p. 258 Not to feare though meanes seeme contrarie p. 358 Shew our love to Christ to his members p. 53 Election is of mercie p. 62 God saveth man of free mercie p. 126 Mercie of God sâ—staining men even when they sin p. 160 All our good is of Gods mercie p. 314 Against the abuse of Gods mercie p. 3â—9 The greatnesse of Gods mercie p. 352 Where Gods mercie most aboundeth hee punisheth sinne p â—69 Many now in state of sinne shall finde mercie p. 435 The elect onely shall have mercie p. 440 Wee should disclaime our workes in respect of merit p. 52 Man ready to ascribe the good things hee hath to his merit p. 306 Eternall life not by merit p. 426 Love to Ministers a signe of election p. 35 Few love Ministers as they ought p. â—6 Ministers their dutie p. 91 Reverence and love to Ministers p. 97 Of the labour of Ministers p. 248 258 Complaint of the ill carriage of Ministers p. 252 Duty of people to Ministers p. 259 Multitude no roâ—e of the Church p. 101 The depth of Gods counsels should keepe in from murmuring p. 458 Reproofe of those that murmur against Gods works p. 464 Everie point of godlinesse a mysterie p. 366 Not to search too farre into hid mysteries p. 458 N. PApists brag only of the name of a Church p. 11 Nineveh the strength of it p. 12 Wee should most tender the salvation of those that are neare us p. 259 God will alter the course of nature for his childrens good p. 357 Iewes and Gentiles alike by nature p. 433 O. NEw obedience a signe of election p. 32 New obedience three conditions of it ibid. Assurance of glorie by obeying Gods call p. 73 Objections against the doctrine of election p. â—3 Oppose See Gospell God takes all opportunities to doe his children good p. 214 To imitate God in taking opportunities to doe good p. 215 Ordinances of God how to account of them p. 186 Wee should beware of those sinnes that wee see punisheth in others p. 342 How to keepe from censuring others p. 430 Ministers should chiefly intend the good of their owne people p. 247 Wicked men judge of their estate by outward things p. 9 Wicked men excell others in outward things p. 10 Not to judge our selves by outward things p. 13 Outward profession not to be rested in p. 113 Outward privileges exempt not from punishment p. 332 See Election P. PArentage neither furthereth nor hinders salvation p. 40 439 Meannesse of Parentage no prejudice p. 42 Paul his description of himselfe p. 18 Promises of God how made to men in particular p. 23 Good men defend Gods people from persecution p. 87 Who the wicked persecute most p. 93 New obedience perpetuall p. 32 Comfort to those that live in evill places p. 20 Everie sinne hath its plea. p. 296 Gods pleasure the impulsive cause of election p. 56 Power abused God takes away p. 194 Power of God absolute p. 407 Possesse See Satan Predestination what p. 49 Predestination and providence distinguished p. 50 Predestination defined ib. Predestination abused to sinne p. 53 Predestination the order of it p. 54 Predestination the parts of it p. 55 Predestination three effects of it p. 71 Predestination the impulsive cause of it p. 130 Prayer an effect of the Spirit p. 27 Example of Saints oft in prayer ibid. Three things make God not to heare prayer p. 106 See Weapons Forgetfulnesse the cause of pride p. 280 Pride how to abate it p. 281 Three things to keepe men from pride of gifts p. 291 Three reasons to keepe from pride p. 305 None should bee proud of that he enjoyes p. 366 Wicked men presume upon outward privileges p. 9 Not to be â—ortent with outward privileges p. 11 Sin will ruine a people notwithstanding all privileges p â—6 Privileges spirituall all by Christ p. 52 The Gentiles have the Iewes privileges p. 287 Sinne will bring downe these that have the greatest privileges p. 301 See Anger Outward Profession See Outward A miserie to heare and not profit p. 170 Meanes contemned profit not p. 175 What makes men so little profit p. 263 Promises of God assure us of salvation p. 22 Promises to the Iewes belong to us p. 275 What over God hath promised shall come to passe p. 401 See Particular When the Prophets are made away people fall from God p. 95 Good people feare the losse of their Prophets p. 243 Prudence in Ministers in denouncing judgements p. 200 Punishment three things in it p. 152 God punisheth men in their best things p. 184 Foure good effects God brings out of punishment p. 210 Like sinne brings like punishments p. 33 Punishments accompanie sinne p. 388 See Sin Outward Mercie Q. QVestions curious unnecessarie p. 466 R. MYsteries of salvation above reason p. 457 God receives great sinners p. 351 Christ reconciles man to God p. 398 The manner of Christs reconciling in five things ibid. Rejection of God twofold p. 47 Rejoycing of wicked men vaine p. â—9 Rejoycing in Gods promises p. 403 What causeth God to remove the Gospell 216 In great revolts God preserves some p. 372 The reward of holinesse 43 Reprobation what p. 56 Reprobation the causes of it p 64 67 Reprobation double p. 68 Reprobation two acts in it p. 69 Reprobation three questions concerning it ibid. The knowledge of God true riches p. 231 461 Motives to labour for the riches of the word p. 235 No man can attaine life by his owne righteousnesse p. 135 Three things in Christs righteousnesse ibid. Bellarmines objections against imputation of Christs righteousnesse p. 136 Imputation of Christs righteousnesse reconciles us p. 99 God rules all p. 92 S. THose in Christs keeping are safe p. 15 Those of all Nations that repent shall be saved p. 19 Those that doe good workes shall be saved p. 74 Three things in those that shall be saved p. 121 All men shall not be saved p. 134 Salvation offered by the Gospell p. 218 Ministers should aime at the salvation of their people p. 252 Salvation of whom to seeke it p. 400 None can satisfie for his sinnes p. 392 Popish satisfaction vaine ibid. Satans stratagems cannot cut off the elect p. 15 Satan how he holds wicked men p 45 Satan hardens the heart p. 147 186 Exhortation to read Scriptures p. 82 See Wise A judgement to have eyes and not see p. 167 Seeking two things in it p. 137 Seeking God five things in it p. 138 We must not search into secrets p. 459 Servitude under sin p. 386 A man should find the cause of judgements in himselfe p. 313 God made all things for himselfe p. 473 Sin cannot cut off the elect p. 15 Sin not the impulsive cause of reprobation p. 64 Reasons why God reprobates not for sin p. 65 The best workes of wicked men sin p. 74 Sin how God workes in it p. 152 Three things God doth concerning sin p. 158 God punisheth one sin with another p. 162 367 Foure good effects God brings out of sin p. 210 Sin the cause of peoples ruine p. 334 Sin how displeasing to God p. 337 Sin how God sits punishments to it p. 341 Sin the nature of it p. 395 Sin Christ weakneth it iâ— us p. 399 Sin two things in it p. 406 Sin what ever a carnall man doth p. 416 Sinne makes good things snares p. 180 Subjection See Bowing T. TO labour for tender hearts p. 143 Thanke God for preservation from idolatry p. 109 112 When Ministers must preach threatnings 349 Threatnings of God true p. 404 New obedience totall p. 32 Troubles to bee expected p. 95 Truth how the wicked dispute against it p. 99 God receives all that turne to him p. 173 God doth great things in short time p. 469 V. MAlice of wicked men against the Church vaine p. 119 Gods Church scarce visible sometimes p. 100 God hath alway a Church though not visible p 113 Heaven must be gotten by violence p. 397 Vocation an effect of election p. 72 God unchangeable p. 14 Comfort from Gods unchangeablenesse p. 93 To take heed of unthankfulnesse p. 160 How to bee ashamed of unthankfulnesse p. 225 Unbeleefe See Infidelitie Universall grace confuted p. 443 Universall grace an absurd doctrine p. 450 W. MInisters must give warnings of judgement p. 350 Weapons of the Church is prayer p. 89 Wicked men wearie of good things p. 28 Scriptures able to make wise p. 79 God most wise p. 464 The Iewes at their conversion shall be endowed with wisdome p. 239 Religion should have no winter p. 33 Will of God the impulsive cause of reprobation p. 69 Workes a fruit of election p. â—â— 74 Motives to good workes p. 7â— God in election had no respect to good workes p. 129. 307 Good workes justifie not p. 130 4â—9 Workes of God how to bee affected with them 456 Obedience must be grounded on the Word p. 34 Word abused to maintaine sinne p. 205 Counsel of God must not be searched beyond the Word p. 462 To bee weaned from the world a signe of election p. 27 Iewes called toward the end of the world p. 218 Wicked m n overthrow the meanes of Gods worship p. 98 God wil avenge the wrongs of his p. 195 FINIS
light and salvation whom should I feare the Lord is the strength of my life of whom should I be afraid The Vse of the third That if God be true Vse 3 and the same for ever and that no word of his shall faile this is the infinite consolation of Gods children Is he still the same then remember how God hath used his power for the deliverance his wisdome for the instruction his mercie for the comfort of his servants hee will doe the same for us 2. It brings infinite feare and terrour to the wicked Is God unchangeable then looke to it for hee will surely execute his threatnings if you prevent them not by unfained repentance So I come to the words of the complaint They have killed The branches of Eâ—â—as complaint c. The branches of the complaint are three 1. That they had slaine his servants the Prophets 2. They had digged downe his Altars 3. They sought his life I begin with the first The Prophets were men of speciall use place service neere unto God the guides and teachers of the people and the furie of Ahab and Iezabel were directly bent against them In time of trouble and persecution Doct. the wicked persecute none so much as the best and neerest unto God This Christ himselfe fore-told the Iewes I shall send unto you Prophets Wise-men and Scribes but you will kill them and crucifie them and scourge them and persecute them from Citie to Citie Matt. 23.34 When the Church endured persecution under Herod who was also called Agrippa nephew unto Herod the Great hee bent himselfe against the brother of Iohn and killed him with the sword and when he saw that this pleased the Iewes he proceeded against Peter also Acts 12.2 3. that the holy men of God may take up that complaint of Hypemnestra in the Poet when shee was cast into prison because shee would not slay her husband as her other sisters had done Clausa domo teneor Ovid. Epist gravibusque coercita vinclis Est mihi supplicii causa fuisse pium Sometimes they are vexed by seeing the ungodly deeds of the wicked Carda piè viventium perditu suu morrbies crâ—ciant August de Civit. Dei lib. 18. cap. 51. Malè vivens ctsi non faciat consentientem tamen crâ—ciai sentientem Arsâ—lm in 2 Tim. 3. as Augnstine They doe by their naughtie manners vex the soules of the godly And the Sodomites vexed the soule of Lot 2 Pet. 2.8 And The wicked although hee cannot make him consent unto yet vexeth him seeing and perceiving his wickednesse as Anselmus But alwayes they bend their bowes against the best If Herod behead but one it shall be Iohn if Ahab put but one in prison it shall be Micah if Ieroboam banish but one it shall be Amos there is nothing that stopt the mouths of the Iewes but the delivering up of Iesus wicked Barabas shall escape but Christ shall not as the King of Aram did with Israel 1 King 22.31 See above in Matth. 4.1 If there be a Moses like to deliver Israel hee must bee banisht Exod. 2.15 If a Nehemiah then Sanballat Tobias the Arabians will fight against him Nehem. 4.7 If Zerubbabel c. The Vse is To teach us that if ever we begin to bee good wee looke for trouble Vse and arme our selves against it as it was with Israel while they lived in Aegypt they did eat onions and garlicke they had peace and rest but so soone as ever they turned their backs on Aegypt and set their faces toward Canaan then were charriots provided and horses saddled and men of warre sent after them to pursue them While Paul breathed nothing but threatnings studied nothing but to sucke the bloud of the Disciples practised nothing but crueltie aimed at nothing but the ruine of all the Churches wee read of no enemie that opposed him but when he was once wrapt up in a heavenly vision baptized into the name of Christ and preached in the Synagogues then did the Devill raise armes against him and suborne desperate Iewes to murther him Acts 9.24 It fares with good men as it doth with the silly bird that is taken in the snare so long as shee is still she feeles no hurt suspects no danger but when she prepareth to flee away then she feeleth her selfe intangled c. Againe observe that when they meane to beat all profession of God to the ground and to bring all the people to worship Baal they lay sore to the Prophets and in the first place dispatch them from whence it followes That if the Prophets were once made out of the way the people would quickly fall from God Doct. What would men doe if there were no Prophet to admonish them when they fall from God to idolatrie if they refuse to heare the Prophets when they have them In 2 Chron. 24.18 19. they left the house of the Lord God of their fathers and served Idols in groves yet God sent Prophets to bring them againe to the Lord but they would not heare The Prophets are such as Elisha called Elias 2 King 2.12 My father my father the chariots of Israel and the horse-men of the same Father to signifie the love and good will of Prophets to the people and the chariots and horsemen that is by a metaphor the power and strength of Israel saith Iunius the Prophets they are the Seers 1 Sam. 9.9 He is now called a Prophet that was in old time called a Seer and if the Seers were once out of the way into what error would not the blinde multitude suddenly fall and the point will bee cleare if wee consider the Prophets dutie which if undone the people must needs fall First he reproves them for sin as Moses did Aaron and the people for making the golden Calfe and had there beene no Prophet to reprove they would have gone on in their idolatrie Exod. 32.21 Secondly to denounce judgement upon Idolaters to keepe the people from that sinne So Elias for idolatrie erected by Ahab proclaimeth a famire and want of raine for three yeares and six moneths 1 King 17.1 Thirdly they be messengers to acquaint the people with the will of God as Iethro wisht Moses in another case Admonish them of the ordinances and lawes and shew them the way wherein they must walke and the worke they must doe Exod. 18.20 Now if the Prophets be taken away which should admonish if the Prophets bee made away which must threaten sinners if there be no Prophets to lead them or speake to the people from God how should they chuse but fall to everie sinne against God And therefore when wicked men would mislead the people into a wrong path they take a ready course to put out their eyes and take away the Seers which are the Prophets Therefore it is that they contend especially with the Prophets that they may all lament with Ieremie Woe is mee that I am a contentious man that strive with the whole
the faith Cum plangentibus plango cum singulis pectus meum copulo Cypr. de Lapsis Sect. 3. 1 Thess 3.8 I mourne with them that mourne I joyne mine affection with all saith Cyprian They also must rejoyce at his well-doing plucke their eyes to give him thinke his verie feet beautifull Rom. 10.15 What member will not rejoyce at the well-fare of the eye that guides it What sheepe will not rejoyce at the well-fare of the Shepherd that feeds it What childe will not rejoyce at the well-fare of the father that begot it of the mother that bare it that toyles and labours to bring it up But I come to his affectionate desire to them That they should not bee ignorant Doct. One maine care of a good Minister is the expelling of ignorance out of their peoples hearts For the enforcing of this point marke 1. The ill fruits of this sinne 2. The punishments for it And both of these should improve the Ministers care in redressing it The second Conclusion is positive That the chiefest care of a Preacher of the Gospell should be to instruct his people so that their soules may bee saved as vers 14. I come to the third the depth and profoundnesse of this matter a mysterie A mysterie This word imports a thing unto men unknowen or of men not sufficiently understood The first Conclusion is The depth and weightinesse of points delivered Doct. should command devout attention in them that heare So David being to teach the whole dutie of man the feare of the Lord bids them come hearken Psal 34.11 So Salomon I will speake of excellent things my lips shall teach things that bee right therefore hearken and give eare Prov. 8.6 Therefore when God spake to his people of the extirpation of idolatrie and they gave no heed the Lord growes angrie to punish them Psalm 81.11 My people would not hearken therefore I gave them over It is verie memorable that is reported of Constantine the Great by Eusebius who being requested by Divines that disputed before him that after long standing he would sit down take his case answered Nesas est habitis disputationibus de Deo c. Euseb de vita Constant lib. 4. c. 33. It is an impious thing saith he to heare negligently disputations concerning God And it is written for the commendation of Mary that when Christ spake of doing his Fathers businesse she pondered them laid them up inher heart Luk. 2.51 When the matter is deepe and excellent then must the attention be devout and deepe When Moses his doctrine drops as the raine and his speech distils as the deaw and as showres on the herbs then must both heaven and earth give eare and hearken Deut. 32.1 2. The Vse is Vse to teach you with what devotion you ought to appeare before the Lord to heare the mysteries of godlinesse for everie point of godlinesse is a mysterie as the Apostle speakes 1 Tim. 3.16 But my purpose is not to discourse of this mysterie untill I come to the parts of it onely thus much I pray you remember out of Calvin That if any man wonder why God will call this people or why he will not call them all or why hee will call them no sooner Of him remember it is a mysterie which no man can evidently demonstrate untill the effect and event doe make it plaine onely a word of the use of this mysterie and then I come to handle the parts of it Lest you should be wise in your owne conceits I passe the common note That the more ignorant men are the more proud they are of their knowledge for knowing but little when they have that little portion they thinke they have all The note that I would commend is this God would have no man proud of any thing which he enjoyes Doct. Therefore hee reproves the Pharisie that in comparison of himselfe despised others Luk. 18. Therefore is that sharpe reproofe of the Corinthians You despise the Church of God and shame them that have not Doe I praise you in this no I praise you not 1 Cor. 11.22 And so I come to the three branches of this mysterie whereof the first is viz. That obstinacie in part is come to Israel Wherein note first the judgement what it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstinacie 2. Vpon whom it is Israel 3. The extent of it in respect of the parties it is not upon everie particular but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part I begin with the first The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is concretio in callum a growing together into an hard thicke skin In this observe First the author whence this hardnesse came that you may see at vers 8. God hath c. Secondly why God sent it to punish them for precedent sinnes From the author the conclusion may bee this Hardnesse of heart is justly brought upon man by God as vers 8. I come to the second God punisheth them with this sinne for the committing of other former sinnes Doct. So did he with the Gentiles Rom. 1. They turned the glorie of the incorruptible God into an image made like a corruptible man c. vers 23. Therefore God gave them up to uncleannesse vers 24. They turned the truth of God into a lye vers 25. Therefore God gave them up to vile affections vers 26. They regarded not to know God therefore God delivered them up to a reprobate minde vers 28. The same you may see in 2 Thess 2.10 11. Because they beleeved not the truth therefore God gave them over to beleeve lies And as hee proceeded with these Gentiles so hee doth with the Iewes My people would not hearken Israel would not obey therefore I gave them over Psal 81.12 An example of this you have in David hee commits adulterie and murther and God suffers first one of his children to lye with another and then one to murther another 2 Sam. 13. Lot is drunken and God suffers him to commit incest after it Gen. 19.32 So true is that of Salomon Prov. 22.14 The mouth of strange women is a deepe pit See August De natura grat contra Pelagian cap 22. hee that is abhorred of the Lord shall fall therein This may teach us to expel vice it is as a threefold cord Vse to keepe us from giving way and passage to any one sinne lest it be but the opening to let armies of them in upon us to keepe from that flowing sinne of drunkennesse lest that bring adulterie as Prov. 23.33 a Nunquam vidi ebrium castii Hier. in Tit. 1. I never saw a drunken man a chaste man saith Hierom. b Quem non vicoat Sodoma vicerunt vina Whom Sodome had not overcome wines overcame speaking of Lot c Et ad unius horae ebrietatem undavit eafoenora quae per annos sexcentos sibrietate contexerat Hier. ad Occan. Epist 83. And in one houres
other moving per seipsum nullo adjuvante through him none helping propter seipsum nullo communicante for him none other partaking of glorie with him The words doe containe two lessons The one determines whence we have our being and well being whence come mercies and judgements whence come life and death of him brough him for him The other to whom we must returne the sacrifice of thankes praise and glorie to him be glorie wee have our being from him we are blessed and preserved by and through him made created for him we must returne the praise and glorie to him I begin with the first clause Of him Rerum Antiq. lib. 1. cap. 1. Depraeparat Evaagel lib. 1. Lib. 1. de coelo Diodorus Siculus Eusebius recite the opinions of many Philosophers as Aristotle many others who thought the world to be eternall Others that it was made yet not of God but of concourse of small indivisible bodies This was the fancie of Democritus and Lucippus confuted by Tully De naetuâ—a Deorum lib. 2. Phys lib. 1. and by Aristotle Others have thought that the world was made by Angels as Simon Magus Capocrates and Cerinthus confuted by Augustine De hares cap. 1 7 8. Others that it was made by two Gods the one good the other evill So the Gnostickes the Marcionites and the Manichees as the same Angustine remembers Cap. 6 22 46. All consuted in the words of my Text Of him are all things Which is not to be limited to the first person in Trinitie for Opera Trinitatis ad extra suntindivisa Lomb. lib. 1. distinct 15 The externall workes of the Trinitie are undivided saith Lombard It was an old Cabalisticall note that everie letter in the word Bara should signifie one person in Trinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ben silius signifies the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ruach spiritus signifies the Holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Abba pater signifies the Father But I need not insist upon that consider but the time when and the meanes how it will bring you suddenly into a wonderfull admiration of Gods power and greatnesse and minister this point of learning to wit That God can bring to passe great matters in short time by small meanes Doct. He speakes but the word and they are made hee commands and they are created Psal 33.9 Nebuchadnezzar as Monarch of the world walkes in his palace boasts of his tower Is not this great Babel c. Dan. 4.27 But how quickly is hee stript of all deprived of his Kingdom driven from among men hath not a cottage to hide his head in nor a rag to cover his nakednesse heâ— is cast in a moment from the height of prosperitie to the depth of miserie Thus is hee punisht for his contempt of heaven and yet when he looks to heaven he is as quickly restored againe his beautie and fashion renewed his Kingdome restored here is a wonderfull change in short time and small meanes So did God deliver Israel out of Aegypt and Babylon I come a little neerer to the Apostles argument His purpose is to prove that God cannot bee beholding to us for wee are his workmanship Doct. have our being from him are made by him and if wee have any thing that he loves wee have it of him if wee doe any thing that hee accepts and likes we doe it by his hand and power all things are of him God is in nothing beholding to any creature but all creatures in heaven and in earth are beholding to him for whatsoever they have whatsoever they are Hee is not beholding to us for our holinesse and righteousnesse If thou bee righteous what givest thou to him or what receiveth he at thine hand Thy righteousnesse may profit a man but not God Iob 35.7 8. Wee cannot hurt him by our sinne nor helpe him by our holinesse in all that wee doe the Lord is not better but all the benefit comes upon us that doe the service In prayer the dew of heaven lights upon us in hearing the blessing fals upon us if we give to his poore he is not beholding for hee payes us double Prov. 19.17 If we comfort his Prophets he is not beholding for hee rewards us with a Prophets reward Matth. 10.41 If wee keepe his Sabbaths hee is not beholding to us the reward is greater than the obedience Isa 58.14 But all creatures are beholding unto him for their being For in him we live and move and have our being Acts 17.28 For their breeding For when father and mother forsake us the Lord takes us up Psal 27. It is hee that feeds and cloathes us Matth. 6. If wee have wealth wee are beholding to him for it Creariâ— sanaris salvaris quid horum tibi O home ex te Beware that thou say not in thine heart c. Deut. 8.16 17. as vers 29. I end with the words of Bernard Thou art created healed and saved what of these hast thou O man of thyselfe Learne here first how glorious is the Lord our God Vse who makes such glorious creatures as Angels and men Secondly how weake and fraile are all these creatures who have neither being nor well-being but from God Thirdly how poore our service is how meane and slender all our workes and doings are That though wee should spend all our dayes in the Temple with Hannah give our goods to the poore with Dorcas make restitution with Zacheus build a Temple with the Centurion give our bodies to bee burned for his sake yet we doe but our dutie and God is not beholding to us for it I come to the second Per seipsum Through him are all things Doct. none helping God is sufficient to preserve and keepe his people and to doe whatsoever he will without any helpe This the Prophet intimates Isa 45.23 I have sworne by my selfe that everie knee shall bow unto me noting both a soveraigntie to keepe the wicked in awe and a sufficiencie to maintaine uphold all that be his This David intimates Psal 99.1 The Lord is King though the whole earth be moved the Lord is King be the people never so unquiet noting first the securitie wherein Gods children are who are defended by his Scepter and the vanitie of all wicked attempts against those that are preserved by his power This is a point plainly delivered Let Kings band therefore their forces against the Lord and his Anoynted hee that dwelleth in heaven will but laugh them to scorne Psal 2 4. This is plainly confessed and proved Behold the God whom wee serve is able to deliver us out of thy hands and he will deliver us Dan. 3.17 Therefore is hee called God all-sufficient Genes 17.1 A God to whom nothing is hard Genes 18.14 A God Almightie Genes 43.14 Instance in the planting of his Church Hee will and can plant it where hee will in despite of opposition as at Thessalonica see the storie Act. 17.