forth the same thing by a metalepsis, of the effect for the cause; for they which are overtaken with hardness, and the dead sleep of sin, they are both pricked with grief, and even vexed at the heart with anger at the word rebuking and threatening them, Acts 7, 54. and yet being thus pricked and vexed, they be not awaked out of their slumber to return to God, and forsake their evil ways, no more then one in an heavy sleep can be awaked by shaking and pinching, & hollowing or crying, or blowing an horn in their care.

What is meant by the [spirit of slumber?]

Spirit though sometimes it signifies no more but the mind, as Ezra 1, 1. Isaiah 19, 3. yet here it noteth the instrumental cause of this slumber, to wit, the evil spirit, or Satan, which God as a just Judge sendeth into wicked men in his righteous judgment, to direct and drive their hearts to wicked thingsas he sendeth a good Spirit into his Children, to direct and move their hearts and wills to good things. This is usual in Scripture when the word (spirit) hath put to it epithites good or bad, then it noteth the operations and effects of God's grace or justice. As Spirit of truth, peace, grace, love, wisdom, prayer, &c. signifieth these good things, and God's Spirit to be the worker of them. On the other side, the spirit of fury, giddiness, slumber, fornication, envy, lying, error, &c. noteth these bad effects, and Satan the evil spirit to be the worker and nearest cause of the same.

What doctrines ariseth from these words thus opened?

First, that wicked men which are under hardness of heart, are utterly blockish and senseless in respect of divine and heavenly things, as a man which is in a great slumber, understandeth nothing of earthly things. This is that which is plainly said in Isaiah 6, 9. and Mat. 13, 15. and Acts 28, 27. that though they see his works, and hear his words, yet they neither hear nor see, but are without understanding, even like Horse and Mule, that have no discretion, Psalm 32, 9. so are the wicked very brutish and stupid in the matters of heaven.

In other matters which belong to this present life, they be (for the most part of them) quick-sighted, very provident and circumspect, one must rise early that would deceive them or go beyond them in bargaining; Nay, they have the slight to fetch over others, and he must have both his eyes in his head that shall escape them: but come to the things that belong to God and eternal life; it is a wonder how little understanding and sight, feeling and sense they have herein. An image hereof we have in Nicodemus, John 3, 4. the Woman of 〈◊〉 , John 4. the Scribes and Pharisees, &c. Secondly, from hence we may see why the wicked profit not by the admonitions of the word, even because they are fast asleep in sin, and inwardly deaf, having their ears stopped, and their eyes shut up, and their hearts hardened. When they that are liars, backbiters, promise breakers, Usurers, &c. read and hear that which is written, Psal. 15, verse 3, 4, 5. When covetous persons, railers, &c. read what is written, 1 Cor, 6, 9, 10. When such as live in envy, adultery, &c. hear or read what is written, Gal. 5, 19, 20, 21. When ignorant persons read or hear that which is written, 1 Thessal. 1, 8. and proud persons that which is written, 1 Pet. 5. 5. and worldlings read that which is written, Ephef. 5, 3. and yet are not reformed, nor once so much as go about to amend themselves: the reason cannot be, for that they think these things to be fables; (for they know and confess them to be God's word) or for that such sayings are dark (for they are so evident, clear, and plain, as any child may understand them,) or because they are never told of these things, for their ears are continually beaten with those sayings. The true reason therefore is, for that they are like the deaf Adder spoken of in the Psalm, that will not hear the charmer. These sinners are deaf with the worst kind of deafness, for they will not hear and obey: and who is so deaf, as he that will not hear They are like unto the Jews spoken of in Zach. 7, 11, 12. 13. and to such spoken of, Prov. 1, 24, 25. and to such as God speaketh of in another Prophet, I have cried & they would not answer: even as it fareth with them that are in a Lethargy, though a Trumpet be sounded in their ears, yet they stir not: so it is with these men, though God's Ministers to awake them do thunder out God's judgments lifting vptheir voices like a trumpet, yet they are no whit moved to Godwards, because the spirit of slumber is upon them. It is written of Pharaoh, that he did not hearken to the words of Moses, because his heart was hardened. Likewise the ungodly, while their souls be senseless cannot but despise all the word, and their teachers which bring it and set it before them; which is a most dreadful state. For the mouth of the Lord hath spoken it, that when they cry to him in their extremities, he will hear them, Prov. 1, 26, 27, 28. Zach, 7, 13. These things, howsoever they are matter of grief unto God's Ministers, yet are they still bound to do their duty with constancy and patience, because it pleaseth God to execute his judgments upon the wicked through their instructions, which shall be strong evidences against them to convict their obstinacy. God's word is a sweet smelling savor to GOD, even when it is a savor to death.

How may it be proved, that the word is still to be preached, to harden impenitent sinners, to be as a testimony unto them and against them?

By Isaiah 6, 9 Ezek. 2, 5. The former place proves, that God useth his Ministers by them to harden such as have contemned his word; and the latter proveth, that even unto the already hardened, they are still to speak, that their condemnation may be the more just & dredful.

What is the next instruction from these words?

That such as have forsaken God, are given up unto the wicked Spirit Satan, by his working more and more to be blinded and obdurated. This appeareth, Ephes. 2, 2. The Spirit that works in the childrē of disobedience, 2 Cor. 4, 4. 2 Thessal. 2, 10, 11. For it is very just, that they that will not be governed by the word of God should be committed over to the government of Satan, as a Judge delivereth a malefactor over to the hangman. As God threatens his people to set Tyraunts over them, when they had been unthankful for good Princes: so he will give the devil to be their Ruler, that will not be ruled by himself. And such must needs be driven on to all mischief and hell in the end, as have Satan to be their Rider, to hold the reins in his hands; as it happened to Judas, Cain, and Esau, and inumerable others heretofore, and daily.

What profit is to be made hereof?

It teacheth the miserable condition of such stubborn sinners as hate to be reformed; for they are under the power of Satan, and held under his snaresat his pleasure, whatsoever they think to the contrary, 2 Tim. 2, 26. Secondly, it warns all Christians greatly to fear God, which hath such fearful executions of his anger. Who will not be afraid to disobey the word of that God which for the cup of mercy, truth, and sound Doctrine being despised, can give men to drink a cup of fury, of error, and madness? Not that he powers into men any naughtiness, but stirs up that which before lay hidden, & which causeth sinners to drink in more sin greedilie, and to delight in doing evil, with continual thirst in such poisonful and deadly cups.

Proceede now to the second part of the description of an hard heart, and tell us what it is to have eyes where-with one cannot see, and ears wherewith one cannot hear?

To have eyes and ears unfit to see and hear, or such eyes and ears wherewith they were not able to see and hear, as in Math, 13, 15. ears dull of hearing, and their eyes heavy and shut, as in Isaiah 6, 10. and 29, 10. Men use to say, As good never a whit, as never the better: so as good not to see or to hear, as by hearing and seeing to be never the better. But this is not altogether to be meant of bodily ears and eyes, but by a metaphor which translateth to the soul, that which is proper to the body: and then eyes and ears do signify here, such a mind so blinded with ignorance, as it cannot know the true doctrine of salvation, and such an heart as cannot obey the Gospel. The sum then hereof is thus much, that the reprobate Jews, though they had ears and did hear God's word, and eyes to see God's works, with the sense of the body (for they heard Christ and his Apostles, and saw their miracles,) yet not all with the assent of the Soul; which was so far from taking any profit to amendment and salvation, by that which they saw and heard, as they became rather blind in their understandings, and in their wills more perverse and obstinate.

What are the parts of these latter words being thus opened?

Two parts or things to be observed. First an undeserved mercy. Secondly, a just and sharp punishment.

Wherein did mercy 〈◊〉 goodness shine forth towards the rejected Jews?

Four ways: First in this, that their power of hearing and seeing was not taken from them. This mercy though it be contemptible because it is common, yet it is a great mercy, as would be well perceived and felt, were any of us deprived of those corporal faculties. Secondly, there was afforded them the best objects of sight and hearing, to wit, the word of God which the Prophets first, and after Christ declared to them, thereby calling them to repentance and faith. Also many and most excellent miracles, of healing the sick, quickening the dead, restoring sight to the blind, &c. Besides innumerable works of creation and government, (I say) works both of mercy and justice, ordinary and extraordinary, which were continually before their eyes, to move and stir them to God-wards. Thirdly, that the things which they did hear and see, were not only wonderful and singular, but also that oftentimes and not seldom, they did see and hear them, which is signified by the doubling of the verb, Math. 13, 14. In hearing, they shall hear. For whensoever a verb is put before, and thereunto is added an infinitiue mood, (being turned by a gerund) thereby is signified an often and vehement action. Lastly, that besides these external means offering grace to them, they had inwardly engrafted into them, some judgment of conscience, and there was given them some light of vnerstanding, which none can deny, but that they are the good gifts of God.

But alas they had no profit by all these, but hurt rather.

It is true that they had no profit by them, but it was through their own default: but as the sun is no less glorious and bright, because weak eyes are offended therewith, nor a plaster or ointment less precious, because it prevails not to health. So God's good gifts, his good word and works are not the worse to be esteemed, because they did not benefit such as had them. For as the vncurablenes of the wound or disease, may make the Physician or medicine frustrate without verbue, which yet loose not their value: so obstinate malicioiusness of the heart in wicked men, maketh void God's mercies, which yet in themselves be such as deserve to be loved and praised.

What is the doctrine from hence?

That there be no castawaies so wretched which do not in some sort taste of God's mercies, as may appear by Psalm 145, 9, also by Rom. 2, 4, 5. and by Heb. 6, 4, 5, 6. Even such as blaspheme the Spirit by malicious hating and reproaching the known truth of the Gospel, yet have plentifully and diversely felt God's goodness: yea the devils are not without some sense of it, in that they are spared from their full torments, til the time of fianll judgment. Art thou (say they to Jesus) come to 〈◊〉 us, before the time? Mat. 8, 29. see Ephes. 2, 2. Also the bodies of the wicked lie in the grave until the day of judgment, without any pain, which is God's great mercy. The reason of this doctrine is to take from the wicked which shall perish, all excuse; this reason is laid down in Rom. 1, 20. The heathens had some knowledge of God by his creatures, to leave them without defense and apology, least they should say; We knew nothing of God, had we not been ignorant, we would 〈◊〉 lived better. And secondly it serves to commend the very great kindness of God to us for our imitation, as in Luke 6, 35, 36. Matthew 5, 45.

What is the use of this doctrine?

It doth reprove such as do evilly entreat God's children, using them without mercy. How far unlike be these to God, who hath mercy even towards such as be not his own, but are ungodly, sinners, yea enemies, and strangers from him?

What was the sharp punishment observed in these last words?

To take no fruit at all, but harm rather, by that which these men heard and saw, even a far greater blindness and obstinacy both of mind and heart, which are more besotted, dulled, and indurate or hardened by the doctrine and actions of God. And it is so much the greater, because wicked men feel it not, it being such a grievous curse and judgment, as there is none to be matched with it for horror, no not sickness, plague, nor deafness, nor lameness, nor imprisonment, nor banishment, nor dearth, nor languishing death, nor cruel bodily torment, nor any other judgment whatsoever, can be compared with a deaf and blind soul, (that is to say,) with an hardened heart, when it is the punishment of former disobedience and sins. My reasons hereof be, first, because this punishment is spiritual, and hath in it the death of the soul by punishing sin with sin. Secondly, other punishments have with them desire of release, so hath not this. Thirdly, it is an high ready way to that unpardonable sin, Mark 3, 29. Fourthly, all other punishments may be and are inflicted though not without pain, yet without sin: but in this, there is always an addition of sin, both of greater corruption and guilt, and withal a greater desert of punishment. Fifthly, it is the peculiar mark and note of the child of perdition, as a broken and contrite spirit, is a sure note of the child of God, Rom. 11, 5. Ps. 51, 19. Sixthly, it doth in the end most certainly bring men, not only to temporal destruction, but to eternal death, Deut. 2, 30. Ro. 2, 5. 1 Sam. 2, 25. Rom. 9, 17. Lastly, both some of the heathens have acknowledged the truth of this, as Sophocles in Aiax, & some of the Jewish Rabbins, as Rabbi Kimchi, for so much Master Peter Martyr testifieth in his Commentary upon this Text.

What profit is to be made by the knowledge of this truth?

First, it teacheth, that all good things turn to the hurt and damnation of the wicked. Secondly, it showeth the strange blockishness of those wicked men, which are under such a sharp and bitter scourge, without all sense and dread of it, like drunken men which are asleep in the top of the Mast, 〈◊〉 the ship is ready to be drowned with a great tempest. Moreover, it must move the godly to compassion towards such as they may suspect or see to be stricken with this judgment of blindness and hardness: Men pity such Malefactors as they see drawn upon hurdles to Tiburne: but to see so many men to be hardened in unbelief and sin, deserves much more commiseration. Thirdly, it admonisheth all Christians to beware of this punishment, to fear it long before it come, and to shun all such means and ways, by which men use to fall into it: as first, ignorance of God's will revealed ln his word, Ephesians 4, 18, 19. especially where it is joined with careless contempt of knowledge Prov. 1. Secondly, ordinary and daily disobedience to the word in such things as are known to men, especially if it grow to a hatred of the Ministers and admonitions by them given, as in Ahab and Herod toward Elias and John the Baptist. Thirdly, unbelief or distrust of God's promises, Heb. 3, 12, 13. Fourthly, covetousness & immoderate desire of riches, Math. 13, 22. Luke 6, 14. Lastly, pride of heart, which where it reigneth, it ever causeth the sinner to resist God, as is to be seen in the example of Pharaoh, & Nabucadnezzar, who would not obey the commandment of God, because they were high-minded.

What profit is to be made of these things?

First, it must serve to warn us all, that as we tremble at the judgment of a hard heart, so especially we labor against these forenamed sins, even against the very first motion of them, being greatly humbled that we have so far proceeded in them.

Let me hear some of those signs by which men may know whether they be near unto, or within this judgment of an hardened & slumbering mind?

They arc principally these four: First, to be utterly without feeling or fear of this punishment: such as never thought of it to fear and shun it, are undoubtedly caught by it, their consciences are benumbed & blinded. Secondly, to hear the word without sound affections, as of fear, grief, joy, hope, love, according to the matter. Thirdly, when after plain & often warnings by the word, there follows no amendment, Pro. 1, 21, 25. Zach, 7, 9, 10, 11. Psal. 50, 16, 17. 2 Chro. 36, 15, 16. Lastly, when neither God's severity can terrify, nor his kindness mollify the heart, being like the fool spoken of by Solomon, which though he should be brayed in a Mortar, yet will learn no wisdom; or like restiue well-fed iades which spurn against their feeder, Deut. 32, 15,

How may we apply this to our profit?

If we be stirred up by it to enter into a serious examination of our own hearts, whether these tokens belong to us, that we may heartily thank God if we find ourselves free, and speedily repent if they have taken any hold of us.

You have told us what hardness of heart is, and also what manner of judgment it is, but now declare from whence it comes, that the wicked are blinded in unbelief and sins.

There be three main causes of hardness of heart: First, the wicked themselves. Secondly, Satan. Thirdly, God. The wicked harden themselves as authors by willful resistance. Satan hardeneth as a tempter, by inspiring unclean thoughts; and God as Judge, by punishing. God when he hardens is author of the punishment or judgment, but not of the sin. The Devil when he hardens is author of the sin, but not of the punishment, but man is author of his own punishment through his sin and contempt of the word.

How prove ye that the wicked are causes of their own spiritual blindness and obstinacy?

First, it is expressly said, that Pharaoh hardened his heart, Exodus 8, 15. When Pharaoh saw that he had rest, be hardened his heart or made it heavy. Again, it is written in the Prophet Hosea, Chap. 13. verse 9. O Israel, thy destruction is of thyself; which proveth plainly men to be the proper causes of all the evil that cometh to them, either in this world, or in the next. Lastly, in Mat. 13, 15. and Acts 28, 27. The blame of hardening is laid upon the ungodly them selves, who winked with their eyes, least they should see: hereby giving us to understand, that those things which they saw against their wills, they made as though they did not know them, they saw and would not see, they were willfully blinded, their own perverseness & corruption is the cause of their blindness in soul, and of hardness of heart, Mat. 23, 37. Hereunto accordeth learned Augustine, Pharaoh (saith he) hardened himself by his own free will. And again in his book de 〈◊〉 : & gratia, Chap. 4. he saith, man's heart being infected from his birth, whatsoever more hardness falleth out after that first corruption, he suffereth it righteously and deservedly. And again, whensoever we read that men were hardened, or had their eyes shut, or ears made heavy, let us not doubt (saith he) but that their sinful deservings were such before, as made them worthy of that punishment which followed in his book de lb. & gratia; This showeth this ancient father to have been of this judgment, that evil men were themselves the principal and proper cause and procurers of hardening their own hearts. As an hot burning coal or fiery Oven and Furnace sendeth forth sparkles, so the corrupt heart of man sendeth out those wicked effects in sinful thoughts and actions, which causeth and makes his heart more obstinate and repugnant unto God.

What profit is to be made of this point?

First, it clears God's justice against such as fasten the blame of their destruction upon God's severity, because he hardeneth and destroyeth none but such as by their own malice have deserved it. Secondly, it proveth the Papists, slanderers and false accusers; for they are not ashamed to write of the Ministers of the Gospel, that we teach God to be the chief author and proper cause of hardness, even as it is a sin; whereas with one consent, we all do teach the proper cause of unbelief and sin (as it is a sin) to lurk in our own nature, and do wholly discharge God of this. God neither willeth, approveth, nor worketh sin, saith Philip Melanchthon, upon the first Chapter to the Romans. Everyone sinneth willingly (saith Peter Martyr, ) and no man is compelled of God to sin; upon the 9. Chapter of Judges. The original of sin is not in God saith Calvin upon James 1, 13. We hold him for impious and blasphemous (faith Beza contra Castil. ) which saith there is iniquity with God; yet both Dureus the Jesuit and the Rhemish Priests do charge us that we do make God the proper author and worker of hardness of heart, and the active cause of sin. Yea, hereupon Stapleton the Divinity reader at Douay, inferreth, that the God of the Catholics, and the God of the Protestants is not one. For (saith he) the Catholics God is not the cause of sin, but the God of the Protestants is so; which is a wicked calumniation, & may be justly retorted, thus: The true God allows no Mass, Transubstantiation, Purgatory, prayer to or for the dead, merits, &c.

But you said that spiritual blindness and hardness proceedeth from Satan, how prove you that?

First, from the text which maketh the slumber or sencelesnesse of the Soul in heavenly matters, to be an effect of the evil spirit sent by God into the wicked, to make them more blind and obstinate then they were afore. Also it is written, 2. Cor. 4, 4. that Satan doth blind the minds of the wicked; and 1. Kings 22, 22. Satan is sent of God with authority, to lead into error and blindness that wicked King Ahab.

But how is Satan the cause of hardness of heart?

As a tempter, and instigator, and inspirer, to breathe and drop in ungodly and unrighteous cogitations into wicked men's hearts, as liquor is distilled and dropped into a vessel. Hence he is said to work in the children of disobedience, Ephesians 2, 2. and to be effectual in the wicked, strongly to delude them, 2. Thes. 2. 9. and to have entered into Judas, by his suggestion to increase his malice against Christ.

Is this power given to Satan over any which are born of God?

No, over none of them, but over the reprobate only; for it is written, that that wicked one toucheth them not, 1. John 〈◊〉 8. also by watchfulness and prayer, they are kept from falling into his snares, though they be sore and often tempted, Mat. 6, 13. and 26. 41. His tyranny is exercised only upon and over them, which are addicted and wholly given to disobedience, over the reprobate in whom he reigneth and worketh even at his pleasure, 2. Thes. 2. 10. Thereason here of is, because wicked men are worthily committed to Satan to be governed by him, because they want only and willfully shake off the regiment of God, and will not be led by his word and Spirit. Psalm 2, 3. That which Pharaoh spake with his mouth, the same all wicked men think in their harts, and say in their souls, Who is the Lord that we should obey him? And therefore they have an evil Spirit set over them, as it did happen unto Saul, who resisted the good Spirit of GOD, and had therefore an evil Spirit sent to rule and vex him.

What is the profit to be made hereof?

It should teach all Christians willingly to obey God, laboring to keep his word, and suffering it to govern their ways, lest after their deservings, he do put them into the hands and power of Satan, to be by him carried along unto destruction; for there is no remedy, such as cast off the yoke and government of Christ, must be put under Satan's rule and dominion.

Why did you affirm that God was the cause of a blind and hardened heart?

Because the Scriptures both in this Text, and in innumerable other places, do attribute it to God, in Isaiah 6. 9. God commands Isaiah to go and make their hearts fat, and Isaiah 29. 10. the Lord is said to cover them with the Spirit of slumber, and to shut their eyes, and Isaiah 19, 14. the Lord mingled amongst them the Spirit of error; and often in Exodus it is affirmed of God, that he hardened Pharaohs heart: & of Sihon King of Hesbon, that the Lord God hardened his Spirit, and made his heart obstinate, Deut. 2. 31. also Rom. 1, 24. that God delivered up to vile affections, &c. and 2. Thes. 2, 11. that God sent strong delusions that they should believe lies, and John 12, 40. God hath blinded their eyes and hardened their hearts. These and many other texts show, that God hath a hand and a work in the hardening of sinners, else we should deny the word of God, and take from God more then half the government of the world, if we should deny him to have an operation in the sinful works of the wicked, whose souls and bodies are subject to God who made them, and are to be disposed by him.

Will not this bring in God to be the author and cause of sin, seeing hardness of heart and blindness of: mind is a sin and if it be of God, then God doth work sin?

No, not so, this will not follow; he is the author of the judgment, but not of the sin. There be two things to be considered in hardness of heart. The first is, apostasia, the repugnancy or aberration from the will of God: this God neither willeth, approveth, nor worketh; but abhorreth and punisheth it, as coming from Satan and from the corruption of men's harts, and being contrary to his image and word. The other is antimisthia, Rom. 1, 27. the recompense or judgment which is executed, when a sinner that was blind and obstinate before, is further indurate and blinded, as a reward due to his contempt of God. Of this punishment and due recompense, God is the author and cause; for it is a just thing with God, to punish sin with sin, lesser with greater, former with latter sins. All punishment being an act of justice is good. Therefore sin as it is a punishment cometh from God, and not as it is a transgression, for so it proceeds from Satan and the wicked. Thus Augustine teacheth, Pharaoh, (saith he) hardeneth himself, libero arbitrio, and God hardened him, iusto suo indicie: again, God hardeneth not as an evil auth our, but as a righteous judge, who though he doeth not instill any sin into the creature, nor make his heart hard or blind, which before did see and was soft: yet he doth not tame and soften them; and he is said to harden whom he doth not mollify. Yet he doth not only forsake the sinner, which had before forsaken him, depriving him of his grace, but also delivereth him up to Satan and his own malice, to be ruled thereby; as a malefactor is put over by a Judge into the hands of an executioner; besides, he both 〈◊〉 occasion of stumbling unto them, by presenting many 〈◊〉 unto them, and disposeth their sinful thoughts and deeds unto the praise of his own Justice, to their deserved confusion: for, as he worketh in the hearts of the godly, to incline their thoughts to good works, according to his mercies; so he works in the willes of the wicked, to incline and order them unto evil acts, according unto their own merits, either by secret or manifest, but ever by just judgment.

What Use is to be made hereof?

It confutes such, who to excuse God, do therefore say, that he doth permit and suffer the evil of sin to be done, contrary to the plain phrase of Scripture, which ascribes an active power to God, as a sovereign Judge. Secondly, it must move all to fear God, who can sinite though heart spiritually and dreadfully, Quis non contremiscat 〈◊〉 has 〈◊〉 Dei iudicia? faith Augustine. Who would not shake and tremble at these horrible judgments of God? at the due consideration of them, it might even 〈◊〉 our flesh to quake, and rottenness to enter into our bones, as it is said of Habakkuk. He must have an heart of flint who is not moved with them.

WHat is the drift and end of this Scripture?

To prove the relection of the Jews, 〈◊◊〉 and their blindness thorough which they did not receive Christ and his Gospel 〈◊〉 willfully contemned it, being wholly possessed with a Spirit of slumber. And this Paul proves by a testimony out of the Psalm 69, 22, 23. wherein David bearing the person of the 〈◊〉 (of whom he was a Type) doth complain of the extreme injuries and oppressions wherewith the Jews (his own people and countrymen) should vex Christ. Amongst other things, that they should mingle his meat with gall, and Vinegar with his drink: and now in this Texte, by way of imprecation or curse, he prayeth for God's horrible wrath and punishment to come upon them; and namely, that their minds might be spoiled of all judgment and discretion, to discern or choose things; and their bodies of all strength, that they might be able never to attain good things desired, nor to hurt the godly; and their life to be void of all comsorts, that all their most pleasant things might be turned to their destruction. Now the holy King David having by a prophetical spirit prayed for such miseries to the Jews they must be fulfilled: therefore, the general unbelief and hardening of the Jews, is no incredible thing to be wondered at. Note, that though Paul changeth some words, yet he holdeth the sense like an Apostolical Prophet, keeping and explaining the meaning by alteration of words.

What things are to be considered in this Text, cited out of the Prophet David?

Two things; First, the parts or sever all kinds of punishment. Secondly, the equity of the punishment wished unto the malicious Jews, for resisting and resusing Christ the redeemer of mankind.

What is the first kind of punishment?

That their Table may be made for a snare.

What signifies the Table?

It is a figurative and borrowed speech, signifying all things where in the Jews delighted and took pleasure; because men who be rich and great, do furnish their Table with goodly delicacies, meats, and drinks, pleasant to the taste and sight: also, for that men come to the table to be refreshed and merry. Hence it signifies whatsoever is acceptable and delightful unto us, giving us contentment and comfort in this life; I say, that by a Synecdoche, the Table importeth riches feasts, prosperity, peace, and public estate; yea all their spiritual and temporal blessings, as Scriptures, Sacrifices, Temple, or whatsoever they had which was good, prosperous, and glorious, (as Chrysostom, Calvin, Peter Martyr, and Pareus expounds it:) he prayeth that all this may be turned to their hurt, ruin, and downfall.

By what comparisons is this hurt and ruin set forth in our text?

By three similitudes: First, of a snare wherein Birds are taken when they think to feed. Secondly, of a net or trap, such as wild Beasts are caught in. Thirdly, of a stumbling block or stone, whereat blind men or drunkards do stumble and fall. This first punishment, how it is fulfilled in the Jews, experience of many hundred years, have made it so plain to all men, as it needeth no proof at all. For all men know what was the name, dignity, renown, glory, riches, privileges and benefits bestowed on that Nation; and now what calamities of body and soul they are tormented with, being plagued with extreme infamy and indignity, being vagabonds, hateful to God and all men: their wealth or whatsoever may make for their welfare, being made their snare to entangle them, whiles they are banished in sundry countries, and cruelly slain for their Riches sake.

What is our Doctrine to be learned from this first punishment?

That unto wicked men which are God's enemies, their most dear and precious things are made the means of their own destruction: howsoever they lift up their horns, and exalt their heads on hie, and flourish like a green Bay tree, and seem to be rooted in prosperity, as though they should never be removed, yet it is certain, that whatsoever is given for their benefit, shall be converted to their bane and mifery. The reason hereof is, because they do abuse God's gifts by pride, Wantonness riot, and excess: or else, by covetousness and usury, cruelty, and oppression. Hence it is, that God in his judgment will at length destroy them, & bring them to sudden and horrible desolation; as it happened to these Jews, and to Balthazar in Daniel, to the rich man in the Gospel: and to Caesar Emperor of Rome, who was slain in the Senate, where (his Table) his glory was: and to Absalom, who was hung up in his locks wherein he delighted, as a man doth in his table and dainties.

What profit is to be made of this point?

It teacheth the forcible poison of sin, when it is continued in, changing the nature of things, making that hurtful which is healthful in it self; as the Gospel to be a savor of death, the Sacraments a judgment, 1. Cor. 11, 24. Christ a rock of offense, 1 Pet. 2, 7. a Table a place of safety and security, of mirth and friendship, to be a snare and trap, and an occasion of ruin. Secondly, it teacheth also the condition of such as live in the service of sin, without turning to God, to be most unhappy; to whom all things, not sins and afflictions only, but God's gifts and blessings also, shall be turned unto their evil both temporal and eternal. Thirdly, it serveth as a bridle to restrain the children of GOD from fretting and repining at the great welfare of the ungodly livers. If 〈◊〉 , Job, and David, repined and grieved at the prosperity of sinners, let others fear a fall, where such Saints so strong did stumble. See Psal. 37, 1, 2, 3, &c. Let God alone with them, and be not troubled about them. Fourthly, it makes much for the consolation of the godly, to whom not only things desirable & good, but even hard, unhappy, bitter, and deadly things, shall turn and become wholesome and good; as sickness, weakness, poverty, imprisonment, banishment, infamy, and death, &c. All things shall work together for good to such as love God, Rom. 8, 28. The reason is, because Christ by his cross, hath sanctified the crosses of the faithful, and pronounced them blessed which mourn and suffer, Mat. 5. therefore Christ by death was brought to his resurrection and glory, so his Apostles and other professors by most cruel Martyrdom, have had their faith tried as Golde in the furnace, and have been translated to eternal bliss and glory in heaven. Lastly, it warneth all men to pray God earnestly to bless his benefits unto them, that as they are good in themselves, so they may prove good to the possessors of them.

Come now to the second punishment, and tell us what it is?

The blindness of understanding in Heauenlie things, [ Let their eyes be darkened. ] This is a speech borrowed from the body, and applied unto the mind, which is (as it were) the eye unto the soul. The darkening of this eye, signifies the taking away of understanding from the Jews, making them witless and blockish, that they might see no more in the matters of God, and of salvation, then a blind man can see at noon day in wordly matters.

What is the Doctrine which doth ar se now out of these words thus openad?

To be deprived of the use of understanding in things pertaining to God, is a dreadful judgment. The proof hereof, is from Deuter. 28, 28, 29. where GOD threateneth the disobedient to his Law, to smite them with blindness and with astonishment of heart, that plain and easy, and familiar matters should be as hard and obscure unto them, as the Sun is darksom unto him that lacketh his sight. Example of this judgment, we have first in Pharaoh, who having disobeyed God's warnings, bidding him let the people go; and after many and most sharp plagues, having hardened his heart against God's known will, was stricken justly of GOD with such a spiritual madness, as he was not able to perceive it to be a sinful and hurtful thing unto him, to keep the children of Israel still in his land; but after he had let them go, he would needs obstinately follow them unto the red Sea, which was the destruction of him and his people. Likewise, the Pharisees had their minds so darkened of God, as they could not discern any sin or danger, in putting to death Jesus, though they had often felt that he had done them no evil at all, but much good, and in their presence had many ways and manifestly witnessed (by his life, doctrine, patience, miracles) both the innocence of his manhood, & the truth of his Godhead. A certain shadow of this judgment, we have set forth in the Sodomites, Gen. 19, 11. who being smit with blindness, did in the day-light even grope after the door of Lot his house. If we do account it a very great evil to have the eyes of our body put out, then to be deprived of the light of understanding, must be a more heavier judgment and calamity by how much the soul is more excellent then the body, and the benefit of inward understanding is greater and more necessary then the profit of an outward and fleshly eye.

How may Christian; edify themselves by the knowledge & meditation of this Doctrine?

First, in respect of themselves, it must stir them up unto thankfulness, to bless God for clearing their eyesight by the Spirit of Wisdom. Also to pray unto God for the continuance and increase of it, and to be delivered from the judgment of a blind heart. Lastly, that to this end they endeavor always to glorify God by their knowledge, by turning it into practice and actions. Now in respect of others; to take compassion of such as are under this judgment. For if we will pity poor blind men which cannot see their way; and Idiots or fools which lack the use of natural reason: much more we ought to grieve for such as have lost the use of spi ituall understanding, not being able to see the way unto salvation: and take it for a surety, that he hath a very 〈◊〉 heart that cannot mourn for such, or at least be ḡrieued, for that his heart is so hard.

What was the third punishment?

The bowing of their backs or loins, wherein there is another Metaphor, translating that to the soul and the estate of the Jews which is proper to the body, the strength whereof doth chiefly consift in the back or loins, the bowing whereof importeth as much as the weakening or diminishing of this bodily strength: by all which is signified unto us, that the malicious Jews for the contempt of Christ & his Gospel, should loose their whole strength, both spiritual, lacking all endeavor to do that which is good; and temporal, having their civil authority and government taken from them.

This judgment began to be executed upon them before the birth of Christ, when Augustus Caesar was Emperor of Rome; and afterwards was more thoroughly inflicted, when the Emperor Titus took the Citty, burnt the Temple, brake down their walls, put the people to the sword, and laid all wast, so as there was not anymore any face or form of a Common-wealth amongst them, being utterly void of all laws and regiment, and being made vassalles and vagabonds upon the face of the earth, and so have remained now fifteen hundred years and above, which continuance of this judgment is noted in this word [always.] When it had lasted, but 3. hundred years, Chrysostom wondered at this iugdement of God; how then ought we to be astonished at the consideration of it? Let us learn from it generally the extreme fierceness of God's wrath against unbelief, for the which he would so exceedingly and severely plague his own peculiar people: More particularly let us observe, that it is a plain and and a sure token of God's indignation against any Country, to have the chief props or stays thereof, either sore shaken, or wholly removed, and to become like a tottring wall or broken hedge, for lack of good laws, wise Governors, the power of the sword, &c. For proof here of see Isaiah 2, 2, 3, 4, 5, 6. &c. which should prevail with us, to move us to be thankful to God both in word & deed, for that little strength that is left unto us, least if we continue in our unthankfulness and sinful course, we do worthily thereby provoke God to bow our backs and strike through our loins, and strip us of all our strength to become not only feeble, stooping, and crooked, but fall down flat till our enemies tread & trample upon us as on mire and dirt in the street. If God did thus unto Jerusalem and the Jews which were great among the Nations, even his beloved people, whom he had honored with fame and renown above all people; yet if he spared not them for their transgressions, but made their strength to fall, so as they were not able to rise up, Lamen. 1, 14, 15: then judge ye what cause we have to fear the like judgment whose sins are so much the more grievous then theirs, by how much the mercies that we have abused are more and greater then were the mercies bestowed on them. Wherefore let us speedily repent, and turn to the Lord with all our hearts, earnestly praying him to heal our Land, which is sore shaken by the loss of very many worthies in all professions and degrees of men amongst us: let us beware least we give God cause to take up that complaint against us, which sometimes he took up against the Jews by his Prophet Isaiah Chap. 57; verse 1. The righteous perisheth, and no man considereth in his heart.

We have heard hit her to of the three 〈◊〉 of punishments wished or prayed for against the Jews, let us hear what is to be said touching the equity of these punishments, how inst they be?

That is pointed at, and noted in the word [recompense] in the end of the ninth verse, whereby is signified a retaliation and requital to the wicked Jews, that as they had taken pleasure to afflict the righteous and to make all things grievous unto them, and especially had perfecuted Jesus the son of God, giving him vinigar to drink, and gall to eat, to vex him with all: So it was but rightful that God mete home the Jews with their own measure, paying them with their own coin, and for a recompense to them, should strike them with blindness, for sinning against their knowledge, and should make their most pleasant and prosperous things to prove bitter and dangerous; and finally, should turn their greatest strength to weakness and feebleness, because they had abused it unto wickedness.

What instructions are we to gather from hence?

First, that it is a righteous thing with God, not only to punish sinners, but to proportionate the pain and make it like unto the sin, as it were eye for eye, tooth for tooth, blood for blood, spoiling for spoiling, judging for judging, &c. Touching which thing look more upon Rom. 1, 25, 26. This ought to awake sinners, which have injured either God or man, that by hearty repentance they may prevent and turn away God's righteous recompense. Secondly, from this word (recompense) we learn another lesson, namely that blindness and ignorance from God, hath not the nature of sin simply and only, but of a recompense, when it is inflicted as a due requital for former sins: and in this respect sin is from God as author, (to wit) as sin hath the condition of a recompense, but not as it hath the quality of a trangressiō; for so it proceeds from Satan's suggestion and man's corruption. In sins man's evil work in offending God by breaking the law, must be severed in consideration and truth, both from the good work of God, and his judgment by punishing offenses righteously: which if Papists would confess, (for they cannot but see it) they would cease to slander us Protestants, by speaking and writing that we make God the proper cause of sin (as it is sin,) whereas we teach that in sin beside the anomia, which is from man himself, there is also antimisthia, which is the proper work of God.

We have seen what is to be learned from the parts of this text, is there not something to be learned from it being wholly considered:

Yes, and namely thus much: that sometime, and in some causes, and from some persons, imprecations and curses be lawful.

In whom be imprecations lawful, and towards whom, in what causes, things, & in what manner?

First, it is lawful in God himself the sovereign and righteous author of blessings and curses, Levite. 26. Deut. 28. For God being himself most holy, can neither bless nor curse no otherwise but holily. Also in the Prophets and Apostles which had the Spirit of Prophesy, & a warrant by a special calling to curse others, it was in thē absolutely lawful so to do. Thirdly, in public persons, as Magistrates, Ministers, and Parents, it is lawful conditionally, that the cause of their curse be not private, but publicly (to wit) God's glory. 2. that their affections be not partial nor maliciously distempered with desire of revenge. Now for the persons towards whom imprecation must be used, they must be such as show themselves to be desperate and professed enemies to God and godliness, such as were Ananias, Simon Magus, Elmas the Sorcerer, the Traitor Judas, the cruel persecuting Jews. Thirdly, curses must be used only in such matters as do concern God or his church. And fourthly, not in those things that are eternal (for no man without peculiar revelation, may pray for the damnation of any man) but in things which are temporal, so far forth only as they may tend to the salvation of the parties. Finally, as touching the manner, curses are to be wished no otherwise then with this affection of the conversion of others, expressed or understood if they belong unto God, or otherwise that they may be confounded.

Whereunto may the knowledge of this doctrine help and further Christians?

First, to reprove such as rashly out of spleen or choller, do banne or curse either themselves or others, their children or neighbors; and secondly, to warn them to take care of repenting for that which is past, & hence-forward to take heed how they rush thorough indiscretion or impatiency into such wicked imprecations, least besides the taking of the sacred name of GOD in vain, contrary to the third commandment, they do puli down upon their own heads these very curses which they have pronounced with their own mouths, as it is threatened in that very precept; and as it happened unto one Charles Duke of Bourbon, who was slain with a Gun-shot in the assault of a Town, as he had wished unto himself; and unto one Henry an Earl of Schuartzbourgh, who miserably perished, being drowned in a Iakes, according to his usual imprecations; and unto two women in Germany; whereof the one to get credit unto her words, did pray that if it were not true which she had spoken, that she might never speak, and she was made dumb. And the other out of choller praying that the devil would take her son, was presently possessed. And lastly unto the Jews, who by imprecation cursing themselves and their children, Mat. 27, 25. they do most woefully lie under it unto this present hour: which should be of force to admonish all men to avoid profane cursing; for such as love cursing shall be clothed with it, and blessing shall be far from them, as it is written in one of the Psalms.

WHat doth the Apostle now perform in these words, and so following?

Now, he prepareth himself a way to exhort the believing Gentiles to modesty (not to insult over the cast-away Jews) and to comfort the unbelieving abject Jews, not to despair for their fall, as if they were never to rise and be restored. And this he doth unto verse 33. So as here the Apostle setteth upon the other two parts of the Chapter, the one parenetical, containing exhortations unto humility: the other, Prophetical, fore telling the revocation of the Jews to their great comfort.

How doth Paul pass forwards to this exhortatorie part?

By a double Prolepsis, or preoccupation, where he meeteth with, & answereth two objections which a perverse cavilling Jew, might make against his former matter. The first of them is in this 11. verse, to this purpose. What, shall the rejected Jew always remain in unbelief, and so perish? Or hath God cast off so many Jews to this end, that he might utterly destroy them? This question ariseth out of the former part of the chapter, wherein Paul had taught two things: First, that some Jews then living, were elect by grace, and shall be saved. Secondly, that the most part of them were left in unbelief, and should perish and be destroyed. This latter part was proved by testimony of Scripture out of Isaiah and David, which told before that God would give them the spirit of slumber, and darken their eyes, and lay a stumbling-block before them. Hereupon one might say unto Paul, Did God this to the Jews that they might stumble and fall, that is, come to ytter ruin and destruction? Which question, doth not inquire into the intention of the wicked Jews, what they meant by refusing of Christ, but into the ends of God's counsel, delivering them to be hardened, that they might be cast out from Christ and his salvation. What God did respect herein, is now demanded.

What do we learn from this Objection?

That carnal reason thinketh man's destruction to be the only and main end of God's reprobation; as if a Tyrant should put out another's eye, and then lay a block in his way to make him stumble and fall, that so he might dash himself in pieces. Let us not marvel then, if God's counsel be charged now with cruelty and in-justice, seeing it was to then even in the Apostles time.

How doth the Apostle answer this objection?

Two ways: First, negatively, denying this false end of God's counsel, [ God forbid, ] showing that it was not their downfall which God intended. Secondly, affirmatively, putting down the true ends of the same, as first the salvation of the Gentiles: and secondly, the conversion of the Jews by their example [ But rather, &c. ]

What learn we from the Apostles denying of the thing objected?

That though the perdition of the unbelieving Jews, and other enemies of God be the events which followeth upon their eternal reprobation (for they cannot be saved whom God would not choose unto salvation, & it is a thing decreed of God, otherwise it could not be) yet it is not the end which God propounded only or chiefly to himself, or at all for it self. My reasons be, first it is against the nature of God, that he being a most gracious creator, should delight in the overthrow of his creature. Secondly, it is against the plain word of God which saith, That he delighteth not in the death of a sinner, Ezek. 18, 31, 31. God forbiddeth under a curse, to lay a block in the way of the blind, to make them stumble and fall; therefore it cannot be that God should take pleasure in the stumbling and fall of the Jews, and to that end should blind and harden them.

But Paul saith, that God appointeth some to wrath, 1 Thessal. 5, 9. and of old ordaineth men unto damnation, Jude 4.

Destruction is no end of God's counsel for it self, and as it is such, (to wit) the ruin and hurt of the creature, but with relation to some other thing, and as it hath in it respect of good (to wit) as it serveth to the manifestation of his high Justice, and of his power. Rom. 9, 22. For though there be a supreme good, which is so good as at no hand it becometh evil (to wit) GOD himself; yet there is no extreme evil which hath not some consideration of good, and so it is willed and ordained of God, and none otherwise.

What Use hereof?

It clears God of tyranny and unrighteousness, and his Ministers from teaching him to be so, when they teach his predestination to hang upon his own will as the Sovereign cause, before and beyond which there is no other: therefore let iniquity stop her mouth, and let God be confessed to be holy in his ways.

Come now to the ends for which God rejected the Jew, and tell us what is meant by Gentiles?

All people saving the Jews, the world being divided into Jew and Gentile.

What is meant by Salvation?

The doctrine which worketh faith unto salvation, or which calleth unto salvation.

What is meant by fall?

The loss of Christ his grace and glory: a most grievous fall.

What is meant by jealousy?

An envy towards the Gentiles, with an earnest desire and longing to be like them, by recovering their lost estate?

What learn ye hereby?

First, seeing the ends of God's decree, touching the reprobating so many Jews, were so holy and good (as the calling of the Gentiles, and the receiving in of the Jews) therefore his decree ought not to be blamed but extolled rather, because it aimed at most worthy marks. Secondly, we learn, that out of things most evil, God can draw much good. As the unbelief of the Jews, and their fall from salvation, is a most grievous evil; yet by God's providence, there did spring out of it two very good things, the vocation of the Gentiles, and the conversion of the Jews; which were not merely executed by God's bare permission, as if he only suffered these things (as a beholder or looker on) whereas nothing happened without his will: but are the happy effects of God's gracious providence, so wisely ordering and disposing their contumacy, as it gave occasion of opening a door of grace unto the Gentiles that they might come in, and thereby at last provoke the Jews to seek their own restitution unto their former condition. Thus in the administration of the world, God's providence and goodness draweth life out of death, and grace out of sin, and good out of evil, as in the creation he made light spring out of darkness.

What profit is to be made of this point of doctrine?

That Christians must study how to convert their own sins, and the fall of others to their benefit; for seeing God purposeth good to some, by the sin and fall of others, it behooveth us to consider wisely, howe to convert our own falls, and other men's oversights to our spiritual welfare.

What good may we take of our own falls, and the falls of others? show us this more fully and distinctly?

First, our own sins should be a means to humble us. Secondly, to cause us to be more watchful. Thirdly, to stir us up more to prayer against them. Fourthly, to a greater strife against sin, that it prevail not nor soil us. And lastly, to a greater compassion towards our neighbors which have fallen by feeling our infirmities. The sins of others should stir us up to more he edefulnesse that we do not the like; also to take occasion of exercising charity in prayer for them, and admonishing of them. We had need to have skill to know how to reap some good of sin, for we have had a great deal of harm by it, even the offense and displeasure of a good God, the wounding & defiling of our conscience, hurt to our name and estate, danger of perishing to our persons, many miseries, and death in the end; which should cause us to fear before sin, and after sin to be made wary and wise by our own, and other men's faults.

What other things to be learned from hence?

That there is great difference between God and men in their manner of governing: his ways & our ways are not alike; for he may use all occasions, means, and instruments of doing good, because he is a most free agent, and cannot be defiled by partaking with evil; but men are bound to do good things by good means, Rom. 3, 5. We may not do evil that good may come of it. Moreover we learn, that where the Gospel is, there cometh salvation; for it is both a message of salvation to sinners, and the power of God unto salvation, Luke 2, 10. Rom. 1, 16. Therefore called Gospel, (that is) a gladsome tidings, and so it is to all afflicted sinners which feel the burden of sin and groan under it. Lastly, we learn that the prosperity of others, it is the cause of jealousy, and envy in our selves, the Gentiles good is the Jews grief; which though it be a sin, yet God can and will make good to come of it; but though God in his providence can dispose faults to very good ends, this must not be any encouraging to offend.

WHhat doth this scripture contain in it?

An illustration or larger setting forth of the two ends of the fall of the Jews, mentioned in ver. 11. viz. the adoption of the Gentiles, and the repentance and conversion of the Jews; this latter he beginneth within this 12. verse, and the former he illustrateth in the 13. and 14. verses. The reason why he first dealeth with the latter end of God's counsel by an hysterosis, it is because it seemeth to be contrary to the former, and therefore he is careful to reconcile them.

How may these two ends seem to fight one with another, as mutual enemies?

Thus, as if the Jews were cast out of the covenant and Church, to make room for the Gentiles to come in; hereof the Gentiles might surmise, that the receiving of the Jews should be their rejection and cutting off. For it was likely and might be feared, that as the falling away of the Jews, was the occasion of the conversion of the Gentiles; so the conversion of the Jew, should occasion the falling away of the Gentile. Unto which objection, the Apostle answereth negatively, denying the objection; he strengtheneth his argument from the less to the more, thus: If the diminishing and poverty of the Jews, be the riches of the Gentiles, much more shall their plentiful calling be: if their fall do further the salvation of the Gentile, their restoring shall not hinder but further it more. For if God can do that which is less likely, to draw good out of evil; much more he can turn that which is good, to the good of the Gentile. Again, a thing which is good (as the restoring of the Jew) hath a proper inbred virtue, to bring forth that which is good; but a thing which is evil (as the fall of the Jews) bringeth forth good accidentally, not as a cause, but as an occasion only.

Expound the words, and tell us what is meant by [fall.]

The casting off of the Jews from Christ in part, and not wholly; therefore called (diminution, or minishing) by which word we are not to understand the Apostles, which were but few and abject, yet enriched the Gentiles by their preaching: but the falling away of the Jew unto a few & small number: for the most of them refusing Christ by unbelief, the residue were but a few; and therefore fitly called a minishing, or a diminution, which is not an excision or cutting off the whole, but a decision or cutting a part from the whole.

What is meant by [world and their riches?]

[World] signifieth the Gentiles, so expounded in the words following: and the riches of the Gentiles implieth both the great multitude of the Gentiles called to Christ by the Gospel, and the thing wherewith they were enriched, even the plentiful knowledge of Christ, and the abundant graces of the Spirit.

What signifies abundance?

Two things: First, the great company of the Jews which shall be called, towards the end of the world. And secondly, the increase of spiritual graces bestowed on the Jews in their general conversion: So as this is the sum of this whole verse, Seeing the Jews being fallen away from God, and brought to a little number, did occasion the plentiful and general vocation of the Gentiles unto grace, therefore the Jews themselves being generally called, and abundantly blessed with the riches of Christ, there shall most certainly thereby come great good to the Gentiles.

Let us now see what doctrines do arise out of this 12. verse thus expounded.

First, we learn the exceeding great severity and most sharp wrath of God, in the great fall and misery of the Jews, his own and only people, for many thousand years endowed with innumerable privileges, as in Rom. 9, 5, 6, 7. yet the greatest part of the whole Nation was fallen from God into extreme desolation. The reason hereof, is the malice and infidelity of the Jews striving against Christ the Son of God, and his Gospel preached by himself and his Apostles, and calling them sweetly unto salvation, see verse 20.

What use is to be made of this doctrine?

It warneth all men to stand in awe of God's severity, and to keep from sin, through fear of his justice, Psal. 4, 5. How will he spare thee, when he did not spare a whole Nation? how will he pity a wild branch, which did cut off the true Olive? Therefore fear him all ye people, because he judgeth without respect of person, 1. Pet. 1, 17. The second use is to exhort us to beware as of all sin, so chiefly of unbelief, which thrust Adam out of Paradise, the Jews out of the Church and out of heaven too, and tumbled them down to hell, Reve. 21, 8. Vnbeleefe most dishonoreth God, most hurteth men, being the root of all sins, and cause of temporal and eternal torments: therefore we ought much mislike it, and mightily strive against it.

What is the second doctrine?

That the Jews shall be restored to grace towards, the end of the world, and that not by two or three, or a few, but by great companies. As the whole nation in a manner departed from Christ, so in a manner shall the whole nation return to him: the proof hereof is in this verse, in the word [abundance,] and in verse 26.

What profit is to be made hereof?

It commends the immeasurable mercy of God in delivering such a rebellious and forlorn people. Secondly, his incredible power, being able to call unto Christ a people that despised and strongly resisted him, as if he should raise the dead out of the grave. Lastly, seeing God is willing to pity them, it behoues us so to do, and earnestly to pray to God for their recovery, and not to despair either of our selves or others, being very grievous sinners before God.

What is the third doctrine?

That the true riches of a Christian is not in gold or silver, &c. but in the multitude of the faithful, and plentiousnesse of God's graces in them, 1. Cor. 15. Ephe. 3, 16. Reve. 3, 18. The reason is, because all other riches are earthly and vanishing, but these are from heaven, and therefore everlasting.

What is the use of this doctrine?

It serves to call our minds from corruptible riches, to fixe them upon incorruptible, to labor to be rich in Christ, not to the world, as Christ counselleth, Mat. 6, 19. Lay not up treasure, &c. Secondly, to strengthen those in their good resolution, which for the riches of Christ have learned to contemn the world, for they have with Mary chosen the better part, which shall never be taken from them.

What is the fourth doctrine?

That the conversion of one hindereth not the conversion of another, but rather much furthereth the same; as it is written of the Gentiles, that it should much help their salvation, to see the Jews generally converted. In the state of this world, the preferring of one often crosseth the preferment of another; but it is contrary in the state of grace. The reason is, because the more be converted, and the more full the body of the Church is, they doc the more abound in mutual help. As in an army amongst many Soldiers, one succoreth another; and amongst many trauailers, one encourageth another.

What fruit may we reap by the knowledge of this truth?

It serves to provoke all Christians to pray and seek for the turning many unto God, that they may be the stron ger. Secondly, to praise God heartily for such as be called out of darkness to light, as Paul often doth for the Gentiles, whereof see the proof in his Epistles to the Philippians and Colossians. Lastly, to take heed we envy not the repentance of any, but rather to rejoice at it, after the Angels example, who are glad of the conversion of a sinner. Luke. 15, 10.

WHat doth Paul perform in this text?

First, he proveth the sentence which he put forth before, touching the salvation of the Jews, by their emulation of the believing Gentiles, verse 13. 14. Secondly, he comforteth the Jews, by giving them hope of being restored to Christ before the end of the world.

By what argument doeth Paul prove, that the conversion of the Gentiles shall turn to the salvation of the Jews?

By a reason taken from his own example, or from the end of his own Ministry among the Gentiles, which was, by converting the Gentiles, to provoke many of the Israelites to follow them. The reason standeth thus: The end which God propounded to his own counsel in rejecting the Jews, and which I set before mine eyes in my Ministry and preaching, must needs be attained unto; But as God in his counsel, so I in my doctrine have propounded this end, that the Jews might be brought at last to desire grace, and be saved by means of that grace given to the Gentiles: Therefore it is certain, that at the last many Jews shall be saved: Otherwise the end both of God's decree, and my doctrine, should be frustrate, which cannot be.

Upon what grounds doth Paul comfort the Jews in the 14. verse?

Vppon this ground, that seeing reconciliation came to the world of the Gentiles by their fall, therefore howsoever their case seems to be desperate, as of dead men, yet God will quicken them, that they may be partakers of the common reconciliation.

Why doth Paul call himself the [Apostle of the Gentiles?

Because he was of God, appointed to be a preacher to the Gentiles, as Peter was to the Jews, Gal. 2, 7, 8. 1 Tim. 2, 7.

Wherefore doth Paul direct his speech to the Gentiles in this sort?

By this insinuation to creep into their minds, and the more to knit their heart to him, as one that was ordained to set forwards their salvation.

What is the doctrine from hence?

That Ministers of the word must take all occasions to witness their lone to their flock. And secondly, that it behooues the people to be persuaded of the good affection of their Teachers towards them. The reason hereof is, because the doctrine of godliness will more easily pierce the minds of the hearers, if they be well affected towards their teachers: which made the Spirit of God in the Scriptures to charge both Ministers to behave themselves mildly, as Pastors, Fathers, and Nurses amongst the people; and their people to have their teachers in singular love for their works sake.

What Use of this Doctrine?

It serves to warn Christians to beware, least by Satan's suggestions, their own corruption, or counsel of the wicked, any sinister bad conceit be either dropped into, or entertained in the minds concerning their teachers: for by this means their doctrine will become of none effect, and their salvation will be greatly hindered. These things, God, Christ, Gospel, Teachers, Salvation, are so linked together, as to despise one, is to despise all. Honor one, and honor all.

What doth this word [magnify] import?

Sometimes it signifies to make known the greatness and glory of another, Luke 1, 46. but here it is to honor, or to make glorious his office, that is, his Ministry of Apostleship. The Doctrine is that it behooveth a Minister to honor his function.

Wherein doth stand the honor and glory of the ministry?

In sundry things: 〈◊〉 , in faithfulness when Ministers both live and teach well, 1 Cor. 4, 2. it is the credit of Stewards to be faithful and trusty. Secondly, in patient suffering tribulations for the Gospel, 2 Cor. 6, 4, 5, &c. Thirdly, by diligence in preaching the Ministry is much adorned, 1 Cor. 9. Lastly, by the good success of preaching, when thereby many are converted unto Christ. This last is meant here, as appears by the words of the next verse, that Paul's meaning is, that this would be the honor of his Ministry, that he might so preach to the Gentiles, as he might win some of the Jews also: as the glory and strength of a King consists in the number of worthy subjects, so the number of good scholars is the honor of their teachers: that made the holy Ghost to say in the Acts, that the word of God grew and was glorified, when many were turned to the Faith by the preaching of it; for to convert sinners to righteousness is a greater matter then to work wonders, nay then to make a world: therefore both the word and the preachers of it are not a little honored, when by sound preaching, many are brought to repentance and amendment of life.

What profit may we take to our selves by this Doctrine?

It confutes such men as place the honor of the Ministry in pomp, worldly wealth, riches, and glory, stately ornaments, and precious garments; in which things, the false Prophets most excel. See Revel. 18. Also they be but accidental and sophistical Ornaments, they do not appertain to the nature and substance of the Ministry, which consists in preaching and doctrine, and converting souls thereby to Christ. Such as do not this, whatsoever they have or do, they bring no dignity to the Ministry, which is magnified not by titles and shows, but by doing the work belonging to it. Secondly, it warneth Ministers to keep their office from contempt, by flying licentiousness, idleness, covetousness, &c. by preaching painfully, and living honestly. Thirdly, it rebukes such hearers as will not be reformed by preaching, for they are a blot and blemish to the word and the Ministry thereof, as much as in them is, as if it were of no might to save. Fourthly, it exhorts all men, even as they tender the credit & honor of God's blessed Ministry, to submit unto the Doctrine taught them: by this means they shall magnify the Gospel, and cause it to be highly esteemed of.

What are we to learn from hence, that Paul being sent to the Gentiles, yet labored to save the Jews too?

That Pastors and Parents, having first and chiefly looked to their own charge, may lawfully endeavor the salvation of many others, by public and private teaching, provided it be no prejudice to thē over whom we are specially set.

But will not this example serve to justify such as commonly leave their own charge to teach others abroad?

No, it will not; for these Jews whom Paul taught were mixed with the Gentiles, so as in teaching them he neglected not his own charge; and his commission was to teach all Nations.

But seeing it is God only that can save, how doth Paul write that he will save some?

God saveth otherwise then Ministers do, he as efficient chief working cause of salvation, being both author and blesser of the ministry. Ministers save as his voluntary instruments, whom he useth not of need but because he will, & to whom that is communicated which is proper to the chief agent: to teach all men to reverence the ministry; and to see the great necessity of it. 1. Tim. 4, 16. James 5, 20. Rom. 1, 19.

What else learn we here?

That in seeking to save, our greatest care must be for friends and kinsmen, Luke 22. 32. Acts 10, 24. For charity is limited and ruled, iit beginneth at our selves & those next to us, and so stretcheth it self to others, both in temporal matters, and in spiritual. 1. Timothy 5, 4, 8.

WHat doth this 15. verse contain?

The 2. argument whereby the believing Gentiles are dehorted from insulting or proud disdaining of the unbelieving Jews: it is taken from the hope of the restoring of the Jews to the Church of God, who therefore ought not to be contemned. The first argument was from the end of God's counsel, in the rejection of the Jews, whereof we heard out of verses 11, 12.

Of what parts doth this text consist?

Of two parts: The first is a proposition. The second is a proof: the proposition or matter propounded is this: The Jews which be now as dead men by their unbelief, shall be revived and quickened again by grace. This proposition is illustrated and set forth by the similitude of the last and general resurrection, when the dead which lie buried in their graves, shall arise again, even as possible it is for God to raise the Jews out of the grave of their sins. This proposition is confirmed by an argument a minori, from that which is less likely, to that which is more likely, as thus: If the calamity of the Jews brought forth so great a good to the world of the Gentiles, as reconciliation with God, then what shall their felicity be, but a reviving of the whole world, when both Jews and Gentiles shall receive the Gospel; then not Jew alone shall be restored to life, but the whole world shall be totally received to God-wards.

Now expound the words of the first part of this sentence.

[Casting away] signifieth the same with fall and diminishing, as before verse 14. [World] by a Synecdoche, signifies the Gentiles which be the greatest part of the world. And reconcilement is put for salvation, whereof our atonemēt with God by Christ is the chiefest part, because a sinner entereth then into the estate of salvation, when sins are pardoned through Christ.

But how may the casting away of some, be the reconciling and saving of others, seeing evil must not be done that good may come of it?

First, the casting away of the Jews, as it comes from God, had the nature not of an evil but of a good work, because it was the execution of his Justice upon them for their unbelief. Secondly, it was not properly the cause of the Gentiles salvation, but accidentally, insomuch as the Jews being cast out, by that occasion the Gentiles were called to Christ; who could not be called till they were rejected, by reason that the Jews malice was such as made them to contemn the grace of Christ, and to envy that the Gentile should be partakers of it. Neither would they enter, nor suffer others: as a Dog in the manger, which neither eateth the Hay, nor suffereth the Oxen to eat it; therefore, as by tumbling down the dog, the beast comes unto the food, so by casting off the stubborn Jews, the Gentiles found entrance both into the estate of Grace, and Reconciliation with God.

What instructions have we from the former part of this Verse?

First, that God can turn the greatest evil to much good for his children: the reason is, his most admirable wisdom and goodness; even as Satan by his very great malice and subtlety, can so poison the best things, as they prove hurtful to the wicked.

What is the use to be made of this point?

First, to move us to love, praise, and admire the most singular love and wisdom of God. Secondly, to labor, after God's example, to make benefit of all evils which happen to our selves or others, even of our own sins, and of the transgressions of other men, to make us more humble and watchful thereby, for the time to come.

What other Lesson learn we from the beginning of this verse?

That the sum of the Gospel is to preach reconciliation with God (to wit) that of sinners, enemies, and ungodly, being without God and true life, subject to wrath and death for sin, we are received to favor and become friends, children and heirs of life through Jesus Christ believed in. See 2 Cor. 5. what Paul saith of God, in verses 18, 19. and of the Apostles and other Ministers, verse 20.

What be the parts of reconciliation?

Two: First, remission of sins, or not imputing our faults, with imputation of Christ his perfect justice in keeping the Law unto believing sinners. Secondly, Sanctification, in killing the strength of sin, and quickening the soul by works of righteousness in the Spirit, Rom. 6, 2, 3, 4. Remission takes away the guilt and pain of sin: Sanctification removes the dominion & kingdom of sin that it reign not, Rom. 6, 12. and is a necessary companion of remission, and fruit of reconciliation with God, 1 Cor. 1, 30.

What profit is to be made of this point?

That Preachers ought diligently to teach this Doctrine of reconcilement, and the people to learn it, that they may be thoroughly acquainted with God's mercies, to their comforting after heaviness for sin and their own miseries; & to their humbling after grace bestowed on them. For as nothing will so cheare up a troubled spirit, as the declaration of the sweet & sure mercies of Christ, unto firm and full atonement with God; so nothing is more available to humble them thē the remembrance of their unhappy condition, in being strangers from God.

Come to the latter part of this verse, and tell us what is meant by [receiving,] as also, by [life?]

Here the effect or consequent, is put for the cause or antecedent, which is an effectual calling or receiving of the Jews into the Christian Church; and by life is meant the quickening by grace to live to God, being before dead in trespasses. Thus Oecumenius expounds this place: What (saith he) shall be their assumption but this, that we may say of him that assumeth or receiveth, that he reviveth them being dead in sins? This speech is borrowed from the last great resurrection of the body, whereunto the Scriptures do often resemble the restitution of the Jews, both from their bodily and spiritual calamities. See Isaiah 26, 19. Hos. 13, 14. Ezek. 37, 11, 12, &c. 〈◊◊〉 , 11, 12. to teach us, that the restitution of the Jews (being spiritually dead) to the faith of Christ, in the end of the world, shall be as certain and sure, as that the corporally dead shall be raised out of their graves at the last day; which is an Article of our faith.

What else are we taught from hence?

That in all men naturally, there is no more strength to do a good work (no not to think a good thought) pleasing God, then there is force in a dead man to do any worldly work, John 15, 5. 2 Cor. 3, 4. 1. Cor. 2, 14. This confuteth the counsel of Trent, which teacheth, that we have power (if we will) to receive grace offered, to believe and repent when we are exhorted. Session 6. But this is false, because God must draw us to Christ, John 6, 44. also, work in us both the will and deed, Phil. 2, 13. and because of our will being dead, God is not only to help it, but to revive us by putting (as it were) a new soul of grace into us. This must stir us up to give the whole praise of our new birth to God, as Col. 1, 21. Ephe. 1. 1, 2, 3. Again, from hence we may learn, that we may not despair of the salvation of any, either of others or our own, how hopeless soever. For if God can revive the Jews, now sixeteene Ages rotten in the grave of sin, then how much more others also? see John 5, 25, 28.

What Use of this last point?

This must nourish a charitable opinion of the greatest sinners, and preserve men in hope of thenselves, so they do not defer, but betimes endeavor to turn from sin, and seek to God, who is rich in mercy and power: whose example should teach us not to be cruel and rigorous (as many Christians are,) being far unlike to God, who inclineth to pity, pardon, and to save even most for lorne offenders 〈◊〉 Whereas many (thorough hardheartednesse) be so implacable, as nothing will appease them; no 〈◊〉 and confession after crimes yea, sundry Parents be herein wodrthy to be blamed, that as some are too indulgent, so others too too severe, refusing to take to favor their relenting and repenting children. Oh, what would become of themselves, if God so deal with them. But there is much mercy with God, and plentiful compassions, so ought there also to be with men.

WHat do these words perform?

A proof of the former reason touching the universal restoring of the Jews unto grace, before the end of the world, where Paul meant both to comfort the Jews, and to warn the Gentiles that they do not proudly contenme the Jews. This proof is taken from force of the league, and promises made to Abraham, and to other antecessors of the Jews, who be beer compared unto the first fruits and root; and the Jews which came of these antecessors, unto the lump and branches. The proof stan death thus; The Jews are an holy nation by the promises made to their Fathers, therefore God will not cast them away 〈◊〉 but as the first fruits and root being holy, do make the lump and branches holy, so Abraham and the forefathers of the Jews, being holy by virtue of God's covenant to be their God, will cause holiness in God's good time to be derived to their posterity; for there is like condition of causes and effects, of root and branches.

Upon what parts doth this Text consist?

Upon two comparisons: the first whereof, is taken from the observation of the Mosaical Law, touching first fruits: the other, from natural experience of the root and the branches. It is the nature of the root to draw good sap out of the ground, and to disperse it into the stock and branches to make them fruitful. Therefore what the root is, such will be the branches; if the root be sappy, and full of good juice, it will cause good nourishment to the tree, and plentifulnes of good fruits.

What was the Law to be observed by the Jew touching first fruits?

This: of all the increase of the earth, God commanded the first fruits to be given him, as Num. 15, 20. Levite. 23, 10, 11. Also, when they made a mass of dowe, there was a part for God, whereof were sweet cakes or Shew-bread made to set before the Ark: & this done, the rest of their fruit and their bread was sanctified unto them, (that is) the use and eating of their fruit and bread became holy and wholesome.

For what causes did God ordain this Law of first fruits?

For sundry good purposes and causes. First, that by such a ceremony, the Jews might know and acknowledge that it is God to whom they owe thanks for all their fruits, as being his free gift; as worldly Princes will have their servants to pay some penny a year for some great Lordship bestowed on them, only to testify their dependence upon their Sovereign, and not to enrich themselves; so it it here. Secondly, by such Oblations the holy Ministry of Priests and Levites with their families were maintained: and there is such great, manifold, and necessary use of the Ministry of the word, as men are to uphold that, though unto their great cost, Gal. 6, 6. 1 Corin. 9, 5, 6, 7, 8, 9. Thirdly, in all their first fruits were represented Christ, the first borne of every creature, and the first fruits of them which tise again from the dead, whereby all the faithful are sanctified to an happy resurrection, 1 Cor. 15, 20. Lastly, the first fruits were a type & figure of the estate of the Jewish Church: wherein the Patriarchs, Abraham, Isaac, Jacob, and other godly Fathers, were like unto the first fruits, to convey the holiness of the covenant made with them, to the remainder of the Jews which came of them. And also in this respect they are resembled by a root, which imparteth all the sap it hath, to branches; so the godly Patriarchs impart the grace of God's covenant unto their of spring; where upon it is not to be doubted, but the Jews which lie now as men dead, abject, and without hope to see too, yet shall be received to be God's people, and revived; albeit they are as it may seem desperate, as men laid in the grave and buried.

Now that we have seen to what purpose Paul used these two metaphors and similitudes, pass forwards to the dectrines, and tell us what they be?

First, we learn that whensoever we reap the fruits of the earth, we ought to show thankfulness to God, by giving the first to him; that is, to our teachers, & to the poor in his name: for the equity of this law is perpetual, although the ceremony be ceased. Secondly, from hence we learn that the covenant-graces of the parents, belong to such children as are borne of them.

But how may this be, since the Patrierkes were holy, but many of the Jews were rebellious; and experience teacheth, that of the best Parents come the worse children? In one people some be called only, some be elect and believers also?

It is true, that the personal and inherent holiness of the Parents (to wit,) the godly habit of their minds, as faith & hope, do not pass from the parents into the children, as if virtuous and believing parents should always bring forth such children; for these qualities come not by generation, but by regeneration. 〈◊〉 many outward privileges and qualities do descend from Fathers to childrē, as free-men be get free-men, Jews beget Jews, Christians Christians, by the blessing of the covenant which is made both to parents and their Children.

But if we be all conceived in sin, howe doeth the holy root make the branches holy?

The Jews are spoken of as they come from Abraham, and not as they come from God: howsoever natural corruption be contradictory to the grace of regeneration, which doth qualify and take it away, yet it may well agree and stand with the grace of the covenant. For as one may be borne leprous, and yet be a free man, when the Parents be such: so one may be borne a sinner by Adam, and yet be borne a Christian and a member of the visible Church too, because he and his parents be within the covenant of grace; which covenant though it bring with it, forgiveness of that sin which we draw from our first father Adam, yet when it shall have force, we are ignorant. And Scripture doth not teach us, whether original sin is forgiven to the Infant in the womb, or at birth, or presently after, or at baptism, or afterward; for it is not given to all men at one time, as they teach which tie grace and forgiveness unto the Sacraments. But for that Infants belong to the covenant of mercy and forgiveness, we do verily believe that they are holy, and shall be pardoned, so many as are elected, howsoever they come sinners from Adam.

If only such branches be holy as come from an holy root, what is this unto us Gentiles, which are no branches of this root?

The Gentiles be branches grafted in, though not natural; therefore the blessing and virtue of the covenant reacheth unto us, though not by hereditary right, yet by free insition and planting in; which made the Apostle say of the Corinthians, that their children were holy, because themselves were holy: holy by a covenant-holiness, so as to be reckoned God's people, and to have the seal.

What profit are we to make of this doctrine to our selves?

First, it teacheth us what a great worthiness it is to descend from Christian parents, because to such, all the perogatives of the covenant, all the immunities and privileges of the Church belong unto them: even as the Children of the Jews had right by God's covenant unto circumcision and other sacraments, to the sacrifices and promises. Likewise now such as be borne of Christian parents, have title to baptism, the Lord's supper, to the word of law and Gospel, and all other privileges of the Church; which is a favor wherein in no wise do partake either Turks, Pagans, or Jews, as they stand at this present. And in this confidence it is that we offer our Children to be baptized, being branches of an holy root, by blessing of the Covenant. Secondly, this serves to confute the Anabaptists which deny unto Christian children the benefit of baptism, as if our condition were worse under the New Testament, then the Jews under the old, or as though the sign must be holden from them, to whom the covenant it self appertains. Thirdly, it affords matter of great comfort unto all such Christians as at any time shall be afflicted in mind for theirsinnes, to remember that they are under that covenant which promiseth remission of sins to parents and their children. With this very argument did Peter cheare the hearts of the Jews when they were pricked with sorrow, for the killing of the Lord of glory. Acts 2, 38, 39.

Fourthly, it confirmeth our faith and persuasion touching this main mystery and truth of the restoring of the Jews, in as much as they springing from Abraham and Jacob, as from an holy root, and from the other Patriarchs, as first fruits sanctified to God; it is therefore without all doubt, and a thing of certainty, that the blessing and perogatives of the Covenant made with the parents, shall flow and break forth at last to the making of very many of them true members of the invisible Church, as now it causeth all our children to become members of the outward visible Church; for whō is God to be prayed, that they may not only assent firmly unto and lay hold upon the promises of eternal life by faith, but bring forth also the fruits of good works by love, without the which the parents piety will but little profit the children.

HOw doth the Apostle Paul proceed?

He bringeth forth a third argument to dehort the believing Gentile from despising and reproaching the rejected and unbelieving Jew. He had first said that their casting off was to the great commodity of the Gentiles, namely the vocation of them to God by the Gospel. Secondly, he gave hope to the Jew of their repairing, because they were an holy people, and separated from all other Nations, by the promises and covenant of life which was given them. Now thirdly hereasoneth from the condition of the Gentiles, both that which is past (they were a wild Olive,) and that which is present, (they were grafted into the true Olive,) whereupon dependeth a double grace; one, that the Gentiles are made partakers of the root of the Olive: and secondly, that they do enjoy the fatness that cometh of the root, that is, they have communion with Christ, the Church and the Gospel. The sum of the argument is thus much: Ye Gentiles being once like a wild Olive, are now planted into the true Olive; therefore do not proudly boast yourselves with the reproach of the Jews. This argument is wholly contained in the text, and hath two parts both expressed. One is the antecedent part in verse 17. The other is the consequent, in verse 18. which is enforced by a new reasō drawn from that which is absurd or dishonest, because we Gentiles bare not the Jews, but their root doth bear and sustain us; now it were an unthankful and dishonest part to disdain that which doth support us.

But how is this Scripture knit and coupled to the former?

By a prolepsis or preoccupation, thus: The Gentiles might say, What did it profit the Jews to come of an holy root, seeing they are cut off from the stock of the holy Patriarchs? To which Paul answereth, What though they were once holy branches, and now indeed broke off? yet not all but some only; whereas you Gentiles were a long time unholy, a wild Olive, strangers from God, and now of free favor are grafted into their place; therefore be not proud, but modest and humble.

What is meant by [broken branches?]

The Israelites which were like unto branches broken off from a tree, and are good for nothing but to perish and wither: So the Jews were cast out from grace and salvation as rotten branches.

Why doth he say [some] and not many or all, seeing the greatest number of Jews were refused in Paul's time?

Paul speaks not of one age of them, but of the whole nation in all ages, ever since they were separated in Abraham to be God's own peculiar people, and so from thence to the end of the world: and then who perceiveth not that the Apostle might well say [some] seeing so very great a part were saved? for there were many Patriarchs, Kings, Prophets, Priests, and innumerable private men and women, all dear to God, and we read of five thousand converted at the beginning of the Gospel by Peter and other Apostles, Acts 2, and 4. And towards the consummation of the world, in great heaps they shall be drawn to Christ: So as Paul did well to say, a certain number only were broken off.

But if many of the branches be broken off, it may seem the elect may perish, for what are the branches but God's own elected people?

It is impossible that the elect should perish, Christ hath said it, Mat. 24. 24. For the gifts of election, faith, and justification, &c. are without repentance, such as God never changeth and taketh away; but if the elect perish, thē must God change, Rom. 11, 29. Paul therefore speaketh not here of right and true branches, such as elect and faith full persons be, which cannot be cut off; but of counterfeit seeming branches, who be such in their own opinion, and in the account of the Church, but not being indeed elected and called to Christ; and these may and do fall away. The ground and proof of this difference we have in John 15, 2, 3, 4. also Rom. 9, 7. where is a plain odds between the children of Abraham: and Rom. 2. 31. where is mention made of Jews inward and Jews outward, in the Spirit and in the letter. And 1. John 2, 19. it is said that some were of us, and some were among us; the former remained in the Church, the other did not, but plaide Apostates and reuolcers, running to the enemies campe.

These knots being loosed, show us the instructions we have from these first words.

The doctrines from them be two; first, the promise of grace and salvation is not fixed or tied to fleshly generation: the reason is, because grace cometh by regeneration at the pleasure of God, and not by generation at the will of man, John, 1. 12. 13. Godly parents do convey their corrupt seed to their children, but not their sanctifying Spirit: else all that descend of faithful parents should be saved, which is not so, as in Ishmael, Esau, Cayne, Absalom, &c.

What profit is to be made of this doctrine?

It warneth all children which come of godly parents, to strive to be like them in faith and virtue; as Christ exhorteth the Jews, John 8, 39. to do the works of Abraham; and Paul, Rom. 4. 12. to tread in the steppes of his faith: otherwise the piety of progenitors will not help: for, not springing from good parents, but being like them makes us happy; the Jews were of Abraham, and yet were broken off.

What is the second doctrine?

This breaking the branches teacheth us, that it is not enough to profess God, for so did these Jews; nor to know him and have the Sacrtments, for so had they; but to labor to be well grounded and rooted in Christ by a lively faith working by love. For all they that be not thus, seem they never so holy and glorious, may & shall fall & be broken off, either at death, or when the winds of temptation blow, Math. 7, 25.

What use of this instruction?

It serves to reprove such as rest in external things, never trying themselves: their end is to be deceived at last; as they which trust in a cracked Title, or lean on a broken staff.

What is meant by the wild Olive tree?

The wild Olive is put for a branch or grift: for whole trees use not to be grafted, but branches; & these branches of the wild Olive signify all the Gentiles which served Idolles for the living God; because they were as the wild Olives, namely herein, that as the wild Olive, though it have the form and shape of a true Olive, yet lacks the generous and fruitful juice of a true Olive, and therefore yields no pleasant fruit: so the Gentiles being without the faith and profession of Christ, and true piety, had shadows of many Virtues, and shows of goodness, yet indeed were very unclean and accursed, as Ephesians 2, 1, 12. and 4, 17; 18, 19.

What do we learn from hence?

The miserable condition of us all without Christ, that howsoever we may be commended for very honest men, and have some appearance of the Image of God, & some show of faith and godliness, yet before our incorporation into Christ, we lack his Spirit utterly, & bring forth fruit which is bitter, even fruit to death, such as be reckoned up, Gal. 5, 19, 20, 21. The Reason is, because all is sin and death, which is estranged from Christ.

What profit is to be made by the knowledge and meditation of this condition?

It serveth to instruct and stir us up unto modesty and humility, unto which end it is here presented to the Gentiles, even to suppress their pride and arrogancy. Also it provoketh us to thankfulness for the benefit of deliverance from it, when it is compared with the contrary condition wherein men did lie before such deliverance, as Eph. 2, 4, 5. And the benefit when it is perceived in the worthiness of it (which without such comparison cannot be) causeth an higher esteem and sweeter sense of it; and that kindleth the more love towards the giver God, & more rejoicing in his bounty, whence floweth all Christian and true gratitude.

What other matter do ye observe here?

The difference which is between natural and spiritual grafting. For in natural grafting a good and sweet science or branch, is grifted to a sower crabbed stock, by slitting and pricking the same: the bad sap whereof, is changed into the good juice of the good branch: but in the spiritual in grafting it is quite contrary; for then wild branches (which are wicked unnatural men) are grafted & joined to the good and noble stock Christ, by whose spirit and grace, they are altered and made new creatures like himself, Ephe. 4, 24. otherwise both kinds of planting agree in this; that they make the branch and stock to be one.

What is this root into which they were grafted?

It is Abraham, in regard of the covenant made with him, and as he was joined to Christ. And to be grafted into this root, is to become one people of God with the Jews, growing up into one church with them, as if they had been derived from Abraham by carnal generation, and so to be made members and partes of the body of Christ, which is the fellowship of all faithful people.

What is meant by Olive?

The Church of the Jews, whereof Abraham was the root and father: so called for resemblance sake unto an Olive. Which Metaphor, we find in Ier. 11, 16. and Psal. 52, 8. and Judges 9, 9. And it is like those other Metaphors of a Vine, John 15, 1. and of a Fig tree: all which fitly represent the estate of the true Church of God, in respect of the conjunction which is between the root and the stock; and in regard of their great fruitfulness, and sweet pleasantness.

What is meant by the fatness of the Olive?

The Doctrine of the Gospel, all the benefits of Christ, all the graces of the Spirit, with the privileges of the Church, called in the Psalm, the marrow and fatness of God's house, Psal. 63, 3.

What learn we hence?

That we bring no merits to our own justification, no more then a branch can help to graft itself, or a man to beget himself. Secondly, it is a great excellency to be a true member of God's Church: for such be united with Christ, as the branch & the olive be. Thirdly, that they which are such, ought to abound in all the fruits of the Spirit, mentioned Gal. 5, 22, 23. Fourthly, the Jews before Christ, and the Gentiles which now do believe in Christ, have the same root, the same Spirit, & faith, the same Church and Sacraments, with some difference in outward signs and rites: Contrary to their wicked Doctrine, who teach, that the Jews had but the figures only of that, whereof we have the truth and substance; a Popish fantastical conceit, crossed by many hundred places of Scriptures.

WHat is the drift of this Text?

The same which was of the former, even to exhort the Gentiles unto modesty, and to suppress their pride, least they insult over the Jews, as over broken branches.

What he the parts of this Text?

Two: First, the consequent or latter part of the former reason, taken from the condition of the Gentiles. Secondly, a new reason drawn from that which is absurd and dishonest [ but if thou boast. ]

Return to the interpretation of the words, and tell us what is signified by [boasting?]

To strout or to stretch out the neck, which is proper to all proud persons to look high and lift up their necks: the meaning is, they should not proudly contemn or reproach the outcast Jews, rejoicing in their sins and miseries.

What is meant by [thyself?]

It is an Apostrophe or turning of his speech unto the Gentiles, whom he speaks unto in the singular number, as if they were but one man.

What are we to learn from these first words [boast not?]

That it is not lawful for Christians to rejoice for the sins and calamities of others, and to reproach them being fallen. The reasons hereof be, first, it is a thing displeasing to God, which hath forbid us to joy in other men's evils. Secondly, it is contrary to the example of Christ, who wept over Jerusalem, and prayed for his 〈◊〉 , Luke 19, 41. and 23, 34. and of the godly, who lament the sins and harms of others, as Job 31, 29. and Paul, Phil. 3, 18. Thirdly, it is against charity, which is pitiful and rejoiceth not in iniquity, 1, Cor. 13. 6. Fourthly, it is against common experience, which telleth us that the evil which happeneth to one, may, and oftentimes doth happen to another. Therefore we should in much meekness pity others, considering our selves, Galat. 6, 1. A certain godly person hearing his Christian brother had committed adultery, mourned, and said, He fell today, I may fall tomorrow. Lastly, it is against piety to rejoice for any man's fin, seeing it kills the soul of thy brother, which caused Christ to shed his blood, and grieveth the holy Spirit of God, also breedeth scandal in the Church, bringeth plagues upon whole nations and Churches. What a wickedness were it to take delight & insult for that which causeth such things.

What profit are we to make of this first instruction?

It reproveth such as are glad, because they see others offend, and take hurt by sin, making it their sport and table talk, to prattle of other men's faults and losses, either speaking of it without all grief for their brethren, and fearc for themselves, or glorying in their fall, and boasting proudly against thē; which men, do show hereby, that not only all Christianity is quenched in thē, but are without any drop of humanity, by which one man should relieve another, even because he is a man. Many heathen which with grief have felt the evils of other men, as Acts 28, 2, 10. shall condemn such Christians which scornfully look upon, and speak of their neighbors evils.

What may we learn from this, 〈◊〉 Paul speaking to many, yet useth the singular number (thyself?)

It may teach us two things: First, that it is the office of the Minister particularly to apply the word to everyone, because things generally spoken may instruct, but doth not so much affect and move, as when it is fitted to every person, like a plaster laid to the sore, or a portion of meat meet for him that eateth it. Secondly, we learn that when the word of God is preached, everyone ought to attend and think all that is spoken is spoken to himself; for while we post it off to others, it makes the word of God unfruitful to us. Godly, David went into the Temple to hear what God would say unto himself. Psa. 85, 8. Acts 10, 33. The word is compared to medicines, meat, wine, &c. which will not at all profit us except they be of everyone received.

Proceede to the second part, and show us what is meant by the [root] and kow the root bears the Gentiles?

By the root is meant Abraham the father of the faithful, who is said to bear the Gentiles, because their salvation depends upon the covenant which was made with Abraham and his seed. The sum is, that salvation came from the Jews to the Gentiles, who conferred no dignity at all upon the Jews, but received all from them. Therefore it were very absurd and dishonest to boast against the Jews, which were to insult against Abraham the father and root of the Jews; for in despising that by which a thing stands, that thing must needs fall, and it is very wicked unthankfulness to insult over them, from whom we take so much good.

What is our doctrine from these words?

That it is a very unreasonable thing for Christians to deride the Jews; for that is even as ridiculous as if an house should boast against the walls that bear it up, or the walls against the foundation which vpholdes them, or as a man's head or arms against the legs which carry them, or the coach against the wheel that supports it. Secondly, we learn that unthankfulness against Benefactours, is a very uncomely and filthy thing. The reasons heercof be, first we cannot abuse and scorn thē by whom God hath done us good, but that we must needs scorn and deride God himself. Secondly, it is a blockish thing not to acknowledge them from whom we take good, and a wicked thing to requite them evil for good. Thirdly, it is a dangerous thing so to doc, for God hath threatened that evil shall never depart from the house of such. God will certainly plague unthankful persons, as he did the Jews for their ungrateful doings to the house of Gideon, and towards the Prophets, Christ and the Apostles; and Pharaoh for forgetting Joseph's kindness. Lastly, it makes men worse then beasts, for the Stork will nourish her Damme, and the Dog will fight for his master which feeds him.

What use is to be made of this point?

First, it reproveth such as either forget their Benefactours, or foreslow to render due and meet recompense, if they may and be able. Secondly, it exhorts all Christians to be careful, thankfully to repay good for good: such as be otherwise affected, it makes them worthy to loose all the good they have, But on the contrary, God is well pleased with grateful persous, and doth ever bless them; whereof we have an notable example in Joseph, whose thankfulness to his parents God much allowed and prospered; as he did also the Israelites for using kindly the posterity of Jethro, who met them as they came out of the wilderness: the like was done to Rahab, who entertained the Spyes: also in Dau d for the kindness to Jonathan, & Paul to Onesiphorus, &c. Wherefore as we desire it should go well with us, let us remember and consider them, by whom God hath at any time shown any mercy either on our souls or bodies, name or goods; for he can never be truly thankful to God who is unthankful to the means by whom God doth him good.

WHat doth this text contain?

Two things: First, an objection on the behalf of the Gentiles, why they ought to boast, verse 19. Secondly, the answer of the Apostle thereunto, verse 20.

What do the Gentiles object and allege for themselves?

That they might boast and rejoice against the Jew, because they were more worthy then they; for, for their sakes (that they might be called to be God's people) the Jews were broken off and destroyed: as if they should say, The Jews are broken off and cast out for my sake, they give place unto me; but the less worthy do give place to the more worthy: therefore I excel them and may glory against them, for he is of more worthiness for whose sake a thing is done, then is that which is done for his sake.

What doth this objection teach us?

This lesson, that human reason is exceeding proane to pride and arrogancy; which appeareth hereby, that not only no argument can be so sound and strong as to cal it back frompride unto modesty, but it will rather take occasion to strengthen it self in arogancy, by that which is brought in to humble and take it down. This happened here unto Paul the Apostle, using this firm reason, to prove the Gentiles ought not to be proud, for that they had been once as a wild olive, strangers from Christ, but were now planted into the true olive, and become God's people instead of the Jews.

This reason doeth but the more lift up the Gentiles in pride, who attribute it to their own worthiness, that the Jews were rejected and they received. This shows the wicked pride of man, (to wit) how hard it is to reclaim it and bring it unto humility: for as other sinners have their defense, the covetous pretend thrift, care of wife and children; the drunkard good fellowship, the wanton youthfulness, the revenger injuries of others provoking; so the proud person pleads his own excellent parts and worthiness. And hence it cometh to pass, that few proud wits are reformed and cured, because they are drunken with opinion of their own worth and goodness; which must be denied and renounced, ere they be pleasing to God, who loves the humble.

What other things do ye observe in the words of the objection?

The great difference which is between worldly grafting, and that which is spiritual, whereof Paul now speaketh: they are both like in this, that there is in both an uniting and conjunction, between the stock and that which is grafted into it, they become one and have a communion, the root and branches. Christ and his Church be most nearly conjoined, so as the Church hath the appellation and name of Christ put upon it for his union sake, see 1. Cor. 12. 12. howbeit these two kinds of grafting do disagree in these two things. First, in the manner of grafting, a good science and graft is taken and set in a wild and barren stock, as a pipping or pearemaine, on a crab-tree: but in the spiritual it is clean contrary; for there branches of the wild olive (as the Gentiles were,) are taken and grafted into the true tree, the body of the Church and society of the godly, this is good: but the grafts are unfruitful, barren, and wild olive trees, (that is) wicked and unclean men: and indeed it cannot be otherwise, for whosoever is found without Christ and his Church, (his body) he can be no other but ungodly & accursed. Secondly, in natural grafting the branch communicates sap to the tree, that by the fat and fruitful sap of the good graft, the barrenness and wildnes of the tree might be amended: but in the spiritual planting, the branch and graft give not, but receive juice from the tree. So elect sinners by the grace of Christ to whom they are grafted, be changed to be like to himself, holy and righteous as he is: and this to be the end of their incorporation into Christ, namely, to be converted and bear his Image, is proved by