THE worlds RESURRECTION, OR The general calling of the jews, A familiar Commentary upon the eleventh Chapter of Saint Paul to the romans, according to the sense of Scripture, and the consent of the most judicious interpreters, wherein above fifty notable questions are sound answered, and the particular doctrines, reasons and uses of every verse, are profitably and plainly delivered. By THOMAS DRAXE Minister of the word of God. AT LONDON Printed by G. Elder, for john Wright, and are to be sold at his shop near Christ Church gate. Anno. 1608. To the Right Honourable and most virtuous Lady, the Lady LUCY Countess of Bedford: grace and peace, with increase of all holiness and happiness. THe wisdom, power, and providence of God, as it doth (right Honourable) most eminently and admirably appear and shine forth in the frame, preservation and government of the universal world, and of all things therein contained: so in the mystery and matter of predestination, in the illumination and blinding, salvation and condemnation both of jews and Gentiles, it is most deep, yea & past man's founding out. For who can comprehend the depth of God's council, or render any particular reason of it? why God, who had amongst all the nations of the earth elected and selected the jews to be his only peculiar and beloved people, with whom he made such a singular covenant of mercy and salvation, to whom appertained the adoption, Rome 9 v. 4. & 5. the glory, the law, the service of God, of whom are the Fathers, and of whom (concerning the flesh) Christ came who is God blessed for evermore, should for so many hundred years, even from the Apostles preaching unto our days, generally cut and cast them off from being his people and Church? and by occasion of their unbelief and desertion, have in their room and stead, so generally in all countries and kingdoms of the world, adopted and substituted us Gentiles, Rom. 11.17. Deut. 32.21. Ephes. 2.12. who formerly were nothing but Wild Olives, no people, not beloved, strangers from the Covenants of promise, without Christ, without hope, without God in the world? The reason (I say) and moving cause of God's decree and council, is unsearchable and past finding out; yet if we duly examine and consider the event, and execution of it, we cannot but discern & acknowledge that God hath most justly revenged himself upon the jews & powered out his wrath upon them to the utmost. For before Christ his incarnation, they often misused, 1 Thess. 2. ver. 15▪ and 16. derided, persecuted, & slew God's prophets, & since they refused & murdered the Lord of glory, they forbade his Apostles to preach to us Gentiles, they persecuted and killed them, and from that time to this present hour, cease not to blaspheme & spi● out their venom against Christ his church, his gospel and his servants. And yet, (notwithstanding all this) is it not a mystery to be wondered at and adored, that God hath in all ages of the Church, chosen & reserved to himself, and called to Christ a remnant of them, which is undoubtedly, a forerunner and argument of their general conversion not far off. Secondly it is a marvelous work of God, & not without his mystery, that the jews (howsoever wandering and dispersed in all countries almost,) should still continue such a distinct and unconfounded nation, so innumerable in multitude, and so constant in the keeping and observing of (as much as they possible may) their ancient laws, rites, and ceremonies. Thirdly they have been in the times of greatest persecutions, when the tyrants of the world sought to extinguish, and root out the scriptures (and still are) the faithful keepers & preservers of the old testament: & all this may put us in some good hope of their future calling and conversion. Lastly God hath (as Saint Paul manifestly proveth,) made an evident promise of their plenary calling & salvation, when the full number of us Gentiles, is (successively) come into the church. Thus seeing their miserable state for the time past, and also at this present, and that a remnant is alway remaining, & the conversion of the nation of them is daily expected; we must not pass by so memorable a work of God without use & application. By their fall and apostasy we must not only justify, but also tremble & stand in awe of God's judgements, fear to offend the divine Majesty, and beware least through unbelief, contempt of the gospel and profane security, we at length attract & draw the like judgements upon ourselves. Secondly, in that so great a multitude of them shallbe again engrafted into Christ and believe the gospel, we must be so far from despiseing them, or scandalising them by our ill life and example, & from despairing of their salvation, that we must heartily pray for them, and by our zealous profession and holy life and conversation study & strive, through the working of the holy Ghost, to reduce them into the right way. Lastly, Christian monarchs & Magistrates must not only by enacting and execution of severe laws, repress their vile and intolerable usuries, whereby they plague & oppress many poor Christians, and punish with all sharpness their horrible blasphemies against Christ and his gospel, but cause them being under their authority & subjection to be by degrees instructed in Christian religion, and for the sooner effecting of it, to compel them to hear the gospel. Then shall the miserable and seduced jews be brought home, the world revived, the hearts of God's people replenished with unspeakable joy, all nations shall glorify God in Christ, and we shall all in short time be fully & finally, perfected and glorified. This is (most noble Lady) the sum and subject of this small volume, which hoping that it will be profitable and comfortable to many, I thought good to publish it, and in many respects me moving, to commend the protection and patronage of it, to your Honour. First your Honour, is zealous, religious, wise, and learned, and always have been (and still are) in these regards; illustrious and renowned. Secondly, you to your greatness, join goodness▪ to your honour, humility; and to your knowledge, Chiristian kindness and benignity, and therefore you cannot but accept of, judge of, and read at your leisure, any sound and wholesome treatise that directeth and furthereth you therein. Lastly, I am so deeply obliged and indebted unto your most noble and religious Parents, and to the honourable, studious, and hopeful Knight your brother, that the signification of my thankfulness doth in equity also belong unto your Honour. Wherefore I most humbly beseech you, graciously to respect my small labours▪ and to make use of them for your edification. Thus desiring your good acceptance, and craving pardon for my boldness, I pray the God of heaven to increase you in all honour and grace, to make you a noble Cedar in his house, a bright Star in his Church, fruitful in all good works, happy & blessed in your good courses, and after fullness of age, faith, and felicity, to crown you with everlasting glory in his heavenly kingdom. Amen. Coventry. November. 1608. Your Honours in all duty to be commanded, Thomas Drâx. CLARISSIMO, Viro & doctrina & pietate praestanti, Domino Clementi Throgmortono equiti aurato, gratiam pacem & omnia prospera. QVanquam, (eques or natissime) quidan● pij & eruditi homines, de futura illa generalique judaica nationis vocatione, propter diuturnam eorum Apostasi●m & virulentum contra Christum & Euangelicam veritatem odium, vel desperârunt, vel valdè saltem dubit ârunt: veruntatem Divus Paulus eorum errorem disertè damnat, & pluribus & maximi ponderis argumentis plenam judoeorum conversionem sub finem saeculi futuram, disputat & evincit. Primo▪ ipse, cum sit Israelita, suae conversionis exempl●, ostendit eos non esse in universum abdicatos, Secundo ex Dei praescientia, id est, praedestinatione & favore, Deu● reliquias quasdam Fidelium sibi semper reseruare, manifestum facit. Tertiò, ex similit●dine suorum temporum cum temporibus Eliae, Deum in densissim●s ecclesiae tenebris & corruptissimo illius statu, suos electos habere, alere & conseruare declarat. Quartò, Gentium zelum & sanctissimum exemplum, judaeos tandem, ad sanctam eorum aemulationem provocaturum; & ex adverso, numerosissimam illam judaeorum vocationem mundum illuminaturam, & hominum languescentem fidem exuscitaturam demonstrat. Quintò, Apostolus ubique (per occasionem) proprium ministerium exornando aliquis ex illis convertere & servare contendeb●t. Sextò, Dei foedus cum Israelitarum patribus initum, & eius vocationem & dona (in Electis) perpetuitatem & immutabilitatem induere testatur Septimo, quum vocatio & salu● omnium Electorum, ex sola miserecordia Dei pendeat, judaeos aeque ac Gentes servari posse persuadet. Octavo, ex De● omnipotentia, corum vocationis spem & probabilitatem colligit. Postremò, innumerabiles judoeos, post plenitudinem Gentium in Ecclesiam ingressam, evangelium amplexuros, evidentissimis scripturis confirmat. Haec cum ita se habeant, ea●●d institutionem & usum nostram transferamus. Primò hinc discimus (quemadmodum fusius in Epistola ad splendidissimam comitissam docuimus) Deo licere pro liberrima sua voluntate, & absolutissima potestate Eligere, reijcere, & indurare vel convertere quòscunque volverit. Secundò puram Dei misericordiam in Gentium vocatione elucere, at feveram eus institiam in communi judaeorum abiectione tantùm conspici. Quapropter Dei gratiam gratis animis praedice●u●, dign evangelio ambulemus, Dei iudi●ra time a●●s, & a Iudaeorum●ncredulitat● ●ncredulitat●, horrendis blasphe●●js, usuris, contemp●● Christi, reliquisque peccatis abhorrendo; caneamus. Vltimo, nostris assiduis & ardentissimis precibus corum conversionem promoveamus, & syncerae doctrinae & obedientia luce, eos lucrifacere studeanius. cum igie●● haec materies (vir nobilissime) tam sit admirabilis & omnibus Christian●s tam necessaria, censui in publicum emittere, & tuae etiam non tam erudi●ae censurae quam clementi patrocinio committere. Quum ●nim Tu, propter religionis puritat●m, Theologiae accuratam cognitionem, & Dialectica & Philosophicae scientia praestantiam, ●is, ornatissima in Dei Ecclesia, Cedrus▪ in familiae tuae ordinatissima disciplinâ David & josua, & in nostro Warwicensi agro publicae ●ustitiae lumen, non potes quin praecepta, moni●a, & consilia, eò dirigentia, laeto & libenti amnio excipias. Denique cum pater tuus antiqu● nobilitatis & beatissimae memoriae vir, jamque in Coelis triumphans; me in vita suâ, summâ benevolentiâ complexus sit: confidò certè, te cum sis eius non solùm bonorum, sed etiam eximiarum virtutum haeres iustissimus, velle me, non modo charitate quadam complecti, verum etiam lucubrationes meas utcunque approbare. Quod profectò expectans & humillime expetens, hic dicendi quidem, sed tui colendi finem numquam facio. jehova opt: Max: te omnibus externis & internis dotibus & ornamentis cumulet & perpoliat, tuos pios conatus provehat, & tibi, tuisque longaevam in terris faelicitatem, & tandem aeternum in Coelis gaudium & triumphum largiatur. Coventriae. 1608. Tuae dignitatis, studiosissimus THOMAS DRAXE, verb● D●i Minister. A Table containing the number of the Questions, which are, by occasion propounded and resolved. 1. CAn God's covenant with his Elect be made frustrate through man's unbelief. Neg. page 2 2 Whether that God's foreknowledge doth distinguish the elect from the Reprobate. affir. pag 3 3 Whether that the idolatrous jews in Elias his time sinned in demolishing altars, seeing that they were set up in places unlawful. affir. ibid. 4 Whether that the Church can err in matter of faith and doctrine. affir. ibid. 5 Whether that the Church of God doth ever fail upon earth? neg. p. 11 6 Whether that God had any church or people in the dark mist of Popery? affir. p. 12 7 How our forefathers were then taught and saved? p. 13 8 Why God doth many times cause his militant church to be invisible? p. 14 9 Whether a Protestant may dissemble his religion and so go to idol service? neg. ibid. 10 May a man seek for justification and salvation and not obtain it? p, 23 11 Doth God harden the Reprobate? Distinct. ibid. 12 How doth God harden the wicked? ibid. 13 How can God be said to blind the Reprobate, seeing that he offereth the means of illumination to many of them? p. 28 14 Whether that David, Paul, Elias did sin or not in using imprecations against wicked men? neg. p. 32 15 Whether that we may lawfully use imprecations and pray against Gods and our enemies? Affir per distictionem. p, 33 16 In what respects and with what cautions we are to pray against our enemies? ibid. 17 Can the true church of God, and the members of it fall away from the favour and grace of God? neg. p. 40 18 Are they excused before God that by their unbelief and unthankfulness occasion other men's conversion? neg. ibid. 19 Can the fall of the jews which is an evil, be an accidental cause or occasion of the conversion of the Gentiles? affir. p. 44 20 Whether that a minister can be properly said to convert souls? affir. per distinc. p. 46 21 How can the calling of the jews be the reviving of the world seeing that Christ shall hardly find faith on the earth at his second coming? p. 50 22 Whether grace and holiness can come by generation and succession? neg. p. 51 23 Whether the jews be not in many prerogatives more excellent than us Gentiles? affis. p. 52 24 Can the true members of the Catholic church become infidels? neg. p. 56 25 Who they be that fall away from the church and the communion of it? p. 57 26 How are men engrafted into the church? ibid. 27 Is or ought a man to doubt of God's favour and love or no? neg. p. 65 28 Can ●eare, and assurance of salvation consist together? aff. per dist. p. 66 29 Can any man be said to be a natural branch of the church, seeing that all are sinners and children of wrath by nature. Aff. per distinct. ibid. 30 What persons fall away from the fellowship of the church? p. 67 31 In what manner and by what inducements do men fall away? ibid. 32 Is not God changeable in his covenant and promises, seeing that he changed his former bountifulness towards the jews into rigour and severity? neg. p. 77 33 Can the elect wholly loose or be deprived of faith and grace? neg. ibid. 34 Is predestination conditional depending upon man's belief or unbelief? neg. p. 78 35 When is likely to be the time of the jews conversion? p. 88 36 Whether they shall ever recover the holy land? neg. ibid. 37 What the fullness of the Gentles doth signify? p. 89 38 Whether this fullness be yet come in or not, or any other countries and kingdoms are (in probability) yet to be called and enlightened? p. 90 39 What is meant by all Israel, whether the jews, Gentiles or both? ibid. 40 Whether the coming of the Deliverer unto them, must be understood ●o●ily or spiritually? p. 91 41 Can one and the same people be truly said to be beloved of God yet his enemies? aff. in divers generations. p. 102 42 Is any man called and converted by reason of his parents merits and worthiness? neg. ibid. 43 Can the gifts and graces of God's spirit in the elect be taken away? neg. p. 103 44 Doth God ever repent? dist. ibid. 45 Is God any cause of unbelief in man? dist. p. 109 46 Are all men by nature equally guilty and prone unto evil? aff. ibid. 47 How then cometh it to pass that one natural man is outwardly better than another? ibid. 48 whether there be any universal election or grace? neg. p. 110 49 If Gods ways be unsearchable how then are we commanded to search the scriptures? p. 116 50 Hath not God, revealed all his will and counsels to Prophets and Apostles? neg. ibid. 51 Why are we commanded to give glory to God, seeing that we can add nothing to his perfection? p. 117 The world's resurrection. Romans. Chapt. XI. I Demand then, hath God cast away his people? God forbid: for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he knew before? know ye not what the Scripture saith of Elias, how he communeth with God against Israel, saying. Lord they have killed thy Prophets, and digged down thine Altars: and I am left alone, and they seek my life etc. WHat then (may some repining jew object) hath God, Sense. that is unchangeable in his decree & covenant, & whose compassions fail not, cast away i. hath he wholly and universally cast of and excluded from righteousness and everlasting life his people? that is the israelites or jews, for whose faith & preservation he hath wrought so many miracles, whom he hath fastened and affianced unto himself by so solemn a covenant and by so many precious promises, & whom he hath ennobled and renowned by so many illustrious patriarchs? God forbid i. far be that from any man's thought and imagination for it cannot be. For I: also am an Israelite, of the seed of Abraham of the tribe of Benjamin i. I by mine own example can testify the contrary, for I (notwithstanding I formerly was a Pharisee, 1. Tim. 1.13. a Blasphemer, a Persecutor, and an Oppressor) am not cast of, but I am an Israelite, therefore God hath not cast of all. God hath not cast of his people whom he knew not before i. Albeit, God hath generally rejected and cast of the body and greatest number of the jews that were called, and so deemed in their own eyes, and in the estimation of the world, by reason of the tenor of God's covenant and the ceremonies and outward exercises of religion, called (I say) and reputed to be God's people; yet those amongst them whom he knew before i. whom he predestinated to salvation, whom he acknowledged and approved for his own, and whom he prevented by his special favour, this people he never failed, nor ever will renounce and relinquish. Know you not what the scripture sayeth of Elias? i. I for resolution of this doubt refer you to the word of God, I hope that you are neither so supine and negligent that you have not read it, nor so gross of capacity that you understand it not; how he maketh request, or intercession unto God, saying against Israel, i. in how lamentable and zealous manner, he complaineth against them, namely that they were all fallen away from the true service of God, unto the worship of the Idol Baal. Lord they have killed thy Prophets, & digged down thine altars, i. they have testified and declared their virulent hatred, rage, and malice, against thee and thy truth, by murdering and massacring all thy holy and sincere Prophets, Priests, Levites, that by preaching, doctrine, examples and practice, would not assent too and applaud, but condemn and oppose themselves against their idolatry: and as for thine altars erected and builded up long ago by these holy Fathers for thine honour, they have defaced and destroyed them. And I am left alone, i. none else constantly and sincerely serveth God in the kingdom, and none do, or dare publicly defend thy cause but myself, and they seek my life, that is, they think it not sufficient to have committed all the former insolencies and villainies, but they also, (to make up the measure of their iniquity, and in hope to root out every true worshipper;) lay wait for my life. Quest. Is God's covenant made with his people, by men's unfaithfulness ever abolished and dissolved? A. No, for it is grounded only in GOD who is unchangeable, and not in man, who is a liar, lighter than vanity itself and therefore not to be trusted. Secondly, God's covenant is an everlasting covenant, and his mercy extendeth unto a thousand generations, therefore we must not for the unbelief of some, condemn all, but rather hope well of all, 1. Cor. 13.7. Q. Whether doth God's foreknowledge in the Scripture, ever make a difference and distinction between the Elect and the Reprobate? A. Yes many times, as in this and other places of holy Scripture, where God's knowledge and foreknowledge is taken for the good pleasure of his will, for election and his special love and approbation, as in Rom. 8.29. 1. Pet. 1.2. 2. Tim. 2.19. Psal. 1.6. Q. Was it a sin in the idolatrous jews, to demolish and pull down altars, seeing that they were set up and seated in places where they ought not? A. Yes, for their mind and intention was wicked; for they did not destroy and overthrow the Altars, because they were not set up only in jerusalem, where they ought to be by God's express commandment; but because they would not have sacrifice done to God (only.) Q. Whether that the true Church of God in the mysteries of predestination and other points of faith, may not err and be deceived in judgement? A. Yes; for first, if that notable. Prophet of the Lord Elias erred in judgement of the Church, 1. Sam. 16. v. 6. & 7. and Samuel the Prophet was deceived in the choice of Is●i his sons; yea and the Apostles themselves for a time were ignorant of the Article of the resurrection of Christ and of his kingdom, yea and Peter after that the holy Ghost in the day of Penticost had descended upon him, Act. 10. v. 13.14.15. knew not that the judaical differences of meats were already abrogated, & thought the Gentiles were not capable of the Gospel, except withal they should admit of and receive the ceremonies of Moses his law, if these Prophets & Pillars of the church were ignorant and did err even in matter of faith, why may not much more other both Pastors and people err that have not, nor never in this world shall have any such extraordinary calling, gifts and illumination? Secondly the Church and the principal members of it, sin always and are ignorant, yea, and many times err in the right interpretation of the Scripture, ergo, they may err in faith. But herein lieth the difference, first the true Church buildeth her faith only upon the Canonical Scriptures of the Prophets and Apostles, secondly she never stiffly and obstinately (as heretics do) maintaineth any error against the main principles and foundations of true religion. Q. Hath God cast away his people? Doct. Rom. 3. v. ●. 4. A. God's covenant and saving promises are never made frustrate and void by the unbelief of the multitude, nay, if there were but one true believer in the whole world, God would not break his promise and covenant with him for all the rest. Gen. 6. ●. Gen. 19 Thus Noah and his family were saved, when all the world beside perished. Thus Lot was preserved when the Sodomites were suddenly destroyed with Fire and Brimstone from heaven. Luke. 2. Thus Simeon, Anna, and a few others were saved in a general corruption of doctrine and manners, and lastly in the misty fog and more than aegyptiacal darkness of Popery, Apoc. 11. v. 3. verse. 12. Christ's two faithful witnesses i. the small number of his true Ministers and constant champions and confessors (albeit cruelly massacred by the Romish Antichrist) ascended up to heaven in a cloud, their enemies seeing them. Nay amongst the unbelievers themselves, and Idolaters in the Papacy, God saveth many by reason of the promise of his covenant pawned with them: hence it is that he converteth many before the close and end of this life, whom otherwise he might justly leave in their idolatry and so destroy them. Reason. The reason hereof is, first, because the truth and performance of God's promises resteth in himself, and not in any man whatsoever. Secondly all his saving gifts are without repentance i. constant and unchangeable. 1. Use. Let us hang all our salvation on God's covenant and promises only, for all other helps and additaments of men are vain, false, and will fail and deceive us. 2. Use. Secondly let us lay hold upon, and apprehend them all by faith, and so enclose, and impropriate them to ourselves: for only faith doth give us right unto them, yea and enfeoff us in, and give us livery and seisin of them. I also am an Israelite. From Paul's example and conclusion, we learn: That every godly and believing man, may be fully persuaded and assured by faith, 2. Tim. 4.8. that he is a member of the true church, and that he shall undoubtedly be saved, and therefore it is his duty firmly to believe so much. 2. Pet. ●. 10. Rom. 8. v. 23. & 38.39. Reason. The reason is, the promise and assurance hereof is made to the believer & sanctified person. Psal. 15.5. Psal. 24. v. 3.4.5. Secondly doubting and despair of God's love and favour, and of our salvation, is a great sin and against the attributes of God's truth, mercy, and goodness: and if we do great wrong and injury unto good and faithful men, when we call their love and loyalty into question, much more when we doubt of the goodness and truth of the infinite and unchangeable good majesty of God: And particular doubting distrust and despair, is often and much condemned in the Scriptures, Math. 14. v. 31. Luke 12. v. 29. Heb. 12. v. 12. & 13. Use. 1. Hereby is condemned that false and comfortless opinion of the Romanists, that depriveth and despoileth faith of his form and of his firm apprehension and application, and maketh it nothing else but a general belief of the promised blessedness of God, and a giving of an assent to other mysteries revealed of God touching the same, which the very devils, and reprobates have or may have. 2. Use. We must labour and strive by the continual and careful use of the word preached, the Sacraments, prayer, and conference, and observation of God's favours towards us, both in blessings spiritual and temporal, to attain unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of it and having once obtained it, to norrish and cherish it by the same means. Q. Hath God forsaken his people whom he knew before? A. Here God's foreknowledge, being taken for his special favour, for his Predestination and adoption of them (which is always firm and unalterable) we are taught these two conclusions. First that the Predestination and the Election of God's Saints is firm, certain and unmovable, and can never be lost, and that not only in God's decree, but also in their own sense and feeling Rom. 8.33. Tit. 1.1. Rom. 9.11. Rom. 11.7.2. Pet. 1.10. For it is a foundation that cannot be shaken. Math. 16. ver. 18 Secondly it is grounded upon the rock and therefore the gates and power of hell cannot prevail against it. Use. It checketh the Papists who make predestination mutable and uncertain, and so would despoil and disarm us of the main ground of all comfort. Whom he hath foreknown. In that here the cause why God doth never finally reject or forsake his people, is only ascribed to his foreknowledge. 1. to the pleasure of his good will, Doctr. Rom. 9, v●. 11 inward favour and eternal predestination; it excludeth and removeth all man's merits, and all outward dignities, prerogatives and excellencies whatsoever, from being any cause of it. Tim▪ 3.4 &: 5 And no marvel, for if man (though regenerate) cannot, in respect of his finite and sinful nature merit aught at God's hands, having a being both by nature and grace, much less could he merit aught before he had any being or existence at all. Use. Ergo, seeing there is no cause of glorying in us, or any outward ornament, and seeing nothing moved God to elect us, but only his mere mercy and favour, let us ascribe and return with thankful hearts all the glory and praise, thereof to him, to whom alone it appertaineth. Know ye not what the scripture saith of Elias? In that it is here presupposed, (if not granted) that the jews to whom Paul especially addresseth his speech, (for by an Apostrophe he afterwards speaketh to the Gentiles, from the 13. verse to the 25.) were most ready and expert in the scriptures; we are advertised how profitable, nay, Doctr. how necessary the knowledge and understanding of them is; for thereunto are we referred in all our doubts, controversies, and difficulties, for resolution, Isai. 8.20. Luke 16.28. & 31. joh. 5.38. Secondly, they contain the means, deeds, evidences, charter, and the broad seal of our salvation. joh. 5.34. joh. 20.31. Rom. 1.16. 1. Tim. 3.15.16. Psal. 19●7. Thirdly, the ignorance and neglect of them, is the cause of all Athiesme, error, heresy, sin, rebellion, persecution, misery, yea and damnation itself, 2. King. 17.26. Psal. 95.10. Isay. 5.13. Math. 22.29. john. 12.35. Rom. 10.2. 1. Cor. 2.8. 1. Thes. 4.13. Lastly, God hath both in the old Testament, as also in the new, laid a special charge and command upon all sorts of people, sovereign and subject, public and private persons, mighty and mean, to exercise themselves, and continually to travail in the reading and meditation of holy scripture: Deut. 6.6.7.8.9. josua. 1.8. Psal. 1.2. Coloss. 3.19. john. 5.39. 1. Tim. 4.13. Use. It condemneth the idleness and vanity of this present age, wherein many, & most, bestow none or little time in reading and consulting the sacred Scriptures, wherein they might be made circumspect, redress their ways▪ have comfort and supportance in all afflictions, and be made wise unto salvation▪ But in the practice of the unfruitful works of darkness, in the excess of sin and vanity, and in the reading and revising toys and trifles that can minister nothing unto them but matter of mourning and cause of after repentance, they can willingly and wilfully spare & spend whole hours, days, nights, weeks. The Lord amend this, and renew and revive the dying & pining zeal of his people and servants in so many places. How he maketh request unto God speaking against Israel. And in the 1. of Kings 19.10. he saith that he hath been jealous for the Lord of Hosts (all tending to one purpose) from which place I observe and gather. That the Pastors & Preachers of God's word especially must be enfired and inflamed with an holy zeal of God's glory, & with a holy indignation against sin and idolatry, then principally when with Elias & others, they see most grievous transgressions of the people, when they see Baal's Priests, viz. Jesuits and Seminaries, Popish Emisaries to be had in request and high reputation; and themselves and the true Prophets and ministers of the Lord reviled and rejected, yea wringed and wronged, yea killed and slaughtered, when they see Christ to be vilified and Antichrist to be deified, and when they see the Gospel trodden underfoot & impiety & superstition advanced. Examples hereof we have in Moses who seeing the Golden Calf that the Israelites had made, Exo. 32. v. 19 and the dancing about it, waxed wroth, cast the tables out of his hands, broke them in pieces before the Mountain, burned the calf in fire, ground it to powder, strawed it upon the water, and made the Children of Israel drink of it. Num. 25. v. 7. In Phaenehas the son of Eleazar, who arose up from the midst of the Congregation, took a spear in his hand and with it thrust thorough Zimri the son of Sal● and Cozbi, the daughter of Zur the Midianitish woman, and so the plague ceased from the children of Israel. In Zacharias the son of Ichoiada, the Priest, who observing the people after Ichoiodah his death, to fall away to idolatry, in zeal reproved them, for transgressing Gods commandments: he told them, that they should not prosper, but that as they had forsaken the Lord, so he had forsaken them: and hereupon they at King▪ joash his tyrannical command stoned him to death. In john the Baptists, for his bold reprehension of the Pharasies' and Saducees, and for reproving of Herod for his incest, and many other sins. In Peter against Ananias and Saphira his wife Act. 5.3. In Steven in telling the jews they were stiffnecked and that they like their fathers always resisted the holy Ghost, Act 7. uc. 16 that they had not kept the law, but that they were the betrayers and murderers of the just. In Paul, whose spirit was stirred up in him, Act. 17. v. 16 when he saw the city of Athens subject to idolatry. And in himself and Barnabas, who when the people with their Priest would have done sacrifice to them, in zeal rend their own clothes and rebuked the people. In David as the type, and most eminently in Christ the truth and perfection, all of whom were consumed with the zeal of God's house. Psal. 69.19. Math. 21.12. joh. 2, 15. Reason. The reason hereof is, because they are Gods watchmen and forewarn the people, they are Gods trumpeters to tell the people of their sins, and the spiritual leaders, guides and directors of the multitude. 1 Use. This doctrine serveth for reproof of some Ministers of our time who either are remiss and negligent, and seeking their own ease, never oppose themselves by doctrine and example, against the errors and sins of their flocks, but rather applaud them or (at least) in connivence take notice of nothing; and if the show any zeal it is rather for their own Diana and advantage, then for God's true religion and glory. 2 Use. It is a great comfort for all true and sound hearted Ministers, who in an aduized and discreet zeal within the compass of their callings, both by preaching, example and authority show their dislike, and opposition against superstitions and enormous sins and abuses, being assured that what contumelies and indignities they undergo for God's honour, 1 Sam. 2.30 God will accordingly consider of them and censure their adversaries, he will honour them that honour him and despise them that despise him. They have killed thy Prophets and digged down thine Altars. From these two members jointly considered, Doctr. ariseth this instruction. That it is the plot and practise of Apostates and Idolaters in their hatred & rage against God, to labour, to blot all remembrance of God, and not to suffer the Ambassadors and Messengers of God to remain alive. Psal. 79.1 & 2. Psal. 8.13. Apoc. 12.2. & 13.16. & 17. Apoc. 18.24. Reas. The reason in regard of the holy monuments of God's service is, because they are profane and wicked and regard them not; and as for the good ministers of God, they like the King of Aram against Ahab (though indeed a most wicked King▪) fight against none (in comparison) but against them, for they seem stumbling blocks and hubbes in their way who by their ministery and zealous example vex them. Apoc. 11. ver. 10. 1. Use. Let us be thankful unto God for the long continued use and ministry of his blessed Gospel, and that neither Prelates nor Pastors nor Preachers are not given into the hands of our blood-thristy & wolvish adversaries 2. Use. Secondly let the ministers prepare and resolve themselves not only to suffer rebuke and loss for God's cause, but also to die for it, (if they be thereunto called) for God will highly reward them, and they shall not be losers but gainers by it, and not damnified, but everlastingly glorified. 3. Use. Seeing the good pastors and ministers of God's word are so much maligned & assaulted by Satan and his instruments, let all the people of God pray for their constancy, patience, success of their ministry, for their delivery and preservation; and then (no doubt) the ministers shall speed and prosper the better, and the comfort of their perservation shall redound to the people. And I am left alone. Herein Elias (if we diligently heed the story and time wherein he prophesied) who a little before thought that he had converted most of the Israelites, and now he thinketh that they have universally revolted from true religion, we are taught that the most excellent servants of God have their errors and infirmities, one while, they conceive over-well of men, and another while over-ill. Act. 15. ver. 37.38.39. 1. Use. If so rare and singular men these many times err and are deceived, let no man presume too much of his own knowledge, learning and judgement, but walk humbly, and always suspect his own ignorance and weakness, and let him judge rashly or over-hastily of no man, but reserve all secret iudement to God. If none for the present join with him in the open defence of God's worship, Rom. 14. v. 4. or if none such be known, yea if they should all forsake him, as all forsook Paul when he was convented before Nero, let them not be discouraged, but go on boldly, trusting in God, and the goodness of their cause, 2. Kin. 6. v. 16. and God will assist, strengthen, deliver, yea and glorify them. God being on a man's side, who can be against him, nay he hath more with him, then against him; and other men's general Apostasy, or starting aside from their duty and obedience, cannot possibly deprive him of his crown: for he shall live by his faith, and the more temptations, and discouragements, he findeth to hinder him, the greater will be his praise, preferment and exaltation in the end. Paraph. But what saith the answer (or oracle) of God to him. i. We must rather in this Apostasy of the Church attend what the Lord the God of truth saith, than rest upon the conjecture of Elias: ● have left or reserved to myself. i. I have preserved from death and idolatry, 7000. men. i. a great number of men, women, and children, for seven a set number, is put (here as in other places of Scripture) for one indefinite or uncertain number: that have not bowed their knees to the image of Baal. i. that have not polluted themselves with idolatry, no not so much as in outward gesture and action. Even so at this present time. i. in the time of the new Testament, there is a remnant, i. a small remainder of jews in comparison of those that perish, through the election of grace, i. whom God of his grace and favour hath elected to everlasting life, and which shall be saved by faith in Christ. Questions out of the 4. & 5. verses. Doth the Church of God never fail or cease to be upon the earth? An. No, for albeit many times and in many places the church ceaseth to be visible, conspicuous and glorious; yet the true Catholic and invisible Church, which consisteth only of the number of the Predestinate and Elect, ever was, is, and shall be; and shall always remain in the world in one place or other For first, it never failed when it was brought to the greatest extremities, but (at length) it hath always lifted and put forth her head out of the darkness wherewith it was oppressed. Secondly Christ his kingdom is eternal, Luke 1. v. 33. Dan. 7. v. 14. and shall never end, but shall last and endure for ever, when other kingdoms shall be overthrown, destroyed and extinct. Thirdly, God's covenant made with the jews and Gentiles, viz. that he will be their God, and the God of their seed, is everlasting and unchangeable, therefore there must needs be some, in whom the covenant must be ratified and accomplished. Lastly, God's promises cannot lie, and his power can do allthings, and God doth nourish and preserve the church by his word and providence, when impiety and idolatry every where prevaileth. 2. Que. Had God any church and people in the midst of the darkness of Popery, when tyrants and false Teachers laboured, utterly to root it out? An. Yes, as may especially appear, Apoc. 12.16. where the woman the Church flying into the wilderness. i. to places unknown, to the adversaries, had a place prepared of God, that they should feed her there a thousand two hundreeh and three score days. i. they were nourished by ordinary means, Apoc. 12 v. 7. by hearing some true things of their own Teachers, and partly by learning true faith and doctrine of other better teachers, partly by reading the holy scriptures, and by meditating and musing of it by themselves, and by conferring with others. Secondly, the Papists had some things that appertain to the true Church, as Baptism (albeit not altogether purely administered) the Scriptures, the Apostles Creed, the Commandments, the Lords prayer, and a certain ministery. Thirdly, in the ruinous state, darkness and Apostasy of a Church, the very reading and repeating of the word, yea, the very sound and report of it is (by God's extraordinary working) sufficient and effectual to save all those whom God will have saved. Act. 11. v. 20. & 21. john 4.28.29.40.41 42. Rom. 10 18. Lastly, God hath his Church and seed, even in Babylon, (albeit in faith and affection separated and disjoined from her) Apoc. 12.7. and these the Dragon maketh war with; Likewise Apoc; 18.4. where God's people are exhorted to come out of Babylon, etc. ergo, there were some elect, and some of God's people there. Quest. Therefore may not we persuade ourselves that many of our Ancestors and forefathers were saved in the midst of Popery? An. Yes doubtless, as well as in the corrupt and Apostatical time of Elias, for nothing hath in the Papacy befallen the Church which hath not befallen unto it in times past. Secondly (besides the reasons expressed in the answer to the former question) many of them kept and held the principles and foundations of faith, and so rightly informed their children, servants, and families therein, Apoc. 13.8. Thirdly, there have been some that have always and openly, by preaching, writing, and disputation, opposed and set themselves against the corruption of error, Apoc. 11.3.4.5.6.11. & 12. Illyricus. and this is also manifest by Illyricus his catalogue of the witnesses of the truth. Fourthly, many thousand children baptized (and so holy) died in their infancy and childhood, before they could be infected and poisoned with the pestilence of error, 1. Cor. 7. v 14. and so were saved. Fiftly, God pardoneth many faults and infirmities in his children, whose hearts and minds are right with him. Mal. 3. v. 17. Lastly, many of our Ancestors (albeit transported with the common inundation of error) did before the end of this life, repent of their sin, and utterly renounce and disclaim their own merits and all confidence in them, and relied upon Christ only by true faith and so were saved. Q. Why doth God sometimes suffer his Church to be brought into such affliction, darkness & extremities that the outward face of it cannot be seen and discerned? A. For two causes, first, because the world & the wicked is, Heb 11.38. Math. 21. vers. 41. and 43 altogether unworthy of the fellowship of God's Saints and the ministry of the word, and therefore God hath most justly deprived them of it. Secondly, God for the preservation of the Church will have it sometimes to be secret and unknown, for otherwise the world seeing it, would invade and destroy it. Apoc. 12.6. Q. Is it not lawful, yea and sometimes expedient for a true and sound Christian, for the avoding of offence and the preservation of his life, to dissemble his religion, and to go to Mass and Idol service? A. No, for first it is not sufficient for us, to keep our minds free from assent unto, and from approbation of idolatry, but we must keep our bodies undefiled also 2. Cor. 7.1. 1 Cor. 6. v. 19 and 20 Secondly God created and Christ redeemed both soul and body, & therefore willbe served with both. Thirdly, God requireth not only the belief of the heart, but also the confession of the mouth yea and the outward gesture and action also; Rom. 10.9. Luk. 9.26. otherwise we play the Hypocrites and God will discover and detest us. fourth, the offence that Idolaters conceive, is by them taken and not by us given, and therefore we are not in this regard to respect them at all. Math. 15.12.13.14. And if we should communicate with them in their Idolatrous worship we should both harden them in their error and destroy, or (at least) weaken the faith of others; & touching prevention of danger, we must use no unlawful means to divert it, but commit ourselves and cause unto the power, Psal. 37. ver. 5 and 6. Mich. 7. v. 7. and 9 providence and goodness of the almighty, who will dispense and dispose of all things for our good and knoweth how to deliver us. Lastly in respect of maintenance of God's glory our lives, yea, (if need should require) our salvation should not be dear and precious unto us. Apoc. 12.11. and it is given unto the true members of the Church (as a special privilege) not only to believe in Christ but also to suffer for him. Phil. 1. v. 9 I have reserved unto myself. It belongeth unto God only to preserve his church and children from Idolatry, Doctr. sin and temptation, even then when the greatest number perish Hosea 13.9.2. Pet. 2.9. Apoc. 3.10 Rea. The reason hereof is because it is not in the power and ability of any mortal man to save himself, but it must proceed from the power and promise of God only. Use. It condemneth all conceit of our own excellency and presumption, which we see how God correcteth in his own dear children, as in David, Peter and others. 2 Use. Secondly in all temptatious and dangers, we must depend only of God's omnipotency, goodness and mercy, and by earnest prayer and supplication crave assistance and strength from God who will deny us nothing tha● we ask in faith and in his sons name▪ Luk. 11.13. joh. 15.16. joh. 5.14. To myself 7000. Hence we learn the perpetuity and everlasting continuance of the true Church of Christ upon the earth unto the world's end Math. 28. vers. 19 and 20. Doctr. Ephe. 4. v. 11 and 12.13 It is not in the power and policy, might or malice of the devil and all his instruments, whether tyrants or Seduce●● and false Prophets, to root it out and extinguish it. It is built upon Christ, Math. 10 v. 18 Psal. 25. ver. 1 and the gates of hell cannot prevail against it, it is the mount Zion, that shall never be removed, and the ship tossed and turmoiled in the waters, billows, tempests, and winds of this malignant world, and yet shall never sink Math. 8. vers. 25. and 26. Reason. For God's covenant is an everlasting covenant, his mercy endureth for ever, his truth shall never fail towards the Church, Isay 55. ver. 3 he is always with them to the end of the world, & is both able and ready to help and relieve them in all dangers and difficulties. The uses hereof are manifold and most comfortable. Math. 28. ver. 20. 1 Use. We must learn hence, never, (no not in the most dead, desperate and declining state of the Church) with Elias, rashly to condemn it: for if the most Eagle-eyed & sharpsighted Prophets have been deceived herein, much more may we, that are in so many respects so far behind them and inferior to them. 2 Use We must not be daunted and disheartened, much less despair of God's Church and the preservation of a seed and remnant, when the Godly are diminished, yea and sometimes non inventi sunt, and the wicked brave it out, tyrannize over the Church and are exceedingly multiplied; for many that seem good are but hypocrites and dissemblers and the Godly themselves (albeit living amongst us) are not alway known unto us. 1 King. 8. 4 et 15. It is proper to God only, to know the heart and to know his. 2. Tim. 2 19 and God in the corruptest estate of a Church that can be imagined, reserveth a remnant to himself. 3 Use In this case we must walk by faith and not by sight, and judge not by the outward appearance wherein the wisest and the best may be, and are oft deceived, but judge by the written word and where that determineth not, to suspend our opinion and reserve secret judgement unto God, who will further manifest the truth in his good time. Deut 15.15. Which have not bowed their knees to Baal. Doctr. From the authority and force of this place, I observe: That the Godly must not in the least things expressly forbidden, consent unto and communicate with Idolatry, no not in the outward gesture of kneeling, kissing, gazing, bodily presence. Daniel 3.15.16.17.18. The first reason hereof is, because we are to make a conscience of all God's commandments and to abstain from all appearance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. kind of evil. 1 Thess. 5. ve. Secondly, they that carelesley assent and yield unto that which is apparently evil, are many times and may be drawn unto greater cuills and sins, A similitude. even as he that walketh to near the pit-brinke or rivers side, may sometimes fall in, and be drowned, especially if God (to punish his rashness and presumption) leave him to himself as he left Aa●on, and Peter for the time. Use. Hereby the wisdom, zeal and practice of those Christians is highly commended, who choose rather to hide themselves in Den●es, Heb. 11 v. 30 Caves, Mountains, yea, and wander up and down in sheep skins and in goats skins, being destitute, afflicted and tormented, then in Churches and the Groves of Idolatry to show any countenance by any outward gesture or behaviour. 2 Use. It condemneth the fearfulness, and hypocrisy of such who think it sufficient if they have (as they say) faith in their hearts, and keep their consciences to themselves, and so outwardly communicate with Idol and false worship, but the commandment of God, the practice of Christ, the Prophets, patriarchs, Apostles, Confessors, Martyrs, and of all sincere Churches, is directly against it. 3 Use. Thirdly we must be so far from condemning Gods blessed servants and martyrs for tenderness of conscience and scrupulosity herein, that we must ourselves with joint harmony and consent of heart and body fly and shun all just show and appearance of Idolatry. Even so then at this present there is a remnant through the election of grace. This verse containeth, the illustration and probation of Paul's proposition touching the rejection of the jews: and the sum of the comparison is this. Even as in the days of Elias, all the children of Israel seemed to have fallen away from the true worship of GOD to the adoration of Baal, and yet notwithstanding there were seven thousand, (though unknown to Elias) that never bowed their knee to the Idol; even so at this time there is a reservation of many elect amongst the jews, albeit the greater part of them (for the time) are cast away. From this application and comparison of the Apostle, this instruction and doctrine offereth itself to our consideration, viz. That God is always true and like himself and never changeth his nature, covenant, promises Psalm. 89. vers. 33 and 38. Romans 3, 4. 2. Samuel 7.28. And therefore it cannot be that he hath wholly rejected all the jews. For God is void of all corruption and alteration in his essence, it can never fail but remaineth the same from eternity to eternity. Secondly, he is constant and unmovable in his will, he keepeth all his decrees once made, and he neither changeth them nor hath any need so to do. 1. Use. This serveth notably for our comfort and consolation in this life: for God's decree of election is certain, & the grace of God in his elect is perpetual. Rom. 11.30. jer. 31. ver. 31. Therefore we cannot miscarry. 2. Use. Whereas God is always like him and unchangeable, we must learn hence to be constant, steadfast and unchangeable in all duties of piety to God, of sobriety to ourselves, and of charity and justice towards all men: otherwise as it is a shrewd and fearful sign of Bastardy when the child in nothing resembleth the parents, so it is a dangerous sign that we be none of the Lords, when we are so ticklish fickle and false in our duties and covenants both to God and men, herein nothing resembling the Majesty of God. V. 5. A remnant through the election of grace. V. 6. And if it be of grace than it is no more of works, or else were grace no more grace. A remnant. From the warrant and authority of this and the like places, it evidently appeareth, that the number of the Elect and of those that shallbe saved is (at all times) very small and few in comparison of those that are reprobates and that perish; but especially in the time of a general or long continued defection and Apostasy, Luke 18.8. Math. 7.14. Luk. 21.32. They are a little and a contemptible flock, they are but, a remnant and reservation, a tenth: Isaias, and Paul say, though the number of the children of Israel were as the sand of the sea, yet shall but a remnant be saved Isay 10.21. et 22. Rom. 9.27. Narrow is the way that leadeth vntol●fe, and few there are that enter into it. Math. 7. ver. 13, and 14. The cause of this small number of them is, not because Christ doth envy salvation to any, Math 1●. v. 27 for he doth most kindly invite and allure all to come unto him, but because the greatest number refuse the grace of salvation offered unto them, and will not by faith receive and apply it. 1 Use. It overthroweth the error of them that determine of a church by a perpetual multitude; whereas always (though sometimes more and sometimes less) it is the least number (by many degrees) that treadeth in the right way, that followeth the truth and that entereth in by Christ. 2 Use. We must comfort ourselves against the paucity and fewenes of God's children, that his can never fall a way, neither can they perish, these God always hath a tender regard of, he doth take notice of them, & confirm and defend them against all cross events and afterclaps. And as for other men's profaneness, unbelief, Apostasy, it shall, nor can, never any whit prejudice their favour and felicity; for every man shall bear his own burden: and every man shallbe saved by his own faith, or condemned for his own unbelief and impenitency. V. 6. And if it be of grace, than it is no more of works, or else were grace no more grace, but if it be of works, it is no more grace, or else were works no more works. And if it be of grace. Sens●. The election, calling and reservation of a remnant, proceedeth only from Gods mere mercy and favour, and not from any foreseen faith, works, or any outward privilege whatsoever, for else grace. i. not of grace, but wages given unto them, for the worth and dignity of the work: But if it ●ee of works than it is no more of grace. i. arising from the gracious love, pleasure and good will of God ●●sls. i. ●f it be of grace, were work no more work. i. the merit of works were no more merit but a free gift. From the Apostle his practice, reasoning and concluding thus; from the contraries, the affirming of one of which doth necessarily deny and take away the other, this fundamental point offereth itself to our view and consideration; That in the matter and mystery of man's predestination, Doctr. justification, and salvation, all disposition of man's will, all foreseen faith and works, all natural and peculiar prerogatives, are wholly debarred and shut out from being a●y impulsive moving and working cause of it, and that they proceed only and wholly from the everlasting decree and good pleasure of God. The Scriptures are most plain and pregnant for the demonstration of this principle. Romans 9.11. Ephesians 1.5. john 15.16. Acts 13.48. Deut. 10.15. Further reasons to back and fortify this assertion are these, first all disposion of man's will followeth predestination, (as doth likewise faith and works) and therefore cannot possibly be any cause of it. Gen. 6. ve. 5: Secondly, it is, naturally bend unto evil continually, and therefore cannot deserve aught at God's hand, and as for faith and works they are fruits and effects of election, therefore no cause of it: they are also unperfect and therefore void of merit: Thirdly they are the gifts and works of God's spirit in us, therefore not of ourselves or from our own worthiness: and touching natural and special prerogatives they (in the jews) proceeded from God's covenant, and not from natural generation, for jews and Gentiles are alike conceived and borne in sin. Fourthly the holy patriarchs never rested, much less gloried in them. Moreover if God's predestination were caused by foreseen faith and works, Rom. 9 v. 20. than might an evident reason be given of it, which Paul utterly denieth, and if works could merit aught by their own worthiness, than grace should be destroyed, God's glory impaired, and all the works of our redemption obscured. Eph. 5. v. 5 Rom. 19 v 23 Lastly, God hath chosen us from everlasting in himself, in Christ to the praise of his glorious grace, and hath made us vessels of mercy, of gold and silver, etc. 2. Tim. 2. v. 20 Therefore in the work of our predestination and redemption, God's mercy and goodness is all in all, and hath not any respect to any thing that is without, and not partaker of his own nature and essence. It serveth to beat down all pride and human glory, and all confidence in any of our own works, because all the works and glory of our salvation is from God's grace and mercy only, and not from ourselves, or any thing in us, Math. 11.26 Rom. 9.18. 2. Use. And if it did hang upon our own works we should be uncertain, because we cannot satisfy GOD'S justice. Secondly, in that GOD hath been so good unto us, Psal. 50. v. 14. &▪ 23. we must pay unto him the continual impost of praise and thanksgiving, and for a document and prose hereof, labour to frame and conform our lives, ways and works, to the rule of his written word. 3. Use. Lastly, we must not doubt a●d remain in suspense of his love and favour, but take notice of it, secure and persuade ourselves of it more and more. For God is full of mercy and goodness, who is a loving Father, a kind and sweet Saviour in Christ, and doth by the perfume and magnetical attraction of his mercies, provoke and allure all men to worship, fear, love, invocate and trust in him; And therefore we cannot offer greater indignity, nor do more notable injury to so good a Majesty, then to call his grace, goodness, or mercy into question. Text. v. 7. What then, Israel hath not obtained that he sought. 2. Section. i. What shall we say and confess, namely this, as the truth is, that Israel, i. those carnal Israelites, who boasted themselves to be Israelites, Parapras. and gloried in the flesh, hath not obtained that he sought, i. that whereas they went about and endeavoured to attain unto justification and eternal life by their own works and merits, they have not obtained it, v. 22. But the election hath obtained it. i. the elect as far forth as they are elect, have obtained it, in, and by the force of election, and because they sought it only of grace through faith. But the rest. i. they are not elected but rejected, have been hardened. i. their heart hath in God's just judgement, through their own malice and contempt of Christ, been so brawned and drawn with such an hard skin, that no doctrine of salvation and faith can be wrought or rooted in them. According as it is written. i. by the Prophet Isayas, Isai. 6. v. 9 God hath given them. i. powered out upon them in his judgements and indignation; the spirit of pricking (according to the translation of the septuagint, which Paul followed) i. all ill affection and bitterness of spirit, against the light of truth, and sharp and grievous biting of mind or the torments of envy and of a galling conscience, by reason of the preaching and success of the Gospel, or (according to the Heb●●w) the spirit of slumber, i. a dull and drowsy mind, and a deep and dead sleep, in so much that they are deprived of all judgement and feeling, eyes that they should not see. i. such a mind, whereby they cannot understand the true doctrine of salvation: and ears that they should not hear. i. such an heart whereby they cannot obey the Gospel, and thereby be converted: unto this day, i. from Elias his time, unto the time of Paul's preaching, for so long continued their hardening, and ever since unto our present time. Quest. Why should not Israel obtain that he sought for, seeing that Christ is the door, and Heaven gates stand open day and night? Ans. First, because they would not acknowledge nor receive Christ the true Messias and mediator. Secondly, they did not, nor would not go the right way to salvation, but by their own works. The rest were hardened. Quest. Who is the author and cause of the jews hardening, Satan, or themselves, or God? Ans. If we consider it as it is a sin, and an offence against God, than it proceedeth only from man, and from Satan; for man's heart is stony, and as hard as Flint by nature, whereby it is fit for Satan to work upon. Secondly, man's heart being so hard, Satan doth counsel, egg, and solicit it to sin: and man, being destitute of grace, willingly forsaketh God, and yieldeth his assent and consent unto evil, and detesteth good, and so becometh more hard and indurate. Thirdly, the more means either of instruction, and mercy, or of threatenings and judgements, GOD offereth to soften and overcome their hardness, the more, they, by with-standing and resisting them, are hardened and confirm the habit of their nature, and so grow worse and worse. And thus with Pharaoh they more harden their own hearts, so that the sin and fault resideth in themselves, and is not to be imputed to God: Quest. In what respects doth God harden? Ans. As it is an action, and judgement, and a work of justice, and in respect of the end and event, so God doth it, and is the author of it: As it is an action or motion it is good, for we all have our being and moving from God, but the corruption and defect of the action, proceedeth from man's corrupt mind and will; as it is a judgement God is the author of it, thus he hardened Pharaoh's heart, and doth by the ministery of his word instrumentally harden the wicked. Lastly, in respect of the end and event, which is his own glory: and thus God in the hardening, blinding, and obstinacy of the jews▪ took occasion to call and show mercy to us Gentiles, and thus he turneth their hearts whether soever pleaseth him, and doth move them to execute his own judgements; and thus God directed Satan's malice, the Scribes and pharisees envy, judas his covetousness, and Pilate his injustice, in killing the Lord of glory, to the redemption of mankind, the instruments intending no such matter, Isay. 1● v. 7. Qu. How doth God harden, and in what form? Ans. Not by infusing malice, or instilling sin into the delinquent, for he is just, holy, and purity itself, and therefore he cannot but hate and punish it; but he doth it first, either by not imparting grace, or by withdrawing his spirit from them, for God is not bound either to confer grace upon them which they want, or to continue that they have received. He is an absolute Lord, and a most free agent, Rom. 9 he hardeneth whom he will, and showeth mercy upon whom he will show mercy. Secondly, God hardeneth them by an outward action, that is, indirectly and accidentally, by casting and objecting certain outward things to their eyes, ears, and outward senses, whereby they might be enlightened, mollified and saved. Of this kind are preaching, sacraments, miracles, benefits, warnings, threatenings, punishments, all these through their own fault and want of faith, become hurtful and dangerous unto them: even as good and strong wine, A similitude. is most unwholesome and perilous to a sick man. Thus the gospel is the savour of death to them, yea and a kill letter. Thirdly, God rejecteth and putteth into their minds and hearts good thoughts, principles and motions, which they pervert and turn to their own destruction: thus God put into Caiphas his mind, That it was necessary that one should die for the people, joh. 11. v. 50. & 52 and to gather all the sons of God into one, and not that all the nation should perish. The principle was good, but Caiphas his construction, conclusion, and apply of it was evil. That saying of Pilate, Luk. 23. v. 1●. & 16. I find no harm in the man, was good and of God; but I will chastise him, etc. This consequence but a bad conclusion, of himself and altogether evil. Now the cause why God offereth these outward objects unto, and doth put these inward motions into men, whom he knoweth will abuse them; is that his justice might be seen and acknowledged by their injustice. Fourthly, by giving success to their endeavours, and by letting them prosper in sin. Thus he bade the Devil go and seduce Ahabs 400. false Prophets and prosper, and thus judas and Pharaoh prospered in their wicked designs, but herein God's end and scope, and their end and scope much differed. Isay. 10. v. 7. Quest. How can God be said to blind the reprobate, seeing that many times, and in many places, he offereth the light and brightness of his glorious gospel unto them, 2. Cor. 4. v. 4. which is a mean and instrument to inform and enlighten them? An. First, they are blind by nature, and uncapable of the saving truth, and God is not indebted nor bound unto them, who, albeit he putteth blindness into no man, yet he leaveth them therein, and doth not infuse light into them; so that the more means are used for their instruction and illumination, the more they are hardened and blinded; for even as the Owl by the brightness of the Sun is blinded, Similitudes. albeit all other birds are enlightened by it, and as the Clay is hardened by the same Sun by which the wax is softened and melted: so by the same holy Scripture and glorious Gospel, whereby the Elect are enlightened and converted, the reprobate are blinded and hardened, and that only through their own default and impotency, and not through the Gospel. Secondly, God in his justice (now every action of justice hath in it the nature and respect of God) because it is the punishment of sin, doth by further blindness and hardness of heart, punish their corruption and stubborn rebellion, which they have and do most greedily drink in, and draw upon themselves, inso much that they wink with their eyes purposely, and will not see and acknowledge the truth shining forth unto them. Quest. In Isay the Lord foretelleth but a particular judgement, and why is it here generally applied? Ans. First, the rule of justice and equity, is one and the same with God in every age, and therefore he may according to the proportion and number of their offences, as well punish many of the jews in Paul's time and sithence, as some particulars in Isaiahs' time. Secondly, their sin and contumacy since Christ his coming hath been more general and grievous, than the sins of all their ancestors, therefore it is accordingly to be punished. Thirdly, the punishments of particular men in Scripture, serve for general lessoning and warn unto us, that except we repent and believe, we are to expect the like judgements, and so look to drink of the same cup. Israel hath not obtained that he sought. It is not enough and sufficient for men to desire to be blessed, and to seek for righteousness and salvation, yea, to take great pains for it, (for so much Heretics, Idolaters, Hypocrites, jews, Turks, Papists, yea and Pagans have performed) unless it be by the right lawful means, Doctr. and those ways that God hath ordained and sanctified in holy Scripture. It must not be by the law, for that can justify and save no man, for no man can keep it, nor by men's own works and deserts, for if they proceed only from civil and mere natural men, they are altogether sin in God's sight, and as for the good works of the regenerate, they are but unperfect, yea and stained with many defects, and therefore they cannot abide the rigour of God's justice. Secondly, they are countervailed, yea infinitely exceeded with sins both of commission and omission: but true righteousness and happiness is only to be sought and found in Christ jesus, as he is revealed and set forth unto us in holy writ, Act. 4.12. Act. 13. vers. 38. & 39 Luke. 24. v. 47. Reas. Otherwise if we seek righteousness and salvation preposterously and not by right means, we labour in vain, we deny the grace of God, and do dig Wells that will hold no water. To this purpose the Prophet Isay showeth, that the people doth foolishly, who neglecting the sweet and saving meat and drink of God's Gospel, did bestow great pain and cost in procuring other meat, namely human traditions and superstitions, which had no virtue of nourishing in it, and which held no true contentment to the overseers of them: Isay. 55. v. 2. Why do ye (saith he) lay out silver and not for bread? and your labour without being satisfied? Hearken diligently unto me, and eat that which is good, and let your soul delight in fatness. The uses of this doctrine are manifold. 1. Use. First, hereby are condemned all endeavours and good meanings and intentions that are not of faith, and so are nothing but sin, Roman. 14. verse. 14. 2. Use. Hereby is refuted the gross error of those that hold that every man is and shall be saved by his own religion and profession, whereas there is but one truth, and one way of salvation, and that fully and perfectly described in holy Scripture. john. 14. vers. 6. Math. 7. vers. 13. 3. Use. We must (if we would be blessed and so saved) seek for righteousness and justification in Christ only, for there alone it is to be found. Acts 4.12. 1. joh. 5.11. But the Election hath obtained it. Doct. Here hence in a word (for the point hath been handled before) we may note, that the cause of obtaining justification and salvation, is without us in God's predestination and free mercy, and not in the merits of our works, Rom. 9.18 Titus 3. v. 5. for here is an utter opposition between Election and works. Use. Wherefore we must be thankful unto the divine Majesty, for so great and free salvation, and ascribe all the glory and praise of it unto his mercy only. And the rest have been hardened. Doctr. The beginning of the ruin and damnation of the reprobate, ariseth from the desertion and reprobation of God. Reprobation is the very tree, root, and fountain of blindness; for the wicked forsaken of God, can do nothing in all their deeds, words and counsels, but pull, hale, and heap upon them God's curse. 1. Use. Let not the Elect and the true servants of God be offended, in the madness and senselessness of Reprobates, seeing that it hath his original and foundation from God's decree of reprobation. 2. Use. Hereby is condemned the error and ignorance of such, who are of opinion, that God did not freely of himself (before Adam's fall) determine of all things, persons, accidents, circumstances, etc. where as GOD doth effect and execute nothing in time, but that which he most wisely and holily determined before all times. The spirit of pricking or compunction. Taking the word in this sense and signification, we are taught this lesson and conclusion. Doctr. That God doth most severely and grievously punish those that distaste, contemn and reject his grace offered and tendered to them in Christ, namely they are so given over of God and so possessed by Satan, that they pure and powerful ministry of the gospel, and testimonies of God's word applied against them doth nothing, but vex, gall, enrage and torment them. Act. 7.54. Apoc. 11. v. 10. Nay they are so offended at, and so envy the success and prosperity of the gospel and the true professors of it, that they cannot rest, and do (to the consuming of themselves and hastining of their own speedy and just damnation) nothing but breath out gall and bitterness, against good m●n, and design God's Church and children to death and destruction. Act. 4.16.17.18. joh. 9.22. Math. 2. v. 3. Apoc. 20. v. 9 Rea. The reason is, that they might (to their greater damnation) have some checks and inward torments of conscience whiles they trouble and persecute the Godly; which is to them but a beginning and a forerunner of everlasting damnation. Use. Let us beware that we do not foster and norrish any root of gall and bitterness in ourselves against God's truth and servants, lest otherwise we in time become indurate, senseless and desperate, but let us fear God and his judgements, Prover. 28 14. for he that always feareth in blessed, but he that hardeneth his heart shall fall into evil. The spirit of slumber. Thus it is in the original and perhaps (as it is well guessed at by some) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Piscato●▪ in hunc locum. is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth might, to signify some deep sleep, wherewith men are usually possessed in the dead of the night, & this senseless slumber may well be an effect, and the issue of a pricking and enraged conscience. The Doctrine which I raise hence is this, Doctr. that God in his just judgements doth many times (to punish men's unthankfulness and contempt of the truth,) deprive them of all sense both of their sins and of God's anger and displeasure against sin, in somuch that neither by plagues nor promises they will suffer themselves to be awakened out of this deep sleep and dead securit●e. Isay 28.15. The reasons hereof (in respect of the wicked themselves,) are, first because they revolt and depart from the word of God, and hence become so blockish that they have no sense at all, neither acknowledge God's hand and counsel in their pains and punishments. Secondly enjoying long peace and prosperity, and having no open and professed enemies, judg. 18.7. Apoc. 18. ●. 7 they like the secure city of Laish and the proud & careless whore of Babylon think they are far from all danger and shall see no evil. Thirdly, they vainly imagine that they have sufficient defence and provision against imminent evils, and if they fall out they have ways and means enough to elude and escape them. Let us be advised from the consideration of God's hand upon the jews, and beware and take heed that we never despise nor reject the gospel and blessings of Christ propounded and offered unto us; lest with them we be left and forsaken in our natural blindness and by continuing stubbornly and stiffly in our sins we become worse and worse, and so die in our sins and be damned. Eyes that they should not see. Doctr. God as a just judge doth deliver up the reprobates being destitute of his grace unto Satan and their own lusts to be blinded more and more. joh. 9 ver. 39 Math. 13.13. and this God doth not by injecting new blindness into them, but by withdrawing his grace from them and by leaving them to their natural blindness, and so it must of necessity be increased when men are forsaken of God. The reasons hereof are, first because they are none of his people and elect and he is not indebted any way unto them therefore he showeth his power and justice in their blinding and hardening. Secondly, because for the abuse of the gifts and graces of God and for the ill employment of their talents, God depriveth them of the knowledge and preaching of the word, and so they ran daily into great blindness and obstinacy (God in his just judgement forsaking them) or else, if they enjoy the ministry of the word; their hearts are so hardened and starkned with wicked desires and lusts, and by the custom of sin draweth as it were such a thick skin upon it, that it can by no warnings and admonitions be bend or bowed, and they so hate the doctrine of the gospel, that they never heed it, much less meditate upon it. 1 Use. Let us not marvel at this judgement as though it were some new thing, that they that do stubbornly and stiffly reject the gospel, be thus blind, seeing that the Prophets so long before complained of it, and foretold it; but let us rather beware of it and pray that we be not for our naughtiness and negligence given over to the same judgement. 2 Use. Let us be truly thankful unto God, and give glory and praise unto him, that leaving and forsaking many others in the blindness of their mind and hardness of their hearts, he hath by his spirit opened our eyes and ears to understand the doctrine of the gospel and to receive it by faith unto salvation, for he hath not done so with every person, neither have the most, known his laws. V. 9 And David saith, let their table, be made a snare, and a net and a stumbling block even for a recompense unto them. V. 10. Let their eyes be hardened that they see not, and bow their back always. And David as a figure of Christ saith. Paraphras. Let their table. i. their meat, drink, law, scripture, sacraments of outward worship and all their prerogatives and excellencies, be made. i. turned into a snare. That is as unhappy birds are ensnared in that wherein they sought relief and comfort, so, let the forenamed benefits wherein they outwardly rest, and which by their wicked opinions and errors they have perverted and abused, and their preposterous zeal against the gospel, turn to their destruction, Let it be a stumbling block and recompense unto them. i. Let them stumble against the Law and holy Scripture as against a stone, that they may not be builded thereby to salvation, but may run headlong to their own destruction: and let it, as a recompense turn to their more grievous punishment and judgement, and leave them without all excuse. Let their eyes of their understanding be darkened. i. blinded that they may not admit and receive the saving light of the gospel, that they be without counsel in their affairs and not perceive the evils, which do hang over their heads, and bow down their backs always. i. Let them not speed and prosper in their designs and actions, but let them shrink and halt, be cast down and tremble in their minds and consciences, and let them be brought down and diminished by slavery, troubles and captivity, and so weaken their strength that they may be unprofitable unto every work. Q. Did not David, Elias, Paul and others, sin and offend God in praying and using imprecation against God's enemies? A. No, for first they did it by especial and extraordinary instinct of God's spirit, and as Prophets, or figures of Christ unto them, the state and reprobation of divers persons was revealed of God. Secondly, when they did wish eternal destruction to the enemies of God, they did not (to speak properly) pray against their persons, but against the kingdom of sin and satan in them, which cannot be altogether destroyed, but by the confusion of the members and instruments of Satan. Thirdly their prayers and imprecations proceeded only from pure zeal of God's glory and justice, and not from any private distemper, or mixture of human passion, for they considered them not as their own enemies but as the enemies and blasphemers of God. Q. May we after the example of holy men in scripture pray against any particular person? A. No, except we could by a Prophetical or Apostolical instinct discern of their spirits and of their reprobation, which gift is denied us, or except we knew that they had committed the sin against the holy Ghost, which is a malicious and final blasphemy and persecution of the known truth and principles of God's word, which is very hard to judge of, for any one particular person especially in our times, 1 Cor. 12.10. wherein such a gift of discerning spirits is not granted. Q. May we not at all pray against the enemies of Christ's gospel? An. Yes, for first we have the practice and warrant of holy men in scripture for it. Psal. 69.22. 2. King. 1.10. Act. 4. ver. 29. and 30. 2. Tim. 4. Secondly, when we pray that the kingdom of God may come, we, (by consequence) pray that sin Satan and all his members may be destroyed. Thirdly, we are to pray that God's justice may be acknowledged and magnified in the plagues, punishments and ruin of the wicked. Fourthly we must love God above all men whatsoever, and if we sincerely love God, we cannot choose but hate his enemies. Q. With what cautions and conditions, or in what manner may we lawfully pray against God's enemies? A. First we must pray against God's enemies in general, for there are, and will always be many such, whom God will never save. Secondly against their wicked counsels, plots and purposes, 2 Sam. 15.31. and thus David prayed that God would turn the counsel of Ahitophell into foolishness and thus the Apostles prayed against the counsels of the Scribes and Pharasies', Act. 4. v. 29 & 30. that charged them with threatenings that they should not preach in the name of jesus but we must not pray against these persons. Thirdly we must pray conditionally, against them, that if they be reprobates and so incurable, they may be judged and justly condemned, but if they be elect, and by consequent curable, they may be fatherly corrected and so converted and saved. Let their table be made a snare, a net a stumbling block. In that here the word table is specially and principally taken for the holy scripture, we note and observe, that the sacred scripture is like a table fraught and replenished with most heavenly and exquisite dishes and dainties; Doctr. here is food abundantly sufficient both to satisfy and also to solace every hungry and thirsting soul: Some of them and the principallest are, remission of sins, peace and joy of conscience and eternal life. Pro. 9, 22. Math. 22. v. 4. Cant. 5. ver. 5. 1. Use. It must teach the ministers of the Gospel always to set forth this table of the word of God, which is truly the wholesome and saving food of the soul; and as for all speculations, fancies, decrees, traditions, and hay and stubble of worldly vanities let them wholly leave them off and renounce them. 2 Use. Let all sorts of men, that willbe saved come unto this heavenly banquet continually bringing with them an appetite to the word, and by prayer and meditation of their own wants and the sovereign uses of God's word, put an edge to and sharpen their appetites: then shall they be replenished with good things and drink of the well of the water of life freely; otherwise for want of appetite the soul will soon languish and pine away. Their table be a snare, a net. It is proper and peculiar to reprobates and profane persons to stumble at God's blessings, 2 Doctr. and to abuse and pervert them to their own destruction. Titu. 1. ver. 15. et 16. Rom. 2, ver. 4. et 5. 2 Pet. 3.16. Amos 6. ve. 4.5.6. Thus many abuse the doctrine of the law, making it a cause of justification before God, thus they pervert the gospel to give leave and allowance to licentiousness and liberty, thus they abuse God's goodness and patience to patronize them in their sins, and impenitency, thus they use their riches to the oppressing of others, their meat and drink to gluttony, drunkenness and excess▪ their apparel to ostentation and pride, the Scriptures to maintain their errors and heresies, the holy sabbaths to iornying, idleness, sports, vanities, gaming, their wisdom and counsel to entrap and deceive, their might, favour and authority to discountenance and tread down all Godliness and goodness and to advance and countenance all impiety atheism, profanes, and evil practisesse. The reason hereof is, they want faith and purity of heart and affections, and therefore can use and apply nothing well, Similetude. their ill hearts and defiled consciences is like to an evil stomach that turneth sweet meats into sour, and wholesome unto noisome. Secondly, God is their enemy, and therefore all things (that be otherwise naturally and of themselves good) are by God's curse, so many causes of their ruin. Use If we would not draw and pull God's curse upon us through the misapply or abuse of his gifts and blessings temporal and spiritual, let us see and search whether we be true members of Christ, justified by faith, and have our hearts sanctified by GOD'S spirit, for until we be called and regenerate, all things are impure and unholy unto us and we can in no action please God. Rom. 14.23. 2 Use. If we could with comfort & good conscience use and partake of any of God's creatures we must by the direction of his word, be persuaded of the lawful use of them, and that they be ours by God's means, we must also by prayer sanctify them unto us, craving a blessing of God, and desiring him to direct us in the right use of them. Let their eyes be darkened that they see not. Doctr. Out of these words, which are part of the cause, it evidently appeareth, what a great judgement of God it is for men (otherwise of judgement cunning, subtle, politic) to be ignorant of the ways of GOD, and to understand nothing well, Psal. 95. v. 10. and to fight and rebel against God and his blessed truth, and yet to persuade themselves they have understanding. Numb. 16. This was the case and condition of Corah and his complices, who bragged and boasted of their sharp sight, and would have put out other men's eye, in so much that they accused Moses and Aaron (Gods blessed servants) as though their sins were notorious and open to all men. Thus the Scribes and pharisees with whom our Saviour so often disputed, and by name in the 9 of john were made more blind by our Saviour CHRIST his preaching, doctrine, conference, miracles, life, innocency and therefore he saith, that he came unto judgement in this world, joh. 9.39 that they which see might be made blind. i. They that see by their own judgement and think that they need not the sight of grace, for their pride and contempt, are more blinded, `according to the threatening and complaint in Isay. Isay 42.19. Who is so blind as my servant and messenger? And thus the Popes, Bishops, Priests, Jesuits, Seminaries of the Romish Church, who when they are told of their errors, demand if the Church may err, falsely persuading themselves that they are the Church, and therefore they cannot be deceived. The reason of this judgement is for that this obstinate and malicious blindness, is the beginning and progress to eternal damnation. 1. Use. When we see such things and judgements come to pass, let us not be offended nor waver in our faith; but rather be confirmed and strengthened in it; for as much as such judgements are inflicted upon the opponents and contemners of it, It must be an admonition against those conceited persons, who deceiving themselves, think they see, Isay. 5. v. 21. and to be of all most quick eyed, when all their consultations and proceedings are against Gods revealed will, and nothing indeed but works of darkness and the Devil. 3. Use. We must be thankful to the Lord for the light and knowledge imparted unto us, and supplicate unto his divine Majesty, that he would not punish our sins with so great a punishment. And ever bow down their backs. Obser. Seeing the curse of God hangeth over the enemies heads, Psal 89. v. 17. & 19 Psal. 73. v. 17.18.19.20. we have no cause to be afraid and affrighted at their malice, fury, and frenzy; but rather to confirm and comfort ourselves in our holy profession, for God will at length bring them to confusion, and will bring and procure joy and deliverance to his. The reason hereof is, for that it is in the hands of God to break their strength, and to smite them with a spiritual blindness, as he smote the Syrians, the Egyptians and Elymas the Sorcerer with material blindness. Use. The use hereof serveth to reprove the faintness and want of faith in such, who because they see no present likelihoods, beginnings, and possibilities of the wicked men's ruin and overthrow, begin to call in question God's justice, and to frame and conform themselves to their ill ways and practices, not knowing that the candle of the wicked is soon put out, and their pomp and bravery soon cometh to nought, and that in the mean time the godly are only proved and tried, whether that they will abuse God's patience and bounty as the wicked worldlings and Atheists do, or not. Bow down their backs. Doctr. The weakening of the strength is a special judgement of God, Psalm. 102. vers. 24. that is, if at that time for their sins they were diversly afflicted, and banished out of their country, and cut off in the middle of their race, that they should not see the longed for time of the Messias, nor be partakers of the promised and expected glory; much more are they (and so remain) to be afflicted and captivated since the Incarnation and Ascension of Christ: for as much as they would not have Christ to reign over them, nor would be ranged under his banner, nor submit themselves to the Sceptre of his Gospel. Bow down their backs always, or make their loins to stagger, (as in the original, or Hebrew.) i. cause them to tremble in their consciences●. From both these translations considered together, we may observe, how grievous and violent is the inward vexation and perplexities of an evil conscience, Doctr. especially in mighty calamities and sore temptations, so that oftentimes it weakeneth and shaketh the strength of the whole body. It maketh them fear where no fear is, Gen. 4. v. 14. and with Cain to think, that every body that meeteth them is their enemy, Daniel. 5. v. 2.3, 4, & 5. and will kill them. They in their sports and jollities with Balthazer oftentimes observe the hand-writing of God's judgement extant against them, and being alive they are already dead, and being in earth, they are in the very suburbs of hell. Use. If we would be free from the torments and trouble of an evil conscience, we must repent us unfeignedly of all our sins, and with faith and holy zeal embrace and constantly follow and profess the Gospel of Christ. For this is the mean and way, both to procure and to retain joy and peace of conscience in all trials and trouble● whatsoever. The third Section or part of the Chapter. Vers. 11. I demand then have they stumbled that they should fall? God forbid: but through their fall salvation (cometh) to the Gentiles, to provoke them to follow them. Vers. 12. Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles: how much more (shall) their abundance? Sense. I Demand then, have the jews stumbled? viz. at Christ the Rock and stone of offence, that they should fall, viz. should in God's everlasting counsel be wholly cut off and so perish. God forbid, i. let no man think or judge so, for the covenant is not utterly abolished, but they (many of them) remain in possession of it: But through their fall, i. accidentally and indirectly, salvation is befallen to the Gentiles. i. A door and way of God's grace is opened unto them, so that they are hereby called and brought into God's Church and kingdom. If the fall of them, i. their fewness and small number, be the riches of the world, i. so further the calling of the Gentiles, how much more shall their abundance, (do) i. when the greatest number of them shall be called, and embrace the Gospel, than they shall much more further it. And the further meaning hereof is, that if their fall can against nature do it, much more their fullness, raising up, and calling, according to nature will effect it. for faith is of greater power and validity, than infidelity, and grace then corruption, and the jews if they had believed, had both confirmed the truth of God, and by their doctrine and example won many, whom now by their obstinacy they have estranged and lost. Question. Through their fall. Quest. Can the Church fall away from the covenant, grace, and favour of God? Ans. The body in general may, (I mean) those that are only outwardly called, and the ministry of the Gospel may be (as it is often) taken from them, and so they fall away to Atheism, heresy, or profaneness: for God always hath his elect, which come to Christ, and shall never be cast out, Io● 6.17. jer. ●2. 31. Luke. 22.32. God putteth his fear in their hearts and they shall never depart from him. Thirdly Christ prayeth for them, and is always heard. Lastly, the golden chains of salvation. Rom. 8.30. viz. predestination, calling, justification, and glorification, is, nor can be never dissolved or broken. 2. Question. Through their fall salvation is happened to the Gentiles. Qu. Are they excused that by their unbelief and unthankfulness, give an occasion unto other men's conversion? Ans. No, no more than judas, who by his treason and hanging of himself, ministered an occasion (viz. accidentally) to the calling and surrogating of Mathias in his room. For first, they instead of giving good example (which they are bound to do) offend and scandalise others: Secondly the good cometh not from them as any causes or proper instruments of it, but is to be ascribed to God's goodness and wisdom only, who can and often doth out of darkness bring light, and out of sin draw good. Lastly, thieves, robbers, murderers and oppressors, give occasion of enacting and executing of good laws, yet no thanks to them, for they had no such intention: secondly, in regard of themselves, their sins are far more vile and horrible, than the good that cometh accidentally by it. Have they stumbled that they should fall? God forbid. Here we may note and observe God's goodness, Doctr. and the constancy of his eternal love in Christ to his children; whom he loveth once, john. 13.3. he loveth ever, he doth not for the unthankfulness of many or most, break off all occasion to do good to his (though never so few in number, and never so odious and contemptible in the world,) If there be but one Noah and his family in the world that truly serveth him, he will remember and save them, when all the world beside perisheth. If there be but one Lot in Sodom, he shall be preserved when all the rest are consumed; though Christ's flock be a little flock, yet they shall inherit a kingdom: and they whom the Lord shall find waking and well doing at his coming (albeit they be never so rare) they shall be blessed. Luk. 12. v. 37. The reason is, God's covenant is unchangeable, and reacheth unto a thousand generations, and the infidelity of men cannot make his faith and truth in performance of his promises of none effect: Rom. 3. v. 3● Secondly God is just, and doth not (as we see amongst men) punish and condemn the just for the unjust. Use. This must encourage and confirm us in the course of godliness, and in saving ourselves from the common corruption of faith or manners, we shall not lose our reward. Be the times never so corrupt, religion never so abolished, sin never so rife, Atheism and superstition never so much swarm and abound, yet God thinketh never the worse of his, or thereby taketh an occasion to handle them roughly: but he maketh a distinction and difference between the righteous and the wicked, Mal. 3.8. between him that serveth God, and him that serveth him not. 2. Use. Here is condemned the bad and unjust practice of some, that for one man of a calling or profession that falleth and offendeth, taketh occasion rashly to censure and condemn all; as though all the Apostles should be condemned of covetousness and treason because judas was such; or all holy Deacons of Apostasy, Idolatry and fornication, because Nicholaus proved to be such; or all professors of lying and indirect dealing, because Ananias and Saphyra his wife were detected to be such, and therefore extraordinarily punished, whereas in this bad and worst world, we may marvel that any remains good, rather than all or most are such. Secondly, the number of the good is ever far less than the number of the wicked. By their fall, salvation is come to the Gentiles. Doctr. God in his wisdom doth so order and dispose of the things of men, that he doth turn those things which in and of themselves are evil and hurtful, unto occasion of good. He intendeth, worketh, and effecteth always good, albeit the instruments intent and work ill. The Alchemists of our time (notwithstanding all their pains, prating and practising) can never turn and convert base metals into gold: but God can, and often doth, turn evil into good. Rom. 8.. ve. 28 Thus ●hee turned the malice, envy and ill affection of them that put Christ to death, to man's salvation: joseph his selling into Egypt, and his long imprisonment, to his great and high advancement, ●●d the relieving and preferment of his old Father, and of all his envious brethren; and thus he directed the infirmity of Abraham, and the Midwives in lying, into their safety; and David before Achis feigning himself mad, into David's preservation. Use. Let none then that fear God be terrified and daunted with the blustering threatenings, or furiousness of the wicked against them; but in faith, patience and silence, commend themselves and their cause to God, for he will direct all to good, and out of evil premises, draw good conclusions. Psal. 38. & Psal. 112. To provoke them to follow them. See here and observe the great wisdom and loving kindness of God towards his children, Doctr. who by his favour showed unto others; and by substituting others into their places, maketh them ashamed of their unthankfulness, and laboureth to stir up in them a desire and purpose of reconcilement. Deut. 32. Because (saith the Lord) they have moved me to jealousy with that which is not God: they have provoked me to anger with their vanities: I will moo●e them to jealousy with (those that are) no people: Ver. 21. I will provoke them to anger with a foolish nation. And herein God dealeth with them as a tender Father with his unkind or disobedient child that will not come to him, Rom. 10.19. he taketh another son in his arms, or setteth him between his legs, embraceth, praiseth, and maketh much of him, hereby correcting the stubbornness of his other son, and provoking him to seek for the like favour and acceptance. 1. Use. Hereby are condemned those that by their Idolatry (as the Papists do) or else with others, by their arrogancy, pride and contempt, alienate and detain the jews from Christianity. 2. Use. Secondly, let us endeavour by our pure and sincere serving of God, by our holy zeal, by our godly life and just dealing, Math. 5. ve. 16. to● give light unto the jews, and at length to provoke them to emulation, and so to win them, that there may be under Christ the head, ●one fold, and one shepherd. john. 10. v. 27. 3. Use. Let us, as we be wail their hardness of heart, & vile contempt of Christ and his Gospel: so daily and heartily with that Elizaeus of our age, now in glory, pray for their conversion, and with that reverend Father say. O Lord jesus, Master Beza his prayer for the jews. thou dost justly revenge the contempt of thyself, and this unthankful people is worthy whom thou shouldest most sharply punish: But O Lord, remember thy covenants, and regard the afflicted for thy name's sake: Also grant unto us, that are of all men most unworthy, whom notwithstanding thou hast counted worthy of thy mercik, that we profiting in thy grace, may not be instruments of thy wrath against them, but that we may rather by the knowledge of thy word, and by the examples of an holy life, through the working of thy holy spirit, reduce them to the right way, that thou mayest once be glorified for ever of all nations and people. Amen. The fall of them, the riches of the world. Quest. Can good come of evil? and salvation of the Gentiles come from the fall of the jews? is here the corruption and dying of one, the cause and generation of another? Ans. Although evil can never produce good as the proper cause of it: yet indirectly and by occasion it may work it. Thus we see that from evil manners and the corrupt behaviour of men, good laws have their beginning and original. Secondly, the omnipotency, and infinite majesty of him, that at the first drew light out of darkness, can draw good out of evil. The riches of the world, the riches of the Gentiles. Doctr. Here by riches is meant the saving knowledge of the Gospel, the grace of God's spirit, remission of sins, and the assured promise and expectation of eternal life, whence I gather and propound this doctrine. That the grace and knowledge of God, is the only true and lasting riches, and that alone that maketh the owners and possessors blessed. Hence the godly poor, are said to be rich in faith, jam. 2.5. to be rich in GOD, Luke. 12.21. This is the true riches, and properly the●r o●ne, for they shall never be taken away from them, Luk. 16.11, 12 and they that are possessed of them shall never hunger nor thirst. Io. 4. This is the treasure hid in the field of the Church, which when a man hath found, be hideth, preserveth it, Math. 13.44. and for joy thereof goeth and selleth all that he hath and buyeth that field. This is that precious pearl which a merchant finding selleth all that he h●th and buyeth. V. 46. And as a man, (albeit otherwise, as poor and miserable as Lazarus,) being possessed with no worldly goods and hereditaments, A similitude. yet if he have of his own a goodly precious and costly jewel he cannot be but rich: even so he that is enriched, with the precious jewel of the grace and knowledge of God, albeit he otherwise have nothing, yet before God he is very rich. That God's Sons are rich (albeit they are in the account and estimate of the world and in worldly respects they are many times poor and bare,) the Scriptures in other places afford plentiful Testimonies. 1. Cor. 3.21. Ephesi. 2.17. 1. Tim. 6.19. 1 Use. Wherefore let us not dote upon earthly and perishable things, which can never make the possessors happy and blessed before God: but let the word of God dwell richly and plentifully in us, let us seek to compass the knowledge of it with all care and endeavour; for of all other things it is most precious, and it alone being tempered and received by faith, doth solace and satisfy the heart, and yields true and perfect contentment unto it. 2 Use. We must so labour and so order the matter that Christ be our treasure and our rich pearl and where our treasure is, Math. 6.21. there must our heart be also: otherwise if we make never so goodly and great purchases in the world, and be never so stored and furnished with worldly wealth, and want this spiritual treasure, this spiritual gold, silver, jewels etc. we are in the eyes of God, and so shallbe one day declared before the eyes of all men, to be most beggarly and bankrupt, naked and ignoble. Luk. 12.21. Apoc. 3.17. V. 13 For in that I speak to you Gentiles, in as much as I am an Apostle of the Gentiles I magnify (or adorn) mine office. V. 14. (To try) if by any m●anes, I might provoke them that are of my flesh to follow them, and might save some of them. Paraphrase. I speak to you Gentiles, viz. which are called from among the Gentiles: in as much as I am an Apostle of the Gentiles. i. I have been called of Christ, principally that I should be the Doctor of the Gentiles, that I might carry his name before them. Act. 9.15. Gal. 2. ver. 7. and 8. I magnify mine office. i. I ommit nothing that may appertain to set it forth and make it famous and illustrious, for this is glorious to my ministry. 1 Cor. 15.10. 1. Thess. 2. verse. If by any means I might provoke. i. by preaching and my example stir up, them that are of my flesh▪ i. those that are sprung of the same Ancestors and so entirely beloved, to follow them. i. to believe in Christ and embrace the gospel, and might save some of them. i. bring to the obedience of faith and, by consequence, to salvation. Q. It is proper to God alone to convert men to God, how then can the ministers be said to convert & save? he alone giveth faith. Eph. 2.20 he alone giveth repentance. 2. Tim. 2.25. and he alone softeneth and mollifieth the heart. Ezek. 32? An. God converteth and saveth as the proper effitient cause and author of it, working inwardly and making the ministers doctrine effectual, but the ministers and preachers do it as outward means and instruments, propounding, offering and applying Gods promises unto their hearts, whose ministry is only so farforth saving and converting, as it pleaseth God to prosper & bless it. Act. 8. v. 31.37.38. Act. 10.43. 2. Cor. 5▪ v. 18. Act. 16. v. 14. V. I magnify my Ministry▪ that I might provoke them, and might save some of them. We, here from Paul's practice and pains in the adornation of this ministry, learn, wherein the dignity, ornament and true honour of the ministry doth consist, not so much in titles, pomp, prebends, multiplication of benefices, glorious apparel, eminency and superiority of place; (albeit there is and needs must be an inequality and difference of order and degrees, in the ministers for composing of controversies and avoiding of confusion) as in diligence of teaching, in advancing true religion, doctrine and life, and in winning many to Christ. 2. King. 2.12. Act. 20. ver. 28. The reasons hereof are these. First God hath ordained them and their calling to this end Act. 26. and if they execute it not their sin is grievous and their judgement most fearful. Secondly hereby God's name is magnified amongst men; and the sweet ointment and smell▪ of his gospel is dispersed far and wide. Thirdly they confirm their ministry and comfort their souls here, and gain addition of glory in the life to come. 2. Cor. 2.16. Apoc. 11. Dan. 12.3. Use. The use hereof is first to tax and condemn the covetous, idle, worldly, vicious, unteaching, dumb, absent, and negligent ministers, who because either they do not God's work at all (especially in preaching, or else▪ execute their functions very negligently, are subject and lie open to God's curse, and are to answer for the damnation of so many souls as perish through their default, Hier. 48.10. Ezek. 33. vers. 6. and 8. Acts 20▪ 26.27. 2 Use. Secondly ministers neglecting all other by-matters that nothing concern them, and the hunting and hawking after worldly goods and glory must strive with all diligence to perform their duties, and to make this their only scope and mark to spread Christ his gospel far and near, and so to convert and save souls. 2. Tim. 4. ver. 2. and 3. Act. 26. ver. 18. V. Which are my flesh, and chap. 9 ver. 3. my brethren, my kinsmen. Doctr. Out of these words the instruction naturally ariseth, viz. the spirit of Christ doth not make men stocks and blocks, or bereave them of natural affection, (for these are of God, they are in themselves good, and without the help and ministry whereof, we can neither truly serve God; nor perform the duties of righteousness and love to men) but it rather causeth and confirmeth them. This sympathy and indulgent affection appeared most notably in Christ jesus in weeping over the City jerusalem, and bewailing the approaching ruin of it, it manifestly also discovered itself towards Mary his Mother, whom he so much respected and had such a provident care of, Act. 9 v. 21.22.23. and here it (as in other places) appeared most eminently in Paul, who with the often hazard of his own life, laboured the jews conversion. Use. Let us have a due regard to procure good, spiritual and corporal to our country and kinsfolks, for this both nature and religion requireth and commendeth; If nature bind us to provide for and do good to our parents, children and kinsfolk, much more must grace and religion bind and urge us to care for their spiritual good and comfort. And might save some of them. Obs. 2. We learn here that the preaching and ministery of the gospel, is not a matter only of civility, credit or a bare letter, but the power of God, the world's salvation, the immortal seed, and to the Elect the sweet savour of life unto life. Act. 13.46.47. 2. Cor. 2.16. 1. Pe. 1.23. and this it was that specially exalted Capernaum to Heaven, and filleth cities and towns full of spiritual joy. Acts 8.8. The reason hereof is, because God hath annexed a promise thereunto, and is effectual, and powerful hereby to draw and save all that belong unto him. Mat. 28.19.20. ● 1 Use. It condemneth the Swink-feldains, and the Atheists of the world, that think the word preached is not of force and power to convert any; for they look unto the outward sound and letter only, and not to the powe●, and promise of God who worketh effectually in it and by it in all them that belong unto him. Romans 1.16. 1. Cor. 1. ver. 24. 2 Use. Let not men despise, contemn and reject the holy ministry, but think and speak always honourably of it, let men herein acknowledge God's goodness towards them, and accept of the riches and treasures of his grace hereby offered unto them. For albeit it cannot profit and avail any thing to salvation without the assistance of the holy spirit: Yet by the help of it, which always accompanieth it in the elect, all that are to be saved, are ordinarily won. Hence no Eunuch converted without a Philip, no Cornelius without a Peter, and no Lydia without a Paul. V. 15. For if the casting away of them be the reconciling of the world▪ what shall their receiving be but life from death? V. 16. For if the first fruits be holy, so is the whole lump, and if the root be holy so are the branches. If the casting away of them, Paraphr. viz. i. the greatest part of the jews, be the reconciling of the world. i. serve and tend to the calling of the Gentles whereby they are reconciled unto God, what shall the receiving be. i. the calling of the fullness of the jews, by which they that before were cast off, shall again be admitted and received into the Church; but life from death. i. a recovery and bringing of spiritual life again to the jews that were so many hundred years dead in their sins, and also their restitution & fullness shall give an occasion of quickening to the Gentiles, Cal. in hunc locum. and of enriching many with the knowledege of Christ and salvation, & so of enlarging Gods kingdom, both amongst jews and Gentiles, and hence by reason of the common felicity shallbe the true and perfect ●oy of the world. For if the first fruits be holy so is the whole Lump. i. For as then when the Israelites had offered the first fruits of their bread and loaves unto God, all the whole Lump and rest of the fruits were hereby blessed and sanctified unto them, that they might with good conscience bake, knead and feed upon them: Even so, if Abraham Isaac and jacob their stock, fathers and founders of their Nation, were (especially) by reason of God's covenant holy and accepted with GOD: so shall the elect of their posterity be (in some sort) favoured for their Father's sake, And if the root be holy. i full of the juice and sap of grace, so shall the branches. i. The holy remainers by force of GOD'S covenant shall receive and draw juice, grace and goodness from it. Q. If the conversion of the jews shallbe not only unto them, but also unto the Gentiles a spiritual resurrection, and life from the dead, and this must needs be a little before Christ his second coming, how can this place then agree, to and accord with, that in Luke where it is said? But when the Son of man cometh shall he find faith on the earth? Luk. 18.8. and with that towards the end of the world Satan must be loosed▪ Apoc. 20.17. and seduce the people of the world. Ans. They may very well and aptly be thus reconciled by distinction: That the last times of the world shallbe happy in respect of the benefits of Christ and the light of the Gospel; and likewise in regard of the gathering together of the Church of jews and Gentiles throughout the world. But they shallbe unhappy and miserable by reason of the world's unthankfulness and the seducement of Antichrist, who shall not be (wholly) abolished before Christ his coming. Secondly, the number of Atheists, Hypocrites, Apostates and profane persons shall incomparably far exceed the number of those that truly fear God and sincerely serve him: yet, that Church shall never wholly cease but under the tyranny of Antichrist, there shall remain not a few that shall rightly call upon God's name, and all the elect shallbe saved, whom the Lord out of all the families, nations, and kindreds of the earth hath marked with a certain mark of Election and adoption. Or thus, in that generation or age, wherein the jews shallbe converted, there shallbe much faith and zeal upon the earth, but in the next following wherein many false Christ's shall seduce many, Apoc. 7.9. then there shallbe (almost) none. What shall their receiving be but life from death? Q. Shall not the general calling the conversion of the jews be in occasion of the diminishing and rejection of the Gentiles? A. No, but a reviving of their faith and a quickening of the word. For the overflowing and streaming fountain of God's mercy and goodness is never drawn dry, and the more that men use it, the more it runneth out and sloweth. Secondly, if that which is evil in itself. viz. the fall of the jews was saving to the Gentiles (albeit accidentally and by occasion) much more that which is good off, and by itself, shall produce and bring forth good effects. V. If the first fruits be holy, than the whole Lump, and if the root, than the branches. Q. Are they, that are borne of holy parents holy, or can parents derive and transfuse grace and holiness into their children? A. No, for they are borne and conceived in sin, and are by nature the children of wrath, but they are holy by covenant and promise only, whether they be jews or Gentiles, according to the tenor of the covenant I willbe thy God and the God of thy seed for ever. Gen. 17.7. and Gall. 3.9. and they which be of faith are blessed with faithful Abraham. Secondly holy and believing parents beget not children as they are holy and believing, (for this proceedeth only from grace and Gods free promise) but as they are men and natural parents; and therefore that which is borne of the flesh is flesh (as all are by nature) and that which is borne (viz. again) of the spirit is spirit. john 3.6: Q. In that the patriarchs and Ancestors of the jews are called, the first fruits, the root, the natural olives are not the preferments, prerogatives and excellences of the jews far greater than of the Gentiles? Rome 5.2. Ans. Yes, much every manner of way, but not in respect of righteousness and merit, for herein they are equal and all one Eph. 2.23. Eph. 2. ver. 3 but in outward privileges and ornaments only. Question What then were then the special and singular ornaments and prerogatives of the jews? Rom. 9.4.5 Ans. Nine specially (as they are numbered by Saint Paul). First the glorious title of Israelites, which name jacob first obtained by reason of wrestling and prevailing with the Angel. Gene. 32. ver. 24.25. Secondly the Adoption to be God's people in general. Thirdly the Glory. i. the honour and dignity, in that the Lord of glory did (as it were) dwell amongst them signs of whose special presence were the Ark and the Temple. Fourthly, the covenants, that is not only the testament but also many compacts and the agreements that passed between GOD and the people. Fiftly the giving of the law, Moral, judicial, Ceremonial, under, which is comprehended the Kingly dignity and Magistracy. Sixtly the service of God, that is, the whole Levitical ministery, and the Administration of God's worship. Seventhly the promises, that is, of earthly and spiritual blessings, and of the Gospel promised to the Fathers. Rom. 1. v. 2. Eightly the honourable descent from the holy Fathers and Ancestors, for whose sake God doth often times bless the posterity: Ninthly and lastly, the having of Christ for their kinsman, Noel. A kinsman. for of them concerning the flesh came Christ, who is God blessed for evermore. Vers. 15. If the casting away of them, & c? what the reconciling, etc. Obs. The conversion of the nation of the jews, shall be the world's restoration, and shall wonderfully confirm the faith of the Gentiles, Rom. 11.12. joh. 10.16. The reason hereof is, for that they both shall have perfect joy, when both jews and Gentiles shall alike enjoy the common felicity, and all scruples, doubts, and all causes of any pretended separation, shall be taken away and removed. Secondly, an increase, augmentation and an honour and ornament shall be hereby added to the Church. Use. Let us therefore desire and seek after their conversion, and heartily pray for it, and by writing, disputes, doctrine, and holy example, further and promote it, for this shall redound to God's glory, and the amplification and improvement of our own, both temporal and eternal happiness. Ver. 15. Be but life from death. In that by the ministery of the Gospel, Doctr. the jews which were dead in sin, are restored to life, and the Gentiles faith revived: Rom. 1.16. we learn hence the saving virtue, and effectual power of it. The first reason hereof is, because it is the power of God to salvation, Rom. 1.16. in all the Elect, for herein God revealeth his true and absolute righteousness, with which life and salvation is always joined, and by the means and ministery hereof, it is conveyed and communicated to them that receive and obey it. 1 Pet 5. V. 23. Secondly it is the immortal seed of regeneration and eternal life; for hereby God doth call men to be his children and doth convert them, Heb. 4.13. he raizeth and createth faith in them, and doth adopt and regenerate them. Use. 1. The first use hereof is, to learn us, not only to magnify and have the Gospel in high account and esteem, that bringeth such comfort and commodity with it; but also to receive it, yea to temper it (as men do mix and dulcific their tart wine with sugar) with faith, and to apply it to our own selves, otherwise it will be altogether unprofitable unto us. Use. 2. Secondly we must hereby be induced and persuaded to lead and live a new life according to the tenor of the Gospel and the intent of the word of God, Titus. 2. V. 11. For the grace and Gospel of Christ hath brightly appeared, teaching us to deny ungodliness and worldly lusts, and to live justly, godlily, and soberly in this present world. Titus 2.11.12. Use. 3. Thirdly hereby also we are remembered and put in mind from whence the. Gospel hath his credit, authority and estimation, not from the approbation of man's reason, nor from the applause of the world, nor from the persons of the Ministers, but from God, and from the admirable and supernatural effects and fruits of it: 2 Tim. 3.16. For it is given by inspiration, it is the voice and letter of GOD and is authentic of, and in itself, and no other doctrines have any credit, authority or power but so far forth as they receive it from the Scripture or accord with it. Verse 16. If the first fruits be holy so is the whole lump, etc. Obs. here is commended the goodness of GOD and the truth of his covenant of grace, that doth redound and extend itself to posterity and succeeding generations, even from generation to generation Exod 20. Psal. 3. Ver. 9 Psal. 89. Ver. 33.34. Psal. 103 Ver. 17. The reason hereof is, his truth and covenant doth not depend upon any creature or thing, without himself, but only upon himself and therefore can by no outward means be nullified or made frustrate. Use. Seeing that GOD is unchangeable, true, and cannot deceive in word or deed; Heb. 13. Ver. 5.6. we are put in mind of our duty, namely to trust in GOD who never faileth nor forsaketh them that rely upon him; and not in men who are liars, hollow hearted and lighter than vanity itself, Psalm. 62▪ 9 Psalm 146.3.4.5. Use. 2 Let us then by our piety, godliness and goodness, labour to bring a blessing upon our posterity: For the children and posterity many times fare the better and are respected for their believing and holy father's sake: woe then to ignorant, Popish, Atheistical, lewd, licentious, blaspheming and filthy minded and living parents, who by their ill example not only pervert and poison their children, but also bring upon and derive the curse of GOD unto them who doth visit the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate him. Exod. 20. v. 5 Use. 3. We must be admonished and advised hereby, that we do not from men's unworthiness and present condition take occasion rashly to condemn them, and imperiously to insult over them. But rather ascend higher, and consider the root and foundation of the covenant, and proceed to their holy Ancestors, that we may know that the blessing of the covenant remaineth in them: Rome 3. V. 3. For no men's sins and unworthiness can make GOD'S faith and covenant frustrate▪ yea many times where sin abounded, grace (by GOD'S merciful disposition) abounded much more, not to encourage any man in sin, but that it might appear that in the matter of justification and salvation, God's mercy is all in all. Vers. 17. And though some of the branches be broken of and thou being a wild Olive tree, was grafted into [or for] them, and made partaker of the root and fatness of the Olive tree. Vers. 18. Boast not thyself against the branches, and if thou boast thyself, thou bearest not the root, but the root thee. Paraph. Though some of the branches, that are hypocrites and void of good works be broken of, id est. rejected and cease to be a Church by reason of their unbelief, and thou being a wild Olive. i. a branch and bough of it, and therefore naturally barren, unfruitful, and bearing nothing but bitter leaves, was grafted in for them, and partaker of the root i. of the juice that cometh from the root Abraham, and floweth unto all the branches, and of the fatness, i. of the graces, promises, and all the benefits, and good things spiritual and outward made unto us in Abraham, of the Olive tree, the Church of the Israelites which sprang from him. Ver. 19 Boast not thyself against the branches, i. (according to the meaning of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) do not shake thy neck against them by insulting, triumphing, and crowing over them, for if thou boastest thyself, thou bearest not the root. i. if you proudly glory and vaunt that some branches being broken of, thou art engrafted into the tree of the Church, know thou that the Church of the jews receiveth nothing from thee, but the root thee, i. thou hast thy foundation and sustentation, and whatsoever thou hast from this, that thou without any merit of thine art engrafted into the Church of God: neither doth the Church need thee, but thou needest the Church, that thou mayest be a member of it, therefore thou must not for the unbelief of some jews scornfully and proudly contemn and rage against the whole body of the people. Q. Some of the branches be broken off. Can the true members of the Church become Infidels, and so be broken off from the fellowship of the Church? Ans. No, if they be living members, and be truly by faith engrafted into Christ; for Christ will lose none of those that the Father hath given him to be saved, john. 17. but these that fall away and are broken off, are only branches and members in regard of the covenant, and in their own conceit, and the charitable opinion of the Church, but not truly and really, and before God, seeing they are none of Gods elect, and are destitute of faith, and the spirit of Christ. Quest, Who▪ and how many sorts of people are or may be cut off and fall away from the Church? Ans. Two sorts. First, those that be engrafted into the Church by the tenor and authority of the General covenant only, whereby God promiseth that he will be their God, and the God of their seed, Gal. 4.28. & 29. but yet are not elected, for every one that is Abraham's son according to the flesh, is not a son of promise. Secondly, they that indeed receive the seed of the word [as many reprobates do] but they mix it not with faith, and it hath no root in them, neither are they renewed and inwardly changed by it. The word in these may be, and soon is either utterly lost, or else choked and perverted, and so they may be cut off, and fall away finally and wholly. And (to conclude all in a word,) they are only & alone cut and broken off, that are Abraham's sons according to the flesh only [as the body of the jews generally were in Saint Paul's time, and sithence] but the sons of promise, or Abraham's sons by faith never are, nor ever can be broken off, be their number never so small, nor their temptations never so great and permanent. 3. Quest. How are men engrafted into the Church? Ans. First, by an outward calling, and by an outward profession and approbation of the word and sacraments. Secondly by Baptism, as a seal of our adoption and entrance or matriculation into the Church. Thirdly, by the testimony and in the opinion of the Church, and so may a reprobate or hypocrite be engrafted. Fourthly, in God's secret counsel and by the spirit of faith and seal of God's holy and spirit. hereby men with a prepared and sanctified heart receive God's word and keep it, these alone Christ draweth unto him and inwardly changeth and transnatureth them until he perfect them and bring them to the end of their hope, that is, the salvation of their souls. and thus are the Elect only engrafted and therefore can never perish. Doct. Some branches are broken of. Seeing that Christ cannot abide barren and fruitless vines, john 15.2. that are devoid of faith and repentance, and hath by reason hereof cut off and rejected not only the nation of the jews generally (for the time) but also many countries and kingdoms amongst us Gentiles, Luke 3. Ver. 7.9. we must make use hereof and learn hereby both to abound and increase in faith and good works. john 15.2. The reason hereof is, for that the anger and indignation of God goeth with it, and temporal plagues and punishments (which are but forerunners of everlasting judgement otherwise) surprise and cease upon us. Math. 23.23. Math. 3. V. 8. Math. 7.21. Math. 21 41.43. Secondly all our faith and profession without works and fruits is not sincere and sound before God, but copper and counterfeit. For true faith and regeneration can no more in their proper time & opportunity be without fruit and obedience, than the sun without light, the fire without heat & the springing fountain without water. Use. 1. Wherefore let us to our outward profession of the Gospel add and associate the continual train and attendant of good works of piety & devotion towards God, and of love and justice towards men. Thus God hath commanded, our faith requireth (for the testimony and cherishing of it) our neighbours need it, and God both regardeth and (in favour) rewardeth it: otherwise, if we bring forth no fruit of godliness & goodness, it followeth that we never had true communion with Christ, and therefore in time we shall be disclosed and discovered to have been but mere hypocrites, and it shall be notified to ourselves and to others, that we never did appertain unto him, and therefore we shall never be admitted into the Court and Palace of heaven, but, as unprofitable servants, cast into h●ll fire. Thou being a wild Olive tree. 2 Doctr. In that we Gentiles are compared to a wild Olive, we hear learn this instruction, that as we Gentiles, even the best of us, are naturally, and before our conversion unto Christ, barren, fruitless and cursed trees▪ untoward and unapt to any goodness, and wholly disposed and inclined unto evil. Gen. 6. V. 5. Titus▪ 3▪ V. 3. Ephes. 2. ●. 2.3 Psal. 14.1.2.3. 1. Cor. 6.9.10.11. The first reason hereof is, because all men are conceived and borne in Original sin, Psal. 51. V. 5. and so are wholly corrupted in all the powers and faculties of body and soul, so we are become crab trees, wild Olives, wild Vines, and wholly degenerate. Secondly, all the actions of the Gentiles considered, Titus 1. V. ●5. 16. Rom. 14.23. Hebr. 11.6. as they are Gentiles and men unregenerate, are in God's sight and acceptation (albeit otherwise never so laudable & allowed before men) nothing but sin, for without faith it is impossible to please God, and whatsoever is not of faith is sin. Use. 1, If we would judge equally and charitably of other men's sins and folly, we must ●ooke unto our own Original sin and to our stuff at home▪ and observe wherein others have the pre-eminence before us so shall we censure others with more conscience & compassion, and be the more preserved from filling ourselves. Use. 2. Let no man trust in his own natural goodness, virtue and worthiness, Luke. 18. V. 13. which is nothing but sin, but let him with the poor publicans hold down his head and humble himself before God for his sins, let him with the prodigal son cry out and say, I have sinned against heaven and against God, Luke 15. v. 18.19. and I am no more worthy to be called God's son. Use. 3. Let every christian, seeing that of a wild Olive, he is engrafted into God's Church, be always thankful for so great a benefit, and lay aside his wild & savage nature, & in piety, virtue, & good works imitate & resemble the noble vine Christ jesus into whom he is engraffed, Ephe. 5. ver. 1 for we must walk in the light, as he is light, and walk in love as we have Christ for an example, for Christ his moral virtues are not only for our contemplation but for our imitation. Use. 4. The Ministers and Preachers of God's word must not look to find the people good, for all by nature are blind, ignorant, corrupt, rebellious sinful; but by doctrine, exhortation, and examples to make them good, let them labour to husband and prune the vineyard, let them gather out all the stones and rubbish of infidelity and superstition, and let them endeavour by continual Preaching & exhortation to beget faith in their hearers, and so to engraft them into Christ. V. 20. Was graffed in for them. No man must despise boast or glory against them that bestow a benefit upon them, Psal. 35. ve. 11.12.13.14.15. as here the Gentiles did against the jews. Thus false witnesses rose up against David, and rewarded him evil for good; he visited them in their sickness, prayed, and mourned for them, but they sought his downfall and ruin. The reason hereof is, for that it is pride and great unthankfulness, Hebr. 6. ver. 8 and God will punish men for it. They are like to the ground that yieldeth to the husbandman that tilleth dresseth and manureth it, nothing but thorns and briars, and therefore is reproved near unto cursing, whose end is to be burned. Use. Seeing that we receive the covenant and doctrine of salvation from the jews, and are of mere grace grafted in by God for them, we must humble and debase ourselves before him, jam. 1. ve. 21 and acknowledge our own unworthiness, that so we may not only contain ourselves from contempt of others, but with meekness daily receive and profit in the word grafted in us, which is able to save our souls. Fatness of the Olive. In that here and also in the 55. of Isaiah and Luk. 14. and other places, 4. Doct. the gifts, graces, and blessings, (especially that concern salvation in Christ) are compared to fatness, fatlings, a banquet, yea to wine, honey, milk, spices, and such like delicate things, we learn that howsoever the wicked ones of the world, Prou. 9 ● Cant. 5. v. 1. glut and pamper themselves with the abundance of God's blessings, and their flesh is fatted and fed like hogs, yet their souls pine and famish; whereas the souls of the believing are filled with God's liberality and replenished with spiritual consolation, which is to them a special pawn and pledge of God's love and providence towards them. In the Gospel they have most sweet and delicate food, Isa. 5 5.2 not only for the necessity but also for the delight of their souls, here their faith is engendered and strengthened, and their trembling souls are solaced, with the most comfortable assurance of remission of sins, and they by the word and sacraments are fed and nourished to eternal life. Use. Let us therefore seek to feed and satisfy ourselves only here, let us love and delight in fatness, and bring always with us an appetite to the word, and then shall we feed on the bread of life. Made partakers of the root and fatness of the Olive— Boast not thyself against the branches. These two members may be, and are much more aptly and justly joined together, than the mingling and blending together of some men's Merchandise and wares, ad deceptionem visus et emptoris, for better show and vent; and from this conjunction and the consideration thereof this doctrine ariseth, Doctr. that they that either in spiritual, or temporal blessings rise by occasion of other men's ruins, and flourish by reason of their decay, must not hereupon grow high minded, and much less scorn and contemn those that are fallen, but rather commiserate and relieve them in what they may. For first thus to offend, argueth an unthankful heart to God for his free mercies which they thus abuse. Secondly, it showeth an heart void of equity and compassion; and therefore GOD in his justice cannot but in time punish the unthankful, and deny means to those who impart none to others. Use 1. Wherefore in all preferments and exaltations (for the avoiding of pride and contempt of our inferiors,) let us walk humbly before our God, and ascribe our advancement and happiness to his mere mercy and not to our ragged and sinful merits. Use 2. By this doctrine are checked and condemned, some in the work, who rather by prescription of time and secret encrochment, then by equities (perhaps) and divine approbation, are become monopolists and engrossers of other men's callings and commodities, and hereupon do not only like the lean kine of Egypt eat up the fat kine of Canaan, but (sometimes) also take occasion to triumph and insult over others that are (perhaps) better members in a commonwealth than themselves. But herein let the offenders learn humility and practise more equity in words and deeds, and let the wronged, not apprehend matters over deeply, or overstretch them, but commit themselves and their just cause to the divine providence, and to humane justice, and count it a more blessed thing to suffer wrong then to offer it Boast not thyself against them. Doctr. No men must for any temporal or spiritual grace wherewith they are endowed above other, be high conceited of themselves to detract from and despise others. Luk. 18. ver. 9.13. 1. Cor. 11.22. jam. 2.6. 1. Cor. 4.7.8. Luk. 16.15. The first reason hereof is, they have not these gifts and endowements above others, because they are better by nature than they, for all are sinners alike, and they have them not of themselves, 1 Cor. 4.17 but of God's favour and mercy only. The second reason is, that God can, and often doth, for men's unthankfulness, Luk. 17.24 25 26. both lessen, yea, and take away his gifts and benefits from them that abuse them, either by attributing to much to themselves or scorning others. The third reason is, because God can, and many times doth convert those who in the judgement of the world, are desperate and past care, examples hereof we have in Manasses, Luk. 13.30 Apoc. 3▪ v. 9 Paul, Mary Magdalen, and the jailor, and in many of them that crucified Christ, yea and in those whom Saint john calleth the Synagogue of Satan. Use. This doctrine serveth to condemn a sort of jolly and flourishing professors, who because they exceed others in sharpness of wit, and quickness of apprehension, and because they can (better than other) argue, dispute & discourse of Mysteries and matters of faith and Religion, use to swell in a conceit of their own perfection, as though they were the only singularists & magnificoes of the world, but as for their brethren, that are (perhaps) in respect of unspotted life, guilesse dealing, pure and humble affection much before them, they, because they want that outward flourish and acute apprehension wherein themselves seem to excel; deface, and dispraise, vilify and despise them, whereas God regardeth the inward parts principally, without which all outward things are of no account with him. Thou bearest not the root but the root thee. We learn here, Doctr. that we Gentiles are beholding unto the jews, and in many respects inferior unto them, howsoever they (for the present) are generally cast off and plucked from the vine. Rom. 3. v. 2 For first, we have our religion & doctrine yea the beginning, foundation & establishment of our church from them. Isa. 2.3. but not they from us. For the Fathers & the Prophets, sowed the seed of the church of the new testament: joh. 4. v. 38 the covenant is derived from them into us & we are changed into their commonwealth and not they into ours. Secondly our Saviour Christ God blessed for evermore, had his birth and beginning from them, and so he came from them. Rom. 9.4. 1. Pet. 2. v. 9 and 10. Ephes 2.7. Deutr. 32 Thirdly they were the chosen nation, the peculiar people, and a royal Priesthood, when all the world beside were out of the covenant, and so no people nor beloved, yea and were without God in the world. Lastly all the particular promises, such as were the land of Canaan, a certain form of government, settled sacrifices, and ceremonies, the glorious Temple, particular promises of long life, and of dominion annexed to the moral law, and the preservation of the stock amongst them, out of which the Messias should come belonged and were proper to the jews of the old Testament only. Use. We must therefore acknowledge ourselves debtor unto the jews, and deeply engaged unto them, we must be so far off from rendering or returning unto them evil for good, that we must pray for their recovery, and do our uttermost diligence, by doctrine, writing, and unblamable life to allure and win them to the approbation and acceptance of the Gospel. V. 19 Thou wilt say then, the branches are broken off that I might be grafted in. V. 20. Well through unbelief they are broken off and thoustandest by faith: be not high minded but fear. V. 21. For if God spared not the natural branches, [take heed] jest he also spare not thee. Thou wilt say. i. to me Paul, why dost thou boast of the holiness of the jewish stock, surely, the branches are broken off. i. they are cast away, that I might be grafted in. i. am engrafted in the Church in their stead. Well. i. thou saith truly, they through their unbelief are broken off. i. excommunicated and ejected out of God's church: V. r. 21. and thou now standest by faith grafted into God's Church, neither art thou yet fallen into the unbelief of the jews, be not high minded. i. do not think proudly of thyself or be overwise in thine own conceit, but fear. i. remain in true humility and in the fear of God, and be religiously careful to preserve faith. For if God spared not. i. but cast them off for their unbelief. Verse. 2●. The natural branches, i. the jews borne in the Church descended from those holy Fathers, Abraham, Isaac, and jacob, [take heed] least he also spare not thee, thou that art but engrafted in, and taken out of the wild Olive, mayest possibly be discovered to be but an hypocrite, mayest fall away from the grace of God, and be thrust out of his Church. Be not high minded, but fear. Quest. Is a man to doubt or stand in fear, whether he be in God's favour or not, or whether he shall certainly be saved or no? Ans. No, I. john. 4.18. for first Charity expelleth all slavish and servile fear. Secondly Christ forbiddeth doubting and distrust in many places. Thirdly, doubting and distrustful fear, maketh all the foundations and principles of faith and true religion [which need no demonstration] uncertain and unfruitful unto us. Fourthly, it doth extenuate Christ's benefits, offer indignity to God's goodness, and evert & pervert the nature and form of faith, which is a firm assent & certain application of God's benefits to ourselves in particular. Fiftly, it depriveth us of all sweet and solid comfort in adversity and affliction, so that our hearts fail us, & our distracted and distressed conscience, can find no harbour and haven to rest and repose ourselves in. Sixtly, it leaveth us no place nor use for prayer and the right invocation of God's name, for how can a man possibly, truly, and confidently pray unto God, of whose favour and furtherance he is always in doubt & suspense. Lastly, he that believeth not, maketh Christ a liar, in that he will give no credit and assent unto the promises that he propoundeth and offereth unto him. But fear. Q. Why then doth the Apostle bid the Gentiles fear? If they must fear, how then can they be certain? A. First Paul directeth his speech here not to every particular person, but to the Gentiles in general, wherein and amongst whom there might be many proud and unmortified professors, and many doubling and dissembling hypocrites, for whom this admonition was very necessary Secondly it is rather a Cave at then a Commination, & serveth not to astonish them, but to stir them up to more▪ carefulness and diligence. Lastly, fear in this text is not to be understood of any troubling and tormenting fear, but of a reverend awe of God's judgements, and of an holy care and endeavour to prevent and divert the disfavour and wrath of God, which may very well consist and consort with the certainty and assurance of faith, 1 joh. 5.18. for whosoever hath faith and hope, he purgeth himself and keepeth himself that the evil toucheth him not. The natural branches. How can the jews be truly said to be natural branches, and consequently good, seeing that even they are by Adam's fall, sinners, enemies to GOD and the children of wrath, as well as others? Ephes. 2.3. Ans. The jews indeed had no natural holiness, neither was it derived from carnal succession, neither was their nature better than ours, but they are natural branches and were so called by reason of the covenant of grace made with them, only, and their nation. Secondly, because they were severed and separated by GOD'S outward covenant and calling, ceremonies and worship from all the world, Cant. 4.12 beside and were as a Fountain sealed up, and as a Garden enclosed. i. reserved and sanctified, for Christ his own use and service. If God spared not the natural branches. Q If the natural branches be not spared, than they that are engrafted into Christ by faith may be cut off. Ans. The Argument followeth not, for they are called natural, not by reason of their sound faith which they now had, but because of God's covenant, and because naturally they had their beginning from the Fathers. Secondly they were only members of the visible Church wherein are many hypocrites but not of the Catholic and invisible Church. Take heed lest he spare not thee i lest he disdain thee and cast thee off. Ques. Can an elect or true member of the Church fall●way and so perish? Ans. No, for they only have the spirit of regeneration whereby they are sealed unto the day of redemption: Ephes. 4. 1 joh. 2.20. joh. 14.5. they alone are endued with the spirit of constancy, and Christ doth never cast them off. john. 6.37. but the comforter doth abide with them for ever. They may (for the time) be deprived of the outward ministry and means of grace and salvation, 1 King. 18.19. yet they were GOD'S people before in his eternal counsel. Secondly benig regenerate and borne anew of incorruptible seed, they cannot perish nor fall away, albeit the outward means be removed. Ques. What are we then to think and judge of those, that from the profession of sound doctrine fall away to superstition or Atheism, and from outward and apparent holiness to open profaneness and licentiousness, and thus live and die, were they ever of the number of the elect or any members of the invisible Church? Ans. No, for the elect and members of the Catholic and invisible Church are only endued with saving faith, true repentance, a lively hope and the true love of the godly their brethren, which graces never fail, die, or are utterly extinct: Whereas Apostates▪ and they that degenerate to Atheism and open Profanes, were never endued with true faith, repentance and other graces that accompany salvation: Well they might (for the time) have the shadow of them, but they never had the truth and substance. Luke 22. Ver. 32. Secondly Christ is always, and he alone an effectual Mediator and Intercessor for the elect only, whereby they are so preserved in the state of grace that they cannot fall away. Wherefore Apostates and backesliders were Christians and members of the Church in outward appearance and show only, and in their own opinion and estimation of others, and indeed all their holiness and profession is nothing else before God but mere formality and hypocrisy. And therefore all these temporal things and outward seem, in time of temptation soon fade and fall away: and of such Christ pronounceth that he knoweth them not i. he never did nor doth acknowledge them for any of his elect, nor approve of them. Ques. Who and what kind of persons fall away? Ans. First, they that are outwardly engrafted into the covenant, but yet are not inwardly called, nor elected. Secondly they that receive the seed of the Gospel, but without the root of true faith, and inward change, & renovation of heart and affection, and these are only the reprobate. Math. 13. V. 19.20.21.22. Ques. In what sort or in what regard do they fall away? Ans. First by their unbelief and unthankfulness refusing the promise made to them. Secondly by corrupting and choking the seed of the word either by want of memory or understanding, & of defect of change and regeneration, or absence of the full persuasion of the truth, or finally either by troubles and persecutions, or else by prosperity, profit and pleasures. hereupon the word and Sacraments and the golden candlestick of the Angelical ministry as wholly taken from them (as sometime it justly cometh to pass) or else if they have no means continued, Amos. 8.11.12. they either as recusants and mere Atheists, contemn them and refuse to use them, or else are thereby [through their own corruption] more hardened, blinded and darkened▪ for the more good gifts and means of grace which offereth unto them, and the good motions he putteth into their minds, the more they do corrupt and abuse them. The branches are cut off that I might be grafted in. Ergo. Our dignity and worthiness is greater than that of the jews, Doct. We must in Gods especial works and judgements diligently weigh and consider the true causes and distinguish and diffe●re them from those that are causes accidentally by occasion only (as in this verse.) For the fall of the jews could not be properly any efficient or procreant cause of the salvation of the Gentiles, the effect ariseth from the proper cause and resembleth & retaineth the nature of it. The reason hereof is, because the issue, event and consequent may be good, (God so ordering, directing and overruling it) when the instruments that work only accidentally and aim at their own evil ends, are evil and malicious. Thus joseph was exalted after all his troubles, and jobs restitution and recovery & 〈◊〉 redemption by Christ his death, was in regard of the effect and event good, yet they wicked Instruments (that only accidentally and occasionally wrought it) sinned heinously, and are not to be excused. For if they would or had pleased God in their proceedings, three things should have been considered of them. First, that they had the holy Scripture for warrant. Secondly that their affections were in tune and well composed. Thirdly that their ends and aims were directly to the honour and glory of GOD: but of these respects the blind reprobates have no regard. Use. The use hereof, serveth to check and control many insolent, surly and swelling Gentiles, that not rightly weighing and balancing the true causes and reasons, did falsely imagine [and so fond err] that the jews were cut and cast off for their unworthiness, and that their unbelief was the proper cause of their admittance and substitution into their empty places and rooms, and hereby they highly conceited themselves, as though they were more worthy before God than the jews. 2. Use. Hereby is met withal the pride and ill affection of some, who rejoice at other men's ruins and downfalls, whether in religion or in outward estate, or both, whereas it is just with God thus to give them over, and they that seem to stand, may fall into the like Apostasy and judgements, for they by nature are made of no better metal than others, and they stand no longer than God doth support them. Through unbelief they are broken. Doctr. here we see and understand what a vile and dangerous sin, misbelief and infidelity is, it is the root and fountain of all disobedience, it draweth God's anger upon us, it hasteneth his judgements, it depriveth us of God's promises, and nullifieth and maketh frustrate his covenant. Hence it was that the jews were grown out of request with God, lost their prerogatives, ceased to be God's people, and lastly most of them were excluded from the kingdom of Heaven. Unbelief was the first sin of Adam and Eve, and was the cause of their fall, and so of all the sin and miseries that befell unto all their posterity. Heb. 3. v 12, Heb. 4. v. 2. Infidelity debarred the Israelites from entering into the blessed land of Canaan, a Type of the kingdom of heaven: it is the cause of all Apostasy and revolting from GOD and his evangelical truth. It maketh Gods heavenly and sacred word unprofitable unto the hearers, Mark. 1●. v. 16 ●poc. 2●. v. 8. it maketh all things impure and unlawful unto men, Titus 1. verse. 14.15. and (in a word) it is the forerunner and meritorious cause of damnation and destruction. The reason hereof is, because it wilfully refuseth the grace of God offered: it doth distrust and discredit God's word, contemn his promises, rebel against his will, and [to conclude] it rejecteth and shutteth out Christ, Math. 13 v. 58 the cause, author and finisher of redemption, happiness and holiness. 1. Use. We must therefore beware of infidelity and unbelief, we must be provident that it do not wound us with his darts, and then the Gunshot of all other temptations shall never blind nor batter us: let us therefore put on the complete harness of God, and the armour of proof, i. a lively faith, which will quench and blunt all Satan's Darts: 1. john. 5. v. 4. well may we be seduced for a time, but not always, nor unto death, for faith preserveth the Castle of our heart, and it overcometh the world. Secondly▪ we must always think and speak honourably of God's word, and labour to be rich in the knowledge of his will, and with full purpose of heart cleave unseparably unto GOD, and by assent of mind apply and clasp fast Christ jesus, and all his saving graces and promises unto our own selves, and then nothing shall be able to damp or daunt us, much less to seclude and separate us from Christ, and the certain enjoyment of the heavenly jerusalem. Thou standest by faith: that is. Thou profitest in thy profession and practice of Christianity by faith. i. by a firm assent of thy mind, relying upon God's grace, and acknowledging and receiving Christ, as he is revealed in holy Scripture, from whence this necessary collection ariseth. The grafting in of the Gentiles into the Olive, Doctr. doth not depend upon their own worthiness, virtues, and merits, but only upon faith, assenting unto and firmly apprehending Gods gracious promises. Now this faith is a free yet a most rare gift of God, not common to all professors, but peculiar only to the elect: from it proceedeth both the beginning and the continuance of their engrafting into Christ, Heb. 3.14. and hereby we are made partakers of Christ and of salvation, and without this faith we are in worse estate than any vassal under the Turk, or any Spanish Galley slave, for their service is only bodily and temporal, but this is spiritual, horrible, and (if they repent not) eternal. Heb. 2. ver. 15. 1. Use. This doctrine serveth, to argue and reprove those that condemn the doctrine of faith, whereas without it there is neither justification nor salvation. By it we are made the children of God, john. 1.12. and stand and stick to Christ the true Vine, Eph. 3. v. 17. and hereby we are interessed in Christ, and all his saving merits and graces'. 2. Use. We must love the Lord and fear him, for his great mercies shed upon us, and for his precious promises made to us, for they are not procured by our deferts or endeavours, but frankly and freely bestowed upon us, of God. 3. Use. We must nourish and preserve faith, and see that it be not of story or a temporary faith, but a true justifying faith. For a true justifying faith is such a root, such a foundation and assurance so built and founded upon the Rock Christ, and the sacred Scriptures, that the gates and power of Hell cannot prevail against it; and as for temporary and historical faith like a flower, Ma●●. 16.16. like painting, and like guilt, and it will soon fade away and be defaced. Be not high minded. When we see proud hypocrites to contemn and condemn other poor men for their present misbelief and miseries, Doctr. and to admire and magnify their own selves they must be terrified with God's judgements. Isa. 28. ver. 9.10. Luk. 16.15. Apoc. 3.16 and 17. Act. 13.40.41. Math. 21. v. 33 The reason hereof is, Jude Epist. v. 23. first, that otherwise no good can be done of them if they be not pulled out of the fire of God's judgements they willbe burned, and if they be not violently awaked, they will drop away and die in their slumber, as they do that are bitten by an Asp. Secondly for that if they will not repent they may be left without excuse in God's sight. Use. 1. Let us therefore beware and be advised that we do not brave out and insult upon others, lest God call and convert them in his mercy, and plague and punish us in his judgement, for our pride and contempt. Use 2. Let no man presume of his own ability and strength, as though he could stand by it in temptation, neither let him please himself in a conceit and imagination of his own constancy, as though he might live securely and dissolutely, and yet escape all danger, lest God correct and plague him, for his conceitedness in suffering him to fall into gross sins, and grievous evil, as he hath suffered many others. 1. Cor. 10. v. 11. and 12. But fear. We must not be secure, Doctr. drowsy and presumptuous & so emplunge ourselves unadvisedly into many sins & punishments; but stand in a reverend awe of God's judgements, suspect and misdoubt our own secret corruptions and be careful in every action to shun and avoid the offence & displeasure of God. The reasons hereof are, this fear is the beginning of wisdom, a part of God's worship, and a mean to make us blessed. Prou. 28.14. Gen 39 v. 9 Secondly, it is a notable rain and bridle to keep and retain us from Apostasy and falling away from God, for he that most suspecteth his own weakness and seeketh means to cure it and to strengthen himself is of all men farthest of from presumption and perils: and here; abundant cau●ela non nocet. i. many caveats and provisoes are not amiss, and God's grace is perfected through infirmity. Thirdly, we are apt and ready upon every temptation to fall and offend and so deserve rejection; and therefore that we may contain ourselves in our duties, and to subjugate and subdue our proud flesh, we had need ever and anon with David and others, to set before our eyes Gods threatenings & judgements against sin. Use. 1. When we see and behold gods judgements to cease upon others, we must be so far from rash and presumptuous censuring and condemning of them, that we must first descend into our own selves and souls, and ransack by the light and lantern of God's word, every corner of our hearts, lest that we be found iu●penitent and so in wrapped in the common destruction. Use. 2. We must by a diligent search of our own sores, and by a narrow view & inspection of God's law, justice and judgement, use all diligence and care to nourish and maintain this holy fear, & so to snib and correct all high and presumptuous thoughts and conceits that may possibly exalt themselves against God and his word. Use. 3. We must learn to decline from all occasions of offending God, and to beware of all show and kinds of evil, such as are lewd company, immoderate feastings, idleness, or the lavish spending of our time, either in pleasures and deceitful delights, or in the affected reading of fables, feigned stories, play books, popish treatises and all unfruitful and dangerous curiosities. Ver. 21. If God spared not the natural branches take heed he spare not thee. Doctr. The sins and punishments of other men must be our instructions, their affliction must be our admonitions, and their woes our warnings: their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their rods our remembrances and sufferings our schoolmasters; that we do not sin against God as they did, and so draw and pull upon ourselves the same or the like punishments. jude. 4.7. 1 Cor. 10. V. 5.6.7.8.9.10.11. Heb. 4. V. 11. The first reason hereof, is, first because their sins and punishments have a proportion and likeness with our sins and punishments. Secondly, God is as much displeased and offended with sin and Apostasy now, as in time past, for he neither doth nor can remit aught of his zeal and justice. Use. 1. We must learn to be wisehearted and to make our election sure to ourselves, and be kept from negligence, unbelief and security by the desertion and Apostasy not only of the jews, but also of the whole world [in a sort] for most are revolted long ago: the Eastern parts to the Turk and to his Alcoron, and the Western parts to the Romish Antichrist and his superstition. It is not good for us to put in adventure our salvation with the most and multitude, unless we would perish with them: it behoveth us to beware and be pure from their distaste of the truth, from their carelessness and hypocrisy, lest God in his justice forsaking us, we fall into the like calamities and miseries both spiritual and bodily. Use. 2. Hereby are highly reproved all those that run to riot and swagger and swear it out, & live so loosely as though hell were broken loose, and God had dispensed with his justice, and granted a general indulgence to sin & rebel against him, and yet those men bear themselves in hand that they shall never be moved or see evil. These men have no feeling of God's judgements, Ezek. 9 V. 9 they are hidden from their eyes and therefore they abuse the Gospel to all carnal liberty, Psal. 50. V. 21. and do and speak what they list. Psal. 10. V. 5. But the ever-watching eye of God's justice ever looketh upon them, he will one day summon them to judgement &, accordingly, if they amend not, measure out and execute judgement against them. Behold therefore the bountifulness and severity of God: towards them which are fallen, severity: but toward thee bountifulness, if thou continue in his bountifulness, or else thou shalt be cut of. Ver. 23. And they also if they abide not still in unbelief shall be graffed in, for God is able to graft them in again. Ver. 2 4. For if thou wast cut of the Olive tree, which was wild by nature, and waste grafted contrary to nature in a right Olive, how much more shall they that are grafted by nature, be grafted in their own Olive tree. Paraph. Behold i. Consider O thou believing Gentile, whosoever thou art, the bountifulness and severity of God. Viz. in the reprobation and casting off of the jews, and the election and calling of the Gentiles, that thou mayst be preserved thereby in God's fear; towards them truly that have fallen, that is toward the jews that have Stumbled at Christ, the stone of offence, and are become unbelievers, and cut from the Church: severity, but towards thee bountifulness, which thou shalt enjoy always: if thou shalt continue in his bountifulness, namely in the favour of God & in faith, and thou dost not by thine unbelief and other heinous offences, make him unto thee of a most kind father a severe judge: Or else thou shalt be cut off i. from the Olive tree of the Church and God's people. Ver. 23. And they also i. the jews are cut from the Olive by unbelief shall be graffed, in the Church of Christ: for God is able to graft them in again, Object. and to enlarge his Church by their addition. For if thou, that hadst been a Gentile in times past, was cut out. Ver. 24. Viz. as a graft out of the Olive three wild by nature i. out of the wild and undressed Olive, and waste grafted into a right Olive, a garden and trimmed Olive, from whose nature in respect of especial promises made to them, and in regard of their holy Ancestors, thy nature much differed, how much more shall they which are by nature i. have great affinity with the patriarchs, and who in respect of their beginning did sometime (by reason of the promises) belong to God's people: be grafted in i. again by faith: in their own Olive i. the Church of GOD wherein the holy patriarchs the jews fathers and Ancestors have the first parts and places. Behold God's bountifulness and God's severity. Ques. Is not God changeable in his promises & covenant seeing that he cast of the jews whom formerly he chose and loved? Ans. No, for first he speaketh of the nation in general, which were his people only by outward profession, and not by secret election. Secondly they were grafted in the Church, but never predestinate to life eternal, for than they could not have fallen away: 2 Tim. 2.19. Eor the Election of God is a firm foundation and all the gates and powers of hell cannot shake it, much less prevail against it. Towards thee bountifulness, Ver. 22. if thou continue in his bounty. Ques. Seeing that continuance and perseverance in grace and faith seemeth to consist in our own power and will, which is weak and changeable, cannot the elect and regenerate loose faith and so wholly fall away from God? Ans. No, for first, constancy and perseverance doth not consist in our own power and will, but it is an effect of God's election, & an especial mark of a man regenerate. 1. john 2.22. Secondly by this manner of speaking, the holy Ghost intendeth to correct pride and presumption in men, and to stir them up to a godly endeavour, to maintain and cherish their faith and to be workers and instruments of their own salvation by using all the good means that God hath sanctified for that purpose. Thirdly faith, albeit the flame and outward effects of it, may be quenched for a time, yet the fire was never put out, but at the least blast of God's word and spirit it is kindled again, and breaketh forth into a bright flame. Lastly, that regeneration and the gift of faith is never wholly lost, it is most clear and manifest by many testimonies of scripture, God putteth his fear into their hearts that they can never depart from him. Luk. 8. v. 15 They have the seed of grace and of faith remaining in them, and they always keep it. Ioh 4.14 Luk. 22.32 joh. 14.15 The grace of God, in them is a Well of water springing up into everlasting life, Christ is always a mediator for them, and prayeth for them effectually; the comforter doth abide with them for ever, God doth never cast them off and they shall never perish. joh. 6. and 10. They if they abide not still in unbelief shallbe grafted in. Q. How can predestination be eternal and certain, seeing that it dependeth upon man's belief or unbelief? An. Our belief or unbelief dependeth upon predestination, for they that are elected to eternal life, believe. Act. 13.48. and they that are eternal refused, cannot believe nor obey the Gospel. joh. 8. and therefore predestination dependeth not on it, for the second causes hang on the first, that is the decree of God and not the first on the second. Secondly our engrafting into the Church dependeth not upon our own power and free-will, but only upon the power of God and his mercy. Thirdly, we must distinguish of the times. The jews that live in one time or age, may be generally rejected, but not so in another, (especially) when their fullness shall (as we daily expect and pray for) come into the Church, and they be by faith Abahams' children. Fourthly, the Apostle speaketh not of every particular but of the people and nation in general. Lastly, their duty is showed us that they ought not to please themselves in their ignorance and unbelief, but to desire to come to true understanding and faith. V. 22. Behold the bountifulness and severity of God. The whole world is but a Theatre of God's mercy and judgements, Doct. for whatsoever, is done in it, he doth it either as the efficient cause, if it be good, and so far forth as it is good: or, if it be evil, he effectually permiteth it, Psal. 97. v. 1 2 3, 4. and most wisely, and to good ends, ordereth and governeth it, and that always without any fault of his, as here we have an instance in the jews rejection, & in the election of the Gentiles. Psal. 115. The reason hereof is, first because God is almighty, and therefore nothing is or can be done in the world, but by his decree and knowledge, effectual working, or (at least) by his effectual permission: secondly God sitteth not idle in heaven, (as Epicures & others vainly imagine) but always worketh & doth care for and order the things of men, preparing and propounding rewards to the Godly, and reserving and providing punishments for the wicked. Gen. 6.5.6. Gen. 22.1. Deut. 8.2. & 13.3. Isa. 4, 1.20.21.22.23. Use. Let us attribute and ascribe nothing to chance or fortune, but ascribe all to God's holy providence, who decreeth and foreseeth, governeth ordereth and directeth all things, even the least and most vile things, and that, in a most excellent manner, & to most excellent ends, and if nature nihil facit frustra, than the God of nature, who is wisdom itself doth nothing but to excellent purpose. Towards them which have fallen, severity. We by other men's sins and falls must be humbled and stand in fear, Doctr. least by our unbelief and other sins that flow from it, we draw God's anger and judgements upon us. We have infinite spectacles hereof in scripture, as against the old world, that in the days of Noah was drowned: against the Sodomites that were destroyed with fire and brimstone from heaven: of many thousand Israelits that perished & were destroyed in the wilderness, for murmuring for rebellion, 1 Cor. 10 v 6 7.8.9.10.1 Rom. 15. v. 4 for fornication, for idolatry, and for tempting of God. jud. Epist. v. 7. of the jews exiled their own country and led once and again into captivity, and many other both general and particular judgements, recorded in scripture, both in the old testament and also in the new, yea all ages and our own experience yield us store and variety of examples. The reason hereof is, because God is merciful unto us, and would not have us perish, 2 Pet. 3.9 but to come to the knowledge of the truth and to repentance and so to salvation. Secondly. God is just and hateth sins alike in all, and if we will not take warning by others, God will censure and punish us sharply. Use 1. Let us pity and commiserate their woeful condition that have provoked God's indignation against them, let us commend them to God in our prayers, and do out uttermost endeavour to recover them. Use 2. Let us mark and meditate upon God's severity against the Hungarians and the greeks and other places of Europe, that have been captivated and enthralled to the Godless and barbarous Turks, together with Asia and Africa. Let us also consider the great and long Apostasy of Spain, Italy and other countries in the West part of the world, from Christ to the Romish Antichrist, and withal behold Gods incomparable mercies so long and so strangely continued, unto us and our nation. Let us acknowledge our own unworthiness, and be always thankful unto God, for so great mercies, and beware lest we contemn the riches of his goodness and patience, that leadeth and provoketh us to repentance, and take heed that, that be not found in us which we tax and condemn in others, lest God receive them again into favour, and withal disclaim and cast us off. But towards thee bountifulness. Doct. Here we may observe God's gentleness and facility towards his children, he is a most indulgent father to them; most sensitive of their miseries, and one that is most ready and willing to help them (that truly serve him) in all their needs and extremities And whereas he being debtor to no man, might neglect, yea reject all, yet he amongst many chooseth some (albeit of themselves altogether unworthy and strangers from God and his covenant) who may both temporally and eternally, enjoy his goodness, and always praise and magnify him for it. The particulars hereof appear towards the elect, and evidence themselves especially in Gods constant love towards them through Christ, Rom. 8. v. 30. in their effectual calling, in their justification, and sanctification, in disposing and directing all things, Psalm. 73.1, yea even their afflictions, Rom. 8.28. yea their very sins to their good, Isa. 57 v. 1.2. and by advancing them in the time appointed to everlasting salvation and happiness. 1. Use. Seeing that God is so good and bountiful to his elect, we that serve so good a Lord and master, must be ashamed to offend him, and we must think it an intolerable matter to requite his goodness with evil. And when God shall either in his justice correct us for our offences, or else chastise us (thereby to produce and work some greater good) we must never repine and grudge against him; for he in wisdom and mercy manageth all things for our good and salvation, Hebr, 12.7. and 10. Rom. 8.28. 2. We must acknowledge that we receive all good things from God alone, we must admire and esteem them, and repose our whole trust and affiance in God for his goodness and bounty, and seek and sue unto him by prayer and supplications in all our distresses and distractions; then will he delight to do us good, and be a present succour and shelter unto us in time of need. Psal. 46. v. 1. Hebr. 4. v. 16. 3. Use. Lastly, we must day and night, publicly and privately, sound and set forth his mercies toward us, that whereas he might have made us and left us to be unbelieving jews, or blinded and idolatrous Papists or ignorant Atheists, or profane and godless paynim, he hath vouchsafed us the glorious light of his saving truth, and hath taught us both outwardly and inwardly how to walk before him and so to attain unto everlasting rest and blessedness. If thou shalt continue in his bountifulness. Doctr. It sufficeth not once to have entertained the grace & Gospel of God, to have made a gay and goodly profession of it, and to have gotten credit and esteem by it, except with a perpetual tenor we follow our vocation, Heb. 3.14. except we keep a settled and continued course in godliness and hold fast the beginning of our substance whereby we are upholden unto the end, Luke 9.2. having set our hand to the plough, we must not once look back, we must persever unto the end, Math. 24.13. if we will be saved: If we would win and wear the Crown of righteousness, we must with blessed Paul fight a good fight, 2 Tim. 4.7.8. finish our course, and keep the faith. The reasons hereof, are (especially) these; first God is a bountiful Lord and unchangeably good, therefore we must serve him willingly and with all our hearts, and that for ever if we would be rewarded by him. Secondly except we persist and abide in God's love, truth and service, all our former labour is but lost, all our righteousness shall be forgotten; Ezech. 18.24. if we fall and part away from God, we are the instruments of our own destruction, & shall die and be damned in our sins. Use. 1. Seeing that many that only in show and never in good earnest embraced God's goodness and his promises, are justly deprived of them, let us while we have time and means, labour & contend to go forward in piety and religion to the end, and to make our election sure (unto us) by good works. 2. Pet. 1.10. Use. 3. Here are justly reproved those that serve GOD only by star●s and brunts, by account of days, years and months, and so are soon hot and soon cold, soon ripe, soon rotten, their zeal and religion vanisheth away like a cloud or a morning dew. Hosea. 6. V. 4. Vs. 3. We must not in this heavenly course consult with flesh and blood, Gal. 1 V. 16. nor bring a fleshly mind to religion, nor any worldly respect & sinister aims of procuring honour, authority, credit, riches, praise: for when we speed of our desire, than our religion determineth and endeth, and when our ends fail, than our godliness goeth away with them, or if the sincerity of the gospel shall condemn and cross us in our vices and vanities, profits and pleasures, than we bid adieu to religion, and will desire it to depart out of our coasts as the Garge●its did our Saviour. Wherefore we must always be advised by God's word, we must love it and delight in it and with all our souls, serve the Lord of heaven: then shall we continue in God's goodness and never be confounded. Or else thou shalt be cut of i. because thou art unthankful, or but an Hypocrite, God will take his kingdom and Gospel from thee, Doctr. or he will leave thee to thyself, or give thee over to Satan, for to be seduced & hardened by him. It is expedient and necessary for the ministers and preachers of the word sometimes, (especially) in time of a general security, and corruption of manners when they see and espy there people and hearers to grow secure and proud, Esa. 58. Heb. 6.10. 1. Cor. 10.11.12. to contemn other, and to rest only in titles shows & outward appearances to use argumen●ts, of terror and to denounce the heavy judgements of God that hang over their heads, Heb. 6.10. 1. Cor. 10.11. 2, Tim 4.2.3.4. jud. 23. The first reason hereof is, because without this rough dealing, the conceited Hypocrite, the glozing gospeler, and the drowsy professor cannot possibly be thoroughly couninced, much less awaked and converted. Secondly there is often in the best Christians a kind of benumbedness, a kind of worldly drowsiness, and a kind of spiritual pride and conceitedness, therefore for the finding out & redress of these infirmities and faults they have need of daily and sound admonition, Apoc. 3 17. and the more that faith is corrupted and men's manners infected, the more need to ply them with admonitions. 1. Use. Let us labour and endeavour to serve God in singleness of heart, and in godly sincerity, without any by respects or sinister aims; for than shall we clear ourselves from hypocrisy, and in the time of distress and in the agony of death, find and feel everlasting and unspeakable comfort. 2. Use. It behoveth us, if we would approve the soundness of our conscience, or be raised from the sleep and slumber of negligence and security, and be kept from Apostasy, and the custom and sway of sin, to endure and admit of wholesome reprehensions and sharp admonitions. If we do so, they will be but warnings unto us, nay, purgations to purge us of many superfluous humours, of pride; false opinions, and evil conversation, yea and a notable restorative to recover us, and a preservative to keep us in good plight, being once cured & recovered. They shall be grafted in. We learn here not to deny all hope of pardon, even to men that fall and offend most grievously, but to put them in some hope of obtaining mercy, Acts. 8. v. 22. Dan. 4 24. Ephes. 2. so long as they do not by manifest signs declare themselves to be altogether desperate and incorrigible. Amos. 5. But it must be so propounded, that still their sin may be beaten down, their security removed, and their mind (in sense of their damnable downfall, into which they are cast) more stirred up to seek the face and favour of God. Reasons. For, first God's power is infinite, and his mercies bottomless, & therefore he can & may convert them. Secondly, if there be no hope and comfort left of mercy and forgiveness, men will never seek to be reconciled unto God, by true repentance, but either will be swallowed up of despair, or else persist and proceed on in their obstinacy and blindness. Use. This meeteth with the error of the Donatists and Novatians, who did deny repentance, and receiving in again into the fellowship of the Church to those that shrunk from the profession of faith in time of persecution, or fell into manifest offences after Baptism, whereas the word of God is flatly against it in many places, jer. 3.1. john. 21.5.10.17. and in many particulars, 2. Cor. 2. v. 6 7.8. Math. 18.22. 2. Use. Let no man (albeit he have been never so great a sinner, or never so often fallen and offended) despair of God's mercy, but only acknowledge and bewail his sins before God, labour and resolve to forsake his sins, and to lead a new life, and wholly and perfectly rely himself upon God's mercies in Christ, and by the hand of faith apply them continually to his soul, and then though his sins were as crimson, Isay. 1. v. 18. they shall he as white as snow: though they were as red as Scarlet they shall be as wool, for Christ his satisfaction is of infinite validity and virtue: our sins finite, but his mercies are infinite. For God is able to graft them in again. Seeing that God is omnipotent, and that nothing is impossible unto him, of those things which he will, that his power doth in nothing more shine out, then in the justification and saving of men: Doctr. we must not rashly despair of a man's conversion, nor deny pardon to those that have fallen, or debar them of the means of sal●●uation, for the very jews shall be grafted in again, when they shall return unto the Lord, 2. Cori. 3. 1●. Luke 21.24. and when by faith they shall embrace the Messias. 1. Reason. For God oftentimes converteth the most wicked, Luk. 23. v. 30. and of whom (in man's judgement) there is none or the least hope. Examples hereof we have in Manasses, the Ninivites, Apoc. 3.9. Mary Magdaline, Paul, and the Thief upon the cross, and of those of the Synagogue of Satan in Saint john's time▪ Secondly, we shall hereby much detract and derogate from God's greatness and goodness, and foster an uncharitable opinion of others, whereas charity must hope and believe all things. 1. Cor. 13. Thirdly, God's power is not idle and included in heaven, but active, effectual and showing his effects in all places, and in all persons. 1. Use. Let us by this doctrine be humbled and give the glory unto God; for that recovery and conversion cometh from his power and mercy only, and otherwise man in matters of his salvation, wanting faith, can do no more than a bough or branch broken off can grow green before that it be by the gardiner's or Planters hand grafted into the Tree. 2. Use. Let us in all dangers, all outward difficulties and impossibilities, and in the performance of all God's promises build upon his power and omnipotency, (viz. so far forth as it standeth with his revealed will) and this will notably stay and support our faith in all temptations and trial. job. 19.25.26. Math. 22.29. Rom. 4. v. 20. Dan. 3.17. Verse. 24. How much more shall they that are by nature be grafted in their own Olive tree. Doctr. We must hope well of their conversion and salvation, that yet remain in the covenant of God, and be of the blessed seed, albeit they for the times past, and the present instant (generally) remain in unbelief and contempt of Christ. Psal. 8.9. v. 33 & 34. The first reason hereof is, because God's covenant with his elect is perpetual, unchangeable, and extendeth it ●elfe to a thousand generations, and therefore must needs be accomplished in them. Psal. 103.17. & 18. The second reason is drawn from the power & practise of God, in effecting and bringing to pass greater and more unlikely things, such as was the conversion of the Gentiles who never were Gods peculiar people & nation, nor the sons of Abraham (before their conversion to Christ) nor chosen of God, as the jews were: & therefore much more can he & will (in his good time) bring home the erring and wandering jews, his own peculiar people. Use. Let us by due contemplation & pondering of the works of God's omnipotency in greater matters, not doubt of it in the performance of lesser matters. As for example, can & could God make all the world of nothing? could he destroy Senacheribs army in one night by one Angel, & cannot he in time when he pleaseth, confound & destroy Romish Babel, by his Almighty power, and by such an infinite host of his creatures which he hath always ready at command? The first part of division of the Chapt. v. 25. ad. 33. For I would not brethren that ye should be ignorant of this secret (lest ye should be wise in yourselves) that partly obstinacy income to Israel, 25. verse. until the fullness of the Gentiles be come in. And so shall all Israel be saved, as it is written, the deliverer shall come out of S●ion, 26. verse. and shall turn away (defections) or ungodliness from jacob. And this is my covenant to them, 27. verse. when I shall take away their sins. I would not have you ignorant of this mystery: Paraph. id est, of this secret and hidden thing; which hitherto hath been uncredible to the jews, I will bring it now into your remembrance: lest you should be wise in yourselves. i. lest you be wise in your own eyes, and so proud and arrogant, that partly: in respect of some persons, and for a time and in a sort, but not altogether: obstinacy, i. hardness of heart and unbelief: is come to Israel, to the jews or people of Israel, until the fullness of the Gentiles be come in. i. as it were the whole body of the Gentiles. So that no nation shall be left out, and though they be never so barbarous, as they of America, amongst whom it is to be thought, that some of the Apostles Disciples preached or (at the least) that the same & sound of the Gospel might easily be brought to them from other famous and populous places, or else if so be that not so much as the fame and sound of the holy Gospel hath come unto these barbarous people & countries, yet it is agreeable to Christ's general promise. Math. 24.14. that they shall in succession of time hear of it and have it, especially when other parts of the world have declared themselves unthankful for it and unworthy of it (as all the Eastern parts have done, and therefore have justly lost the Gospel) which shall not successively, and (at least for a time) embrace the Gospel, shall enter into the Church and be converted. And so when the fullness of the Gentiles and jews are entered into the church, ●ll Israel. i. all the Elect, or the whole body of the people of Israel then living or the fullness of them, as verse 12. that is the greatest part of them, shallbe saved. i. by the preaching of the Gospel be effectually called, and justified by faith in Christ. The deliverer shall come out of Zion, 2 Corint. 3. v. 16. the Redeemer and Messias shall open the eyes of their understanding, and take away from them the vail of Moses, and shall turn away ungodliness from jacob. i. shall forgive pardon, and justify by faith the posterity of jacob. Ver. 27 This is my covenant to them. i. this shallbe my covenant, I will receive them again into my covenant, from which before through unbelief they had fallen, when I shall take away their sins. i. I shall pardon them all their sins for Christ his sake, and adopt them to be my sons, and so they shall testify their thankfulness to the Son of God, by confession of his name and by true Godliness. Verse 25. Q. When is likely to be the time of the jews conversion, before the sacking & burning of Rome or afterward? A. In all probability it is like to follow the burning and destruction of Rome, for then the stumbling blocks that the Papists offer them, by their imagery, invocation of Saints, Latin service, and abominable and most senseless transubstantiation, shallbe removed & taken away. Secondly (as it appeareth in the 18. and 20. cap. of john's apocalypse, (there shallbe some reasonable distance of time between the burning of Rome and the end of the world, in which it is most consonant to truth that the jews shallbe called, for their conversion in the last general sign & forerunner of Christ's second coming so far forth as the scripture revealeth unto us. 2. Q. Whether shall the jews recover the holy land again or not, and be all converted and dwell their; seeing that it is said their deliverer shall come out of Zion; or must we think rather they shallbe converted in the Countries in which they dwell, and into which they are dispersed or shall then be found inhabiting? Ans. They are likely never to recover it, for they have no such promise, neither have they any possibility of means to compass it. Secondly Christ's coming unto them shall not be visible but spiritual, not from the Earthly Zion, which long sithence hath been made desolate, but from his spiritual Zion of his Catholic Church. Lastly it is most probable and likely that they shall be converted in those countries into which they are dispersed, and in which they have their residence. For first we have some small beginnings (here & there) of it. Secondly they shall better and sooner by by their zeal and example revive the faith of the Gentiles being mixed and conversant with them, and living amongst them there, then if they should dwell and be contained all in one country. What is meant by the fullness of the Gentiles? Vers. 25. What that the whole world shall at one time ever be enlightened and converted, or that only th●se countries, that formerly either had not the Gospel at all, or (at least) in very small measure shall be called? Ans. It cannot be understood of an universal enlightening of the whole world at the time of the jews conversion: Act. 1.8. Colos. 1.6. Rom. 10.18. For in the Apostles times the Gospel was generally preached unto all the known and inhabited nations of the world. Colos. 1.23. But that the Gospel should now the second time be divulged and published over the whole world, we have neither reason, Scripture, nor commission, for it. For first Apostolical callings and gifts (which are necessary for so great a work) are many hundred years sithence ceased. Secondly at Christ's coming there shall be almost no faith that is sound Doctrine and zeal left upon the earth, Luk. 18. v▪ 8. and yet Christ's coming will follow soon after the calling of the jews. Thirdly it may be, that the Gospel may be reulued in many kingdoms and countries where it was planted long before, and especially in and nearer the places wherein the jews have and shall have there residence and habitation at there general calling, but it shall not be general, much less universal. They therefore that look for an universal preaching, many sooner behold Christ coming in the clouds, then have their expectation satisfied. Que●. Is the fullness of the Gentiles yet come in? Ans. Albeit divers think so, and especially because they see no conversion of any other countries of late times, nor any certain probability of it: yet it is much to be hoped for, and not without rashness to be presumed, Kecker●nan, sist. theol. page 104.105.106. that the Gospel remaineth in his season to be preached to America, seeing that it is the greatest part of the world, and never in times past had nor heard of it, and seeing that the very jesuits that are sent thither make (perhaps) some entrance and passage, for more sincere preaching and doctrine to be published and spread there, by such sund protestants, whether English, Dutch or others, that use to travel thither and back again with most prosperous navigations. Likewise it is to be thought that the Gospel shallbe preached to the East Indies (if they never heard of it before,) or else at least revived as it hath been in divers other countries and kingdoms sucessively. For (albeit) some of the ancient have both reported & recorded that S. Thomas and S. Bartholome● the Apostles preached there; yet no monument, signs and remembrances of it are now there extant or remaining. What is meant by all Israel. Whether the whole body of the jews (as many take it) or the Catholic Church to be gathered of jews & Gentiles Ans. Specially and properly here is meant the whole body of the jews in general, and of whom the Apostle directly speaketh, but not every several and singular person of them. Secondly it is opposed to a remnant or part, therefore it must needs signify the greatest number or a very great multitude. Qu●. The deliverer shall come to Zion (as in the Hebrew context) or The deliverer shall come out of Zion or from Zion, as Paul applieth it) how can or may these two scriptures be reconciled? Ans. We must distinguish of the times unto which the Prophet Isaiah and the Apostle Paul had respect, and so we shall more easily clear the difference: junius in Paralle●is. Isaiah pointeth at the very moment of the time that was then to come, but Paul passing from Christ his coming unto other things that follow it, saith, he shall come from Zion i. out of his Church for the good and comfort of it. So that Paul doth not take upon him the office of an interpreter, but applieth it to his time, and who can dislike or gainsay it? Ques. Shall this coming be corporal or spiritual. Ans. It cannot now be corporal, for the heavens must contain him until the days of judgement, Acts. 3. 2●. ergo it must needs be spiritual, by the Preaching of the Gospel. Obi. But salvation came not to the jews at the first coming of Christ therefore he must needs come to conue●t them at his second coming, visibly? Ans. Salvation came by his first coming, but not altogether at one time and in one age, but in divers successions of times and ages, for he must save his people to the world's end. I would not have you ignorant of this mystery. Mystery here importeth a thing unknown unto men or not sufficiently understood of them. The Doctrine than is this, Doctr. Math. 16.17. that flesh and blood cannot understand Gods counsels (as appeareth in the jews that thought that because they were borne of Abraham's seed, therefore the blessing and benefits of the Messias did belong to them alone) neither can Carnal wisdom or men's natural conceit, Math. 11.25. know and understand God and heavenly things. 1. Cor. 2.14. The reason hereof is because the knowledge and apprehension hereof is supernatural, and proceedeth only from the illumination of the holy spirit which is often called by Saint Paul● the Revelation of the mystery. Rome 16.25. Ephes. 3 V. 3.9. Use. 1. The use hereof is first to teach us (if we would find out and know divine mysteries) to deny ourselves and our own natural wisdom, and submit and subject ourselves and senses to be taught and instructed by the word and spirit of God, for God hideth the knowledge of his secrets from the wise and prudent of the world, and revealeth them to Babes, and so it is his good pleasure. Math: 11.25. Use. 2. We must use all holy means, as diligent search, attention, comparing place with place, consulting the Original, conference with our Pastors and godly brethren, hearing and reading, earnest and continual prayer. For then if the matter directly concern our salvation, God will reveal it unto us, or if it be not so necessary, if God reveal it not ● we must be content, and reverence that we know not, and rest until GOD give farther knowledge and understanding. That you should not be wise in your own conceit. Doctr. The cause of stubborness and obstinacy which breedeth and begetteth absurd and rebellious opinions in us, is, that men will be wise of themselves, and will not seek to understand and know heavenly mysteries by diligent search and examination of the Scriptures, and by revelation of God's spirit, which is the only mean to understand them, but they either wholly neglect them, john. 3.4. or else measure them by their sense and imagination which is shallow and will deceive them. Isai. ●. 21. 1 Cor. 2.14. The reason hereof is, because they want GOD'S spirit and humility to guide and direct them, without which all other means are vain and without force. Psal. 25.9. Use. 1. The first use hereof, serveth to condemn the badness and madness of many not only Papists, but others in many countries, who because they will not be thought to err, will stiffly maintain gross, false and absurd opinions, as we have many Lutherans, Schismatics; Sectaries, temporizing flatterers for instances. 1. Use. Let us not measure this mystery of the jews conversion by sense and reason, but by faith, and seeing it is a mystery yet that it is (in respect of the form and manner of their conversion) not common or ordinary; let us not be curious to dive and descend farther into particulars than God's word, or (at least) very probable arguments, not contrarying the same will warrant, but rest in expectation until the time come, and in the interim help them by our prayers, and further them by our zealous and holy example. Obstinacy is partly come to Israel, that is, it is not universal nor perpetual: and so all Israel shall be saved. SEeing that the jews are not altogether rejected, but that there is always a remnant remaining, as appeareth by the first member, and thè experience of all ages justifieth: & especially seeing that all Israel i. the greatest part and number of that nation, are to be called and converted, we must not rashly either contemn, much less condemn the jews, Doctr. nor expel them out of our Coasts and countries, but hope well of them, pray for them, and labour to win them by our holy zeal and Christian example. The first reason hereof is, there are some of them called and converted in all ages, which are a praeludium and forerunner of the conversion of the rest. Secondly they are the faithful keepers and preservers of the old Testament. Rome 9.4. Rome 3. V. 2. Thirdly they in respect of the time past: Viz: since Christ his ascension until this day, do (in a sort) confirm the Christian faith, seeing that the judgement of God is come upon many of them to the full, 1. Thes. 2.15.16. & that they suffer those things which the Prophets threatened to the enemies of the Messias. Fourthly, amongst us Christians scarce one of a hundred answereth his holy profession, and therefore we have little reason to insult over the jews, that are so faulty ourselves. Lastly, the great plenty and exceeding number of them: for in Asia and Africa (to omit divers places of Europe) there are infinite numbers of them, who when they shallbe converted, shall both in respect of themselves and us Gentiles be the reviving and the resurrection of the world, must keep us from rash censuring of them. Use. Christian Princes and Potentates, must take order that the jews amongst them, may by degrees be taught true religion, yea they should force them to hear the Gospel, and not leave the miserable souls in perpetual darkness, that they every day grow worse, and more wilful in their error. Secondly they must by severity of laws and punishment curb and moderate their unmeasurable usuries, whereby they much damnify and impoverish Christian men. Use 2. Let the people amongst whom these jews live and dwell, beware lest by their pride and cruelty they do not hinder their conversion, for were it not for this, doubtlessly in many places many more jews then now are, would be moved and drawn to embrace the Gospel. As it is written. Doct. Isay 9 ve. 6. & 7. All the great and memorable works of God, such as is the incarnation of Christ, his life, Doctrine, miracles, death, the rejection of the jews, the calling of the Gentiles, the rising revealing and fall of Antichrist, the general persecution and state of the last times, the resurrection of the body, the last judgement, are foretold of God in holy scripture. Ezek. 11.37. Rom. 9 Rom. 15.4. joh. 20.31. Apoc. 9 and 17.18. The reason hereof is, because they are very necessary for the confirmation of our faith, & direction of our lives, and therefore God would not have us in any wise ignorant of them, much less to doubt of the truth of them. Secondly, God would hereby show and declare the sufficiency of the scriptures, and so (consequently) warn and lesson us that we give no credit to be ruled by any feigned revelation or humane traditions in matter of salvation, but only consult and search the scriptures, which contain a plain, perfect and all sufficient doctrine, both for faith manners and for saving of our souls. Use 1. The first use is to condemn, partly, the supine and marvelous negligence, and extreme slothfulness of them that know not such necessary and fundamental points, and principal conclusions so evidently and so oftentimes spoken of, and urged in the sacred scriptures, or the unexcusable unbelief and Atheism of those that will not believe such plain places and proofs of God's word, but say or (at least) think that the scriptures are untrue, the fables or the politic inventions of men to keep and retain men in some fear and awe. These are the Marchivillians (matchless in evil) of our times. Use. 2. We must never stagger 〈◊〉, or doubt of them, neither at any time call the certainty and accomplishment thereof in question, 2 Tim. 3.16.17. joh. 20.31 but rest in them, and repair, strengthen and quicken our faith by them, for to this end were they given. As it is written. Ministers and preachers must le●rne hence, Doctr. not to broach and utter their own conceits, or the inventions of men, jer. 23. 2● but to speak and preach the holy and wholesome word of God only. Luk 4.11.20. Isa. 8.20. Act. 26.22. Reason's hereof are, first God so requireth and commandeth. joh. 4. Isa. 8.20. jer. 2. Secondly the word of God is for all and in all points that concerns faith and good life, of and in itself perfectly sufficient 2. Tim. 3.16. and 17. so that it neither admitteth addition nor detraction. Thirdly we have for our light and direction the continual practice of all the Prophets and men of God in the old Testament: Luk. 24 27. Acts. 26.22. and of Christ, the Apostles and Evangelists in the new. Fourthly, the often and unsavoury and unfruitful blending and addition of humane vanities, doth but darken and diminish the power, purity and efficacy of God's word. 2. Cor. 2.16. Use 1. Hereby are condemned first the Papists, that will not admit and allow the Scripture to be the sole and all sufficient rule and touchstone of Doctrine and faith, but add and equal to it their decretals, traditions etc. Luke. 8.18. Secondly, the hearers must take heed how and what they hear, they must try the spirits and doctrines by the touchstone of God's word & spirit, and then retain the good, 1. Thess. 5.21. and if ought be dissonant from the sacred scripture they must refuse and reject it. The Deliverer shall come out of Zion: Christ the Redeemer. Doct●. Seeing that the jews, and so all we Gentiles have need off and have given unto us of God, not only for our temporal, but especially for our eternal deliverance and salvation, a Deliverer and a Redeemer, we see what wretched and miserable sinners we are by nature, Titus. 3. v. 3. children of wrath, lost sheep. Math. 15.24. Vassals, captives and slaves under sin and Satan. Luke 4. V. 18. Lying and living in the shadow and point of death. Ephes. 2.2. and for fear of the second or eternal death, all our life subject to bondage. Hebr. 2.15. The reason hereof is, for that all men without this Deliverer and Redeemer (to omit their temporal miseries and maladies) are in far worse estate than any brute beast or ugly toad, or any other wild creature, for when it dieth, his life and woe endeth together with it: but the death of man without a Redeemer, and without faith in him, is but the beginning of uncessant and everlasting terror and torment. Use. Let us labour to feel and find ourselves to be thus wretched and miserable, and acknowledge that without Christ his suffering and obedience we everlastingly perish, Daniel 9.6 1 Tim. 1. v. 15 we must from a touched heart acknowledge that shame and confusion belongeth unto us, that of sinners we are the greatest, and therefore we must entreat the Lord to be merciful unto us, & to receive us into his grace and favour. And therefore it standeth us in hand carefully to labour and endeavour that Satan do not forestall, bewitch and possess our hearts with his deceits and illusions, Isay 55. v. 2 and so take all sense of our miseries from us wherein they must needs pine and perish that seek any other by-ways or shifting evasions. Use 2. We must in time seek unto Christ only for help, for pardon of sins and for salvation, he hath eternal life in himself, and is author of eternal salvation, to all that obey him, and for our better direction herein, we must crave and desire the instructions, Ca●●●. ●. v. 1.2 advise and assistance, not only of our pastors and ministers, but also of our Christian and beloved friends and acquaintance. And shall turn away (desections) and ungodliness from jacob. It is the proper office of Christ jesus to reconcile the revolting jews, and by consequence all the elect in the world to God his Father. 1 joh. 2.1. and 2. R●m. 5.8.9.10. joh. 1.29, Rom. 4. v. 25 Act. 4.12. The form and manner is by his death and passion to make payment and satisfaction to God's justice for their sins. 1 joh. 1.7. 1. Pet. 1.18. Secondly by not imputing sin unto his elect, Psa. 32.1 Phil. 3.9 and by imputing his own righteousness unto them, 2. Cor. 5. ver. 21. Thirdly by abating and weakening the multitude and might of sin in them by the power of his word and efficacy of his spirit. Rom. 6. ver. 3 4.5.6. Lastly by quite abolishing and removing them at the hour of death and at the day of judgement. Apoc. 14.13. Hebr. 9 ver. 28. Act. 3.19. The reason hereof as, Gen. 2●. ve. 1● he is the blessed seed in whom all nations are blessed, & he is the root and foundation on which all God's promises depend, 2 Cor. 1. v. 20 and in whom they are, yea, and Amen. Finally God hath sanctified, sent and sealed him alone to be Saviour & Mediator of the world. joh. 5, 8●. Apoc▪ 19▪ v. 14 Heb. v. 14 Use 1. Therefore we must seek for salvation in none else but in Christ & in his only merits, righteousness & sufferings, for he alone trod down the winepress of God's wrath, and by his death and obedience made satisfaction to his divine justice. And this is my covenant to them. Doctr. God's covenant with his people is certain, sure, perpetual and always kept on God's part, Psal. 89, v. 33.34 Act. 3.15. It is the foundation of salvation. The reason hereof is, because it is ratified and confirmed by Christ his death (as no humane covenant can be for they only last while the parties live,) Secondly it is (in time) sealed in the hearts of God's children by faith. Ephe. 1.13. as also renewed and confirmed by the sacraments both in the old and new testament. 1. Cor. 11.24. et 21. Use 1. It teacheth us first, not to despise the poor jews unto whom this covenant was first made, and in some, of whom it is always verified and accomplished. Use 2. We must by faith apply unto ourselves Christ & all his saving benefits, that the covenant & testament may be firm and good in us & unto us, for without application there is no benefit and comfort felt and enjoyed of meat, drink, apparel, physic, weapon, so much loss of God's promises. When I shall take away their sins. Doct. It is proper to God alone to forgive and take away sin (as here in this place God taketh from the jews security and unbelief. Exod. 34, 7 Isa. 45, 25 ) Math. 6. Mark. 2.7. 2. Sam. 12.10. The reasons hereof are first, for that sin is committed only against the majesty & law of God, and as for the offence or sin committed against any man or creature, it is no more in itself but an injury wrong, Math. 6, v. 14 et 15 or trespass. Let hereunto be added that the breach of man's commandment, is no sin, unless it do withal imply & include the transgression of God's commandment, that commandeth obedience thereunto in all things where it doth not contradict his law. Secondly God taketh away not only the punishment, (as men in outward punishments partly can do) but also removeth the gilt & corruption of nature which none else can do. Ps. 51. ver. 2. and 7. Thirdly, God's power and authority is most absolute and altogether independent, & therefore he cannot be hindered or prevented by any other, from granting and giving pardon unto his children, as the lame cripple in john's Gospel was for 38. years. Use 1. Seeing that the Lord hath made a promise of forgiveness of sins to the jews, and to reconcile them by the covenant of grace, we must not despair of their conversion, much less vex and revile them, lest God when he receiveth them again into favour, he deservedly exclude and cast out us, for our contempt & unthankfulness. Use 2. Hereby also are checked and confuted all superstitious persons, Idolaters, Hypocrites, proud persons, pharisees and Papists, who seek for righteousness of a sinner before God, and for pardon and remission of sins not from God's mercy alone in Christ, but from humane satisfactions, indulgences, purgatory and prayers for the dead, and humane merits. Use 3. Seeing that God alone doth take away sin, & that from them that seek & sue for it, we must use all the means to obtain it, and namely, humbly confess our sins unto God, and cry unto Heaven for pardon. For here in the saying is chiefly verified, spare to speak, spare to speed. Their sins. The glory of our redemption by Christ, Doctr. and of the testament of God, and the peculiar prerogative of the Catholic Church chiefly consisteth in the forgiveness of all our sins, Isa. 23.24 Psa. 32. v. 12 joh. 8, v. 21. & Rom. 4, 7 and when they are not imputed unto us, and the punishments of them is removed. Math. 1.21 Luk. 1.77. Act 3.19. Psa. 103. ver. 3. and 12. 1. Re. For it belongeth only unto the believers and repentant. john 3.16. Act. 3.19. but all unbelievers and unpenitent persons are excepted, Isa. 62, ●● 24. for they albeit he bears long with them (herein delaying their punishment,) yet God pardoneth not them, but they receive the end of it, joh. 3. v. 21 & 24 damnation. The reason hereof is, because without forgiveness of sins, we are more miserable than all creatures, for when we end this miserable life, than we begin that intolerable torment that shall never have end nor ease. Psa. 32, 1, 2 Psa. 38, 4 Secondly of all burdens it is most heavy and most presseth down the conscience, as David by experience felt: for he pronounceth him blessed, that is eased of the burden of his sin. Thirdly it is a principal article of faith, and a special prerogative of the Church, who believeth the forgiveness of her sins and is eased thereof. Fourthly, it is the cause (only) of our righteousness before God, and the gate of everlasting happiness, and therefore they are only blessed that rely upon God's free mercy for the pardon of their sins. Use 1. Ministers must learn hence in their sermons not to propound and offer remission of sins to all men indifferently, & without condition (as the Papists do, who absolve whoremongers, murderers, drunkards, traitors, blasphemers whom God doth not absolve,) but only to those that believe and truly repent. Use 2. They hence are known to err & to be deceived who think that remission of sins, is but the beginning of righteousness and happiness, whereas, seeing that in the faithful & dear servants of God there are so many faults, defects and errors, it sufficeth not once to have entered the way of blessedness, unless the same grace do follow us, unto the term and end of our life. Use 3. Here are condemned the heathen Philosophers, who being ignorant of true blessedness & the means to attain unto it, sought it in honours, pleasures, speculation, authority, moral actions, and not in Christ by faith, of whom they were altogether ignorant. Secondly jews, who albeit (in some sort) they apprehended and understood tru● blessedness yet they fought to be partakers of it, by their own works▪ & by the ceremonies of the law, and not by forgiveness of sins through Christ only, Rom. 9, v. 31 and 32 and hence they stumbled at the stumbling stone. Lastly Papists who will be saved by their own works and satisfactions and be hereby justified before God. Use. Seeing that the remission of sins is so excellent and singular a privilege of the Church, we must (if need be) purchase this treasure and this pearl with the loss of all that we have, Math, 13. V. 44.45. and having once obtained it, we must always and from our hearts give God thanks for it. Use. Lastly desiring to be assured of the pardon of our sins, we must not willingly and wittingly sin against the light of our conscience and offend the divine Majesty, but hate, leave & forsake them, otherwise sin unrepented off, is never forgiven. john 8.21.24. Luke 13. V. 3.5. As concerning the Gospel they are enemies for your sake, Ver. 28. but as touching the election, they are beloved for the Father's sakes. For the gifts and calling of God are without repentance. Sense. As concerning the Gospel i. so far forth as they resist and persecute it, they are enemies. 1. Hateful to God, they are enemies unto God, and he unto them, for your sake i. you by occasion hereof, may be received into their room, and because they hate, distaste and persecute you for the profession of the Gospel. But as touching the election i. in regard that very many in this nation are chosen for eternal life, they are beloved i. dear unto God: for the father's sake i. for by reason of the promise made to the holy Fathers, Abraham, Isaac and jacob. For the gifts of God i. his free promises which of his grace he doth promise, Ver. 29. offer and bestow upon men: and calling of God i. that whereby he already hath and yet doth call ●ome of the jews, to the knowledge of Christ, & whereby he doth determine in his due time to call the rest: are without repentance i. they are irrevocable, constant, & such as he cannot repent off, for his decree if unchangeable. Questions. Enemies for our sake. Beloved for the father's sake. 1. Qu. Can one and the same person be an enemy and a friend unto God, beloved and hated of him, at one & the same time, especially seeing that the affirmation hereof seemeth to imply a flat contradiction? Answ. Yes, thus Paul before his conversion, was a friend of God in regard of his election, albeit an enemy before; and thus our Saviour Christ, is said to give his life for his friends. john. 15.13. But in Rom. 5.10. Christ is said to reconcile us unto his Father by his death, whiles we were yet sinners, & when we were enemies: as that all the Elect are by nature children of wrath, and enemies unto God, but they are also friends and beloved even before their calling and sanctification, because by the grace and mercy of God, they are from all eternity chosen and beloved in Christ, Rom. 9.11.13 and because God will & doth in time call them to faith, knowledge and obedience. Secondly, we, for the clearing of the Text answer, that the jews in Paul's time, and sithence were and are enemies unto God, in regard that the greatest multitude of them were reprobates & so cast off, but yet both then and ever since, they are beloved of God, so many of them, as are elected, which albeit they then and hitherto have been but few, yet at their general calling, it will appear that they are very many. Beloved for the Father's sake. Quest. If any one be loved (as here we have a particular instance) for his Father's sake, than a man may be called and converted by reason of and for his father's merits? and so every man shall not live by his own faith? john. 1. v. 13. Ans. The argument followeth not. For first, faith and regeneration cometh not by natural succession, but proceedeth altogether from grace▪ Ezek. 18.20. Secondly the children of the faithful, are not for their parent's faith, accepted to eternal life, Abac. 2. v. 4. but they must believe themselves, and live and be saved by their own faith. Lastly, 2. S●m. 7.14. & 15. in that the jews are beloved for their Father's sake (as Solomon was never wholly deprived of God's spirit and favour for David's sake) it proceedeth not from their works or persons, but only from Gods gracious and everlasting covenant, the fountain and root of it. Ier●m. 31.33 The sum of the covenant is, that God will be their God and the God of their seed, and therefore there must be some to whom the covenant must be made good and fulfilled, and these are loved for the covenant sake. The gifts and calling of God are without repentance. Quèst. Touching the graces of God if they be never taken away, why doth God so often deprive men of them, that formerly had them? Ans. First▪ Deut. 19.27.28 Isa 3.1.2.3 Deut. 32.21 they are common and temporal gifts, either of nature, policy, or else of illumination and outward profession only, that are common to God's children with reprobates, these God doth strip and deprive men of many times for their unthankfulness, and to discover their unsoundness and hypocrisy. Secondly, Math. 13, 19▪ 25, 2●, ●●. because men (who are commonly Reprobates) always neglect, contemn, and abuse them, & thus they quench and put out the holy spirit, and what light soever was offered unto them, and whatsoever knowledge and grace of God was bestowed upon them, it dieth in them by little and little: for God in his justice taketh his talent from them, as he did from Saul and judas. But for those peculiar endowments of Gods elect which are linked and chained unseparably together, such as are predestination, Rom. ●. 3●. vocation, justification, and glorification, these are given to the Godly in fe● simple, and are never taken away from them. The calling of God without Repentace. Quest. Why then did God repent that he created man, and that he made Saul King, and why doth he many times revoake his promise and his threarning? Ans. This is spoken figuratively and unproperly, for the change is not in his Gods will and decree, but only in the things or event, and that as the conditions in men implied and understood, are changeable. Secondly, by this kind of speech God would show how heinous and horrible were man's sins, and natural corruption, proceeding partly from his rebellious will, and partly from the Devil. Thirdly, God declareth that he, in respect of the outward work and act, will do that which men when they repent, use to do, namely destroy his work: Thus he drowned the whole world in Noah his time, and in fight caused Saul to be slain. Gen. 6.6.7 8. jer. 18. v. 7.8.9.10. Lastly, God hath purposed and ordained at once, by his steadfast decree, that he will so often ratify this change of the effects of his anger and mercies, as often as any just cause cometh between, Ezek. 24.25. Math. 18.35. Rom. 2.6. which inter-current cause if it be evil, God decreed the permission and ordering of it only, but if it be good, God decreed to work it, and doth in time bring it into act and effect. As concerning the Gospel they are enemies. Doctr. Seeing that the jews oppugning the preaching of the Gospel, and refusing to admit of it, are said to be enemies unto God, we draw this general Theorem, viz. that all men, during the time that they receive not the word of God, Luk. 19.27. Apoc. 11.7. & 10. but resist and withstand the course and preaching of it, are God's enemies and hated of them, Apoc. 12. v. 4. & 17. 1. Thes. 2.15.16. 2. Tim. 4.15. Reas. The reason hereof is, because the Preaching and ministry of the word is Christ's golden Sceptre, under which all his subjects must be ranged, and his easy yoke that all his people must bear, Math. 11. v. 29.30. 1. Use. This serveth to condemn jews, Turks, Papists, false brethren, and all underminers and persecutors of the Church, who, howsoever they slatter themselves in their sins, errors and Idolatry, and think they do God service, yet in very truth, they are nothing else then God's flat enemies, and they that refuse to be sworn to, and acknowledge his supremacy over their souls and bodies. 2. Use. Secondly we must take heed, that we make no leagues of amity, or of unnecessary traffic, with them, lest (in fine) by our overmuch sociablenes & familiarity with them we learn their works and pollute ourselves with their sins, Psa. 106 35 and abominations. 2. Cor. 6.16. They are nothing but pitch, poison and contagious lepers, by whose familiarity we may soon be defiled and infected. Use 3. We must not by our dissimulation, hypocrisy & ill life harden and confirm them in their sins & heresies, but (to the uttermost extent and strain of our ability) endeavour both by life and doctrine, to gain & win them. Use 4. We must remember how God hath for these many hundred years punished their contempt & contumacy both with spiritual & bodily punishment & captivity, and forasmuch as we profess ourselves to be Christ's subjects and servants, to suffer no evil lusts and concupiscences to rule and reign in us, but to permit Christ by his word and his spirit to guide & govern us, otherwise we shallbe bruised with an Iron rod, slain before Christ his face, and shall never enter into his rest, the heavenly Canaan and the heavenly jerusalem. Ps. 2. v. 9 Lu. 19.27. Heb. 3. v. 18. & 19 But they are beloved for the Father's sake. God in his elect doth not consider what they deserve, nor always respect them according to their present unbelief, but regardeth what he hath promised to Abraham and his seed, and therefore he will not change his purpose, but in time vouchsafeth them his savour, albeit for the present (by reason of their unbelief, and impenitency) he frown upon them and seem to disfavour and renounce them. The reason hereof is first, because God is good & full of goodness, mercy and truth, upon the communication of which, he (upon men's conversion) expecteth and requireth all the praise, honour & glory to be yielded and ascribed unto him only. Secondly God by showing mercy to the degenerate jews, will at length get him far greater glory and renown of his mercy & power then before. Use 1. Let us not ourselves despair of God's mercy by reason of our former & present errors and enormities (be they never so many & mighty,) for our salvation dependeth not upon our own works and deserts, but only upon Gods unchangeable decree, but let us truly and unfeignedly repent of them & forsake them, and then undoubtedly we shall live and die in the love and favour of God. 2. Use Let us not despise the jews, nor doubt of their conversion and salvation, but in respect of God's covenant, wish well unto them, pray for them, and further their salvation. 3. Use. If God love the jews for their Father's sake and for his covenant made with them, and not for any thing wherein they could pleasure or profit him, we must herein follow and imitate the Lords example, and not love true Christians in by respects, namely because they be our kindred only, 1. Pet. 3 8. 2. john 1. Rom. 12.9 or because we reap some commodity by them, or that they serve our turn, but in the spirit and for the truth sake only, for this is right love and that which God requireth, commendeth and rewardeth. The calling and gifts of God are without repentance. From the perpetuity and constancy of Gods calling and his saving gifts and promises in his elect, I gather that none of God's elect can wholly or finally fall or possibly be damned. Doctr. Rom. 8.1.2. Tim. 2.19. For first God is without change and alteration in his nature, joh. 5.24. Lam. 3 22. decree, covenant, promises, and never wholly revoketh and abolisheth his work in them. Secondly his mercies towards them fail not, but always stream forth to their continual comfort; for God is truth and will always perform his promises. Lastly, God is almighty and cannot be hindered (much less over ruled by any creature) neither can any disannul that which God hath ratified, or condemn those whom he will save. Rom. 8.33.34. This doctrine checketh the corrupt and presumptuous opinion of the Papists, that teach constancy and salvation to reside in our own power and potency, whereas it consisteth wholly in the covenant and promises of God. 2. Use. The second use is, for comfort, and that is if we once perceive and find in ourselves some pawns and Prints of God's love and favour, Phil. 1.6. we may and must assure ourselves, Luk. 14.29.30 of the perpetuity of it, without doubting, for God is constant in his gifts and never retracteth them though men do often) and having begun a good work, he will finish and perfect it, he is not like him that in us, beginneth to build a goodly house and cannot finish it, but he will make every one of his Saints an holy and perfect temple in the Lord Ephe. 2.21. 3. Use. Seeing that God is no changeling unto us, but his bounty always continueth, and his promises are in their time duly accomplished, let us first learn hence to cleave fast unto him, and sincerely and incessantly to serve and fear him all the days of our life. Secondly let us (in our words, deeds, covenants and promises) not deal hollowly and deceitfully with men, but truly, justly and simply, for he that halteth with men, is no better than an Hypocrite before God, and his religion is only formal and fruitless Psa. 15.2. 30. Vers. For even as ye in times have not believed God yet have now obtained mercy through their unbelief. 31. Vers. Even so now have they not believed, that by your mercy they may also obtain mercy. 32. Vers. For GOD hath shut up all in unbelief that he might have mercy on all. Sense: For even as ye in times past i. before Christ his incarnation, have not believed in i. obeyed the word of God and his commandments nor acknowledged Christ jesus for the son of GOD and your redeemer, yet have now obtained mercy, i. God hath called you effectually, and endued you with the true and saving knowledge of God and his Gospel, through their unbelief i. by the occasion that the jews would not receive the Gospel, nor the Messias offered unto them, but refuse both the one and the other. Even so now they i. the jews have not, believed viz. the Gospel, that by your mercy i. by the mercy of God offered unto you in your effectual calling and in your sincere profession and entertainment of the Gospel may be provoked and inflamed by an holy emulation to follow and affect you. They may also obtain mercy. That is through God's mercy, may be partakers of faith, remission of sins and salvation, that so it may be apparent both to the jews and Gentiles that both are saved by his mercy and grace only. For God hath shut up i. tied bound and imprisoned together: all i. all his elect both of jews and Gentiles, under unbelief i. sin and hath kept them under his power and custody like a number and sort of malefactors shut up into one prison, and so convinced them, that they can by no means escape & find ease and enlargement, that he might have mercy i. have an occasion to enlighten and save, all i. all his chosen, whether jews or Gentiles, and so might actually and perfectly save them by his mercy and favour, and not for any merit or worth of theirs. Ver. 30. Have obtained mercy through their unbelief. Ques. Can evil be cause of good, and one man's unbelief be cause of an other man's believing & conversion? Ans. No (to speak properly) for like cause, like effect, but it may be indirectly and by accident, as we see how that of evil manners are made good laws. Now evil manners and enormities are no causes of enacting wholesome laws, but only occasions and accidental motives. Secondly no sin doth more kindle God's indignation, and enrage his majesty against us, than infidellitie, & therefore it can be the working cause of no good, but God who by his omnipotent wisdom draweth light out of darkness, knoweth how to direct the unbelief of some, to be a means and way for mercy to be showed upon others. And thus when one Nation, City or Town, refuseth the Gospel of Christ, and will not suffer themselves to be ranged under it, God taketh it from them and bestoweth (by occasion) upon others that will bring forth more and better fruit in their season. God hath shut up all under unbelief. Verse 32. Qu. Is man's incredulity and unbelief to be assigned to God, or is he the cause, author, or work of it? A. No: God is not the efficient cause of it, but the accuser and condemner of it, he doth not infuse Infidelity, but finding men in it, doth leave and forsake them, so that he is rather deficiens quam efficiens causa. Secondly, God doth by the ministry of the law and by his judgements, so convince and attaint men of sin, that they shall (or may) see and acknowledge, that there is no mean, merit, or cause to justify and save them, but his mercy in Christ only. Thirdly, God would have all men subject to his judgement, and that they laying aside and disclaiming all conceit of their own merits and worthiness, should expect salvation from him alone. All, that is, jews and Gentiles under unbelief. Qu. Are all men by nature, both jews and Gentiles, equal in sin and alike guilty in God's sight? Ans. Yes, there is no difference, for all have sinned and are deprived of the glory of God. Psal. 51. v. 5. Rom. 3.23. There is none that (naturally) doth good, no not one, and we are all borne and conceived in iniquity. Secondly, there is no merit, or desert, either in jew or Gentile, Rom. 3. v. 23. why one should be preferred before an other: for they all are alike guilty of damnation, Eph. 2.3. Qu. If one man by nature be not better than another, how then do they differ? A. In men mere natural and unconverted, God, for the upholding and preserving of Commonwealths and humane societies, bestoweth general and restraining grace more upon one than another. Secondly, Rom. 3.1.2. they do or may differ in outward dignity and privileges, as the jews much excelled the Gentiles; but otherwise the special grace and mercy of our God, maketh the main difference between the Elect and the Reprobate. For the one hath in time renewing and saving grace communicated unto him; but the other is utterly denied it. That he might have mercy one all. Quest. Is there then no particular election, or is it only universal? Math. 22.14. Rom. 9 22. Ans. Election is not of all, but of some, for he that maketh choice of any thing, singleth out some, and leaveth the rest. Secondly, many be called, but few are chosen. Thirdly, there be vessels of wrath whom God hath prepared to destruction, as well as there be vessels of mercy, whom he hath prepared for glory. Lastly, either all should be saved, which the Scripture in many places refelleth, or else God's predestination, which is a sure and certain foundation should be shaken and alterable. Might have mercy on all. Quest. Will God save all (none excepted) or can it be sound gathered hence, that he will save the greatest part of men in the world? Ans. No, for the greatest number is rejected; Christ's flock is but a little flock, a remnant, an handful, a tenth, a gleaning in comparison of them that perish, and broad is the way that leadeth to destruction, and many go that way, but narrow is the way that leadeth to life and few find it. But the meaning of the Apostle here is, that God will have mercy in some, of all ranks, states, orders and conditions, and that he will have it notified that all that are saved, are saved by his mercy only. Quest. If God will not show special mercy on all men, but doth reserve it only for the elect; why doth he by preaching offer it to all men in many Countries and Kingdoms, and other particular Cities and places, and hereby allure and invite them to faith and repentance? Ans. The more to convince them, and to leave them without all excuse in the day of the Lord, because they do not, nor will not admit or receive it being offered. john. 9, 39 and 41. Rom. 2. verse 6. john. 15. verse 24. Rom. 9 Secondly, all cannot receive it, because they are not vessels of mercy. As ye have obtained mercy, So now they— may obtain mercy. From this sampling, Doctr. and paralleling of both places and members together this doctrine naturally ariseth. In the order of salvation the jews and Gentiles are like and equal, and by nature children of wrath, and enemies to God, but they by grace and mercy only, and not any merit of their own, are called, converted and saved. Ephe. 2. v. 3. 1 Pet. 2. v. 25. For first, God in saving and converting all, is one and the same, without change and alteration, and the ministry of his law for convincement and direction, and the Gospel for faith and conversion is always one, and the same. Finally the spirit that is promised to both is one and the same, the doctrine of the old and new Testament one and the same, and so the Church one and the same. Secondly, God's works are semblable, and one serve for the illustration and demonstration of the other. Use. Let us not despair of the jews conversion, or of the calling and salvation of any, but hope well of it, pray for it, 1. Cor. 13.7. and labour to further it, seeing that without God's mercy and grace none is better than others, and that God's mercy which hath been vouchsafed unto us, may extend itself in good time unto others, yea unto those that we have least hope of. Titus 3. v. 3.4. and that are last called and furthest off, Luke 13. v. 30. V. 31. So now they— by your mercy may obtain mercy. here we see a notable effect and end of good zeal in godly men, namely, that by the example and precedent thereof, others be stirred up to emulation and to follow them. For here we see that the calling of the Gentiles and their zeal and holy example are so far from prejudicing or hindering the jews salvation, that God shall take an occasion hence, to provoke them to follow the Gentiles, and to embrace the Gospel, so that they shall not perish, but at length be converted & saved. How much zeal and good examples of godliness, kindness, liberality, courage and constancy, may provoke and profit others, as by many other examples, so by these following it is most manifest and demonstrable in josua and the Elders of his time, who by their authority and example retained the people all their days in Gods sincere service. josua, 24.31. In the woman of Samaria, who by her example and re-report induced and provoked many of the Samaritans to hear and believe in Christ. joh. 4. V. 29.30. Acts 18.8. In Crisp●● the chief Ruler of the Synagogue, who by his faith, and by the sweet perfume of his family, moved many of the Corinthians to hear, believe and receive the Gospel. 2. Corinth. 8. Lastly, the Macedonians (albeit otherwise in affliction and extreme poverty) by their free and willing contribution and collection for the relief of other distressed Saints, provoked the Corinthians to do the like. 1 Use Hereby let us learn and be admonished what should be the scope of our doctrine life, and zeal, namely that it may be a motive and provokement unto others to resemble us in good things, that are pleasing and acceptable in God's sight. Let us then breake-off and surcease from envy, spites and all contempt, for hereby we rather kill them, then convert them, and harden them then help them forward. 2. Use. Here is condemned the ill zeal and example of Papists, Turks, Anabaptists, Schismatics and the like, who hereby seduce and scandallize others, and if they do not destroy their faith, yet they much impair and weaken it: woe to these that give and raise great offences; better it were for them (if they repent not) that they had never been borne. Luk 17. v, 1.2. For that God hath shut up all in unbelief. In that God hath shut up all i. Convinced them by his law and word, and declared them thus to be captivated and enclosed in the prison of their sins, that it might appear and be there notified to all men, that the pardon of sin and their salvation proceedeth only from God's mercy, we learn this instruction, viz: Doct. That all men are sinners & unrighteous, prone unto evil, and slow unto good, yea, and unfit and unable to it, and are hereof attainted and convinced by the law of God, in so much that they are in no better estate before God then guilty and condemned persons and malefactors, who trembling and astonished look for nothing but death. Psal. 6. V. 3.7. Psal. 130. V. 3. Psal. 143. V. 2. Thus must Paul (before that God show mercy upon him) be convinced and proved to be a blasphemor and persecutor, an oppressor, Mary Magdalen to be an impure and filthy liver, Peter to have denied Christ his Lord and Saviour three times, and that, with cursing and swearing: that it might appear that salvation consisteth only in gods free mercy and not in man's worthiness or works. 1. Use. Let us not please ourselves in nobility, stocks, gentry, wit, wealth, privileges, for God respecteth not these, but the heart and the work of the spirit, much less let us think not hardly, or despair of others (especially of the jews) for we deserve no more at God's hands then they, but are alike conceived and borne in sin and by nature the children of wrath as well as they. Eph, 2.3. 2. Use. Here are condemned those that justify themselves before God, and that will be saved by their own works, and so presumptuously and proudly either diminish or deny the grace and free mercy of God, than which nothing can be imagined more injurious and disglorious to the divine goodness and clemency. 3. Use. We must learn with sorrow and grief to confess and lay open our sins before God, yea to be abashed, ashamed and confounded in regard of them, Ezech. 16.5.8. and withal flee to the throne of grace, and supplicate for mercy and forgiveness For the more miserable we find ourselves to be, and the more we depend upon God's help and goodness, the more favour we shall obtain, and the sooner procure mercy at his hands. That he might have mercy on all. That is, of all sorts both amongst jews and Gentiles. Doct. In the matter of our justification, vocation, salvation, God's mercy is only seen, and neither jew nor Gentile are saved otherwise then by his favour and mercy. Titus, 3. v. 4.5. Eph. 2. v. 3.4.5. Rom. 3. v. 20.8.7.24.12. The reason hereof is, first, because jews and Gentiles are alike guilty before God's judgement seat, as it hath been before proved. Secondly, God is bound and beholding to none, for who hath given him any thing, but it shall be recompensed? And therefore all whom he saveth, he saveth by his mere mercy and grace, and not for any matter or merit that he could find in them. 1. Use. Here is condemned the gross and palpable error of those which think that (in the process of time) all shall be saved, yea the very devils, as Origine dotingly dreamt. Whereas the fewest are elected, called, justified, and none shall be saved but they, and this will the last judgement make manifest to all the world. 2 Use. It serveth also to overthrow & refute the fond & false opinion of all man's merits, for we receive all things from Gods mere mercy, and there is no place for men's deserts and merits. 3. Use. Thirdly, we must not abuse and pervert GOD'S mercies, to the lust and liberty of the flesh, for his mercy is proper and reserved for them that fear him and are displeased in themselves for their sins, & not for such lewd and presumptuous minded Libertines that have no fear of God before their eyes. Lastly, though with the Saints of God in Scripture we sometimes (through Satan's suggestion and our own frailty and negligence) fall into many great and grievous sins, yet we must never despair of God's mercies, but repent whiles we have time, and by faith apply them to ourselves. For they are bottomless, most plenteous, and never fail them that truly repent and believe. The sixth part of the Chapter. V. 33. O the deepness of the riches, both of the wisdom and knowledge of God How unsearchable are his judgements and his ways pass finding out! V. 34. For who hath known the mind of the Lord? Or who was his Counsellor? V. 35. Or, who hath given unto him first, & he shall be recompensed. V. 36. For of him, and through him, and for him, are all things: to him be glory for ever Amen. Sense. O the deepness of the riches both of the wisdom and knowledge of God i. the riches of his deepness, or O the deep plentiful and Ocean Sea that can never be drawn dry of these attributes of God's knowledge and wisdom, whereby God knoweth his, and when he will call them, and most wisely and justly determineth of them, and disposeth and governeth all men and all actions (albeit our poor and shallow understanding cannot apprehend it, and many times judgeth amiss.) How unsearchable are his judgements? i. his means & manner both in choosing and refusing, in shutting up all under sin, in saving and condemning men, cannot possibly be sounded and found out by man's reason, and his ways past finding out i. no man can find out his secret purposes and designs, for they are not revealed in the Scriptures. V. 34. For who hath known the mind of the Lord? Sense. Viz. Who hath known his purpose and counsels & secret judgements that are not disclosed and declared in the word? Eph. 3. v. 16.11. Or who was his Counsellor? In the creation and preservation of the world, in the redemption, government and salvation of his Church, he needed not man's advise and counsel, but performed all by counsel of his own will. V. 35. Or who hath given to him first? i. Who hath bestowed any benefit or blessing upon God and so hath made him a debpter unto him, and he shall be recompensed i. he will repay and requite him. For of him and from him are all things, they have their being and beginning from god, and through him all things are adiministred and governed by him, and for him i. they are created and ordained, to set forth his glory, To him be glory for ever Amen i. Let all humane and worldly glory cease & vanish away, and let all the glory of goodness, mercy wisdom, and justice be ascribed only unto God, of us and of all creatures for ever Amen. I believe it shall be so, and I pray that it may be so. Ques. How unsearchable are God's judgements? Ans. If God's ways and judgements be unsearchable, why are we commanded to search the Scriptures, or the Israelites taxed and reproved for being ignorant of God's ways? joh. 5. v. 38. Psal. 95. v. 10. Math. 22. v 29. God's ways and judgements in this place are taken for his secret will, which he reserveth to himself, and which no man is to inquire into, for it is bottomless gulf, and will drown them, and a flame that may not be come unto but will burn them, it is the Ark that may not be looked into. But for his revealed will which he hath manifested in Scripture, all sorts of people are commanded to search, learn and know: provided that they keep them within the bounds of sobriety, and do not measure mystical and supernatural things by the scantling and shallowness and humane reason. Who hath known the mind of the Lord? Ob. In the knowledge of God consisteth man's salvation, therefore God hath revealed it unto men, and to Prophets and Apostles especially. A. First indeed in the knowledge of Gods revealed will consisteth man's salvation, and this every man is commanded and bound to know; Deuter. 29. ver. 29. for here we have whatsoever serveth for our instruction, but for hidden things and these which God hath not revealed, whereof the Apostle speaketh, we cannot know (but by the event) neither must we desire it, but contain ourselves within the limits and lists of God's word. Secondly, if it were granted (as it must not) that the Apostle spoke here of mysteries & secrecies contained in the Scripture, we answer that no mortal man can by his own sense & reason understand them, Math. 19 v. 17. joh. 3.5. v. 4.9.10. for it judgeth falsely and preposterously of them. 1. Cor. 2.14. therefore we must reverently and soberly follow the direction & guidance of God's good spirit. Thirdly the godly by the illumination & teaching of gods spirit understand all things, that are simply, necessary for their salvation. Lastly albeit the regenerate know the mind of the Lord and his revealed will in holy scriptures; yet but by degrees and in part, & some more, some less, according to their 〈…〉 mortification etc. Q. How can we, or why are we commanded to give and ascribe glory to God, seeing that we can by our praises add nothing to his renown and perfection? An. Albeit, we cannot add any thing to God's nature and perfection and glory, yet we are bound by his commandment and it is our duty to acknowledge him to be, as he is, and as he hath revealed himself in holy scripture viz. most holy, perfect, and glorious. Secondly, we must show forth, testify and declare his name, nature, attributes and works unto men, that they hereby may be informed better of him, and stirred up to glorify him, and thus we hollow and sanctify God's name. O the deepness of the riches both of the wisdom, and knowledge of God It is proper to the Godly and their office and 〈◊〉 to think, Doctr. speak and consider of, yea to admire the w●rkes & counsels of God, and to braced forth into holy exclamations and to stir and exite others so to do. Psa. 118. v. 2, 3, 4, 5. Psal. 8. v. Psal. 92. ver. 5. Psal. 119. ver. 18. Psal. 46. v. 7. Cant. 5. a verse 10. ad. 17. The reason hereof is, they alone being taught of God, know (above all other persons) the incomparable excellency and order of them, and therefore for skill, know best how, and how far to judge of them. Secondly, they must be instruments and trumpets, to sound and proclaim the praises and wonders of the Lord, for the satisfaction of their own consciences, and to affect and gain others so to do. Use 1. Let ministers (especially) and also others labour and strive to affect & possess others with the rareness, excellency, & admirableness of God's works and proceedings, for so did David in many places. Psa. 48. v. 2.3.4.5.6. & Psa. 8. v. 1. Use 2. As oft as our reason is offended with the doctrine & depth of predestination (albeit so evidently and expressly set forth in scripture) let us renounce reason, and give glory unto God, and with most humble reverence admire that deep wisdom which with the eye of our understanding, we cannot pierce into. Thus did Christ. Math. 11.25.26. 3. Use. It serveth to condemn and argue all that repine at, murmur at, reprehend gods proceedings, and especially in the decree and matter of reprobation, whereas Gods is most wise, just and of absolute power and authority, and therefore always doth and cannot but order, rule and dispose of all things rightly, albeit our weak apprehension cannot attain unto the reason of it. The wisdom and knowledge of God. The doctrine, that we learn hence is that God being most wise, and knowing all things doth not only see and contemplate them, as they are, or may be, but doth contrive them with singular reason and counsel, and dispose them in most goodly form, weight, number and measure, so that nothing in his works may seem to be wanting or disordered, nothing superfluous or over much, but all in an excellent temper and symmetry. And hence God is said, to be wise in heart. job. 9.4. nay only wise. Rom. 16.27. 1. Tim. 1.17. For he alone by himself is infinitely wise, needing no man's instruction or information. Isa. 40. ver. 12, 13, 14. Pro. 8.12. job. 28. cap. ●3. etc. Now this wisdom of God shineth forth chiefly in the principal works of God, namely in the creation, preservation and government of the world, in the governing & ordering of mankind. jer. 51.15. Isa. 40.28. But most evidently in the predestination of men and in the wonderful manner of everlasting salvation purchased by Christ. Eph. 3. v. 10. in so much that the very Angels desire thoroughly to behold it. 1. Pet. 1.12. Use 1. Here are justly condemned those men that mutter and murmur against Gods proceedings, & find fault with and condemn any work or judgement of God, as though it were not wisely ordained, but we must reverence, adore and admire his excellent wisdom appearing in them and especially in the mystery of eternal salvation, even then when our blind and unperfect reason espieth and perceiveth no reason of it. Touching the mysteries contained in Gods revealed will, let us by humble and earnest prayer beseech and entreat the Lord that he would more clearly day by day, open them unto us, Psal. 73. ver. 17. Psal. 119. ver. 18. Ephe▪ 1.17. by the ministry of his word and spirit. O the deepness of the riches both of the wisdom and knowledge etc. Doctr. We must in the hidden mysteries and secrecies of almighty God, not be curious to know impossibilities, much less, to object and except against the manner of Gods proceeding herein; but contain ourselves within the precincts and limits of his word, and adore and admire the secret counsels of God, and not vainly and rashly attempt to find & search them out. Psal. 36. ver. 6. The first reason hereof is, for that the infinite wisdom and glory of God appeareth in this, that his judgements and secrets, (especially in matters of predestination and reprobation, and of particular events and of the moments and times thereof) are concealed and kept from us. 2 Ch. 32. v. 21 God will not (as Ezechias foolishly and vainly did show all his riches and treasures to the Babylonish ambassadors) God I say will not in this world impart and communicate his inmost counsels to any but by the event only. The second reason is, because God in dispensing of matters, hath hidden contraries as it were under contraries. viz. contrary ends under contrary means, life under death, glory under shame, riches under poverty. 2 Cor. 6.8.9.10. Hebr. 2.25. Thirdly the Apostle Paul, could not, nor durst search them, much less we that are so much inferior unto him and have no Apostolical gifts. Use 1. This doctrine refuteth and condemneth all curious, frivolous, and unnecessary questions such as these following: why did God create man apt to fall? Curious questions. why did not God prevent, or keep him from falling? why doth God elect some & refuse others? why doth not God cause his word to be preached in one and the same age, in all places of the world? why doth God condemn men for unbelief; seeing that no man can possibly believe, unless God confer faith upon him? why doth God not convert all; seeing that he can do it? why hath God and yet still doth, suffer the greatest part of the world, to remain in error and blindness? why doth he at one time call more than at another? Is not God unjust & cruel to predestnat men to condemnation before they have done good or evil? Use 2. As often as in the confusion & disorders that seem to be in the world our faith beginneth to waver, let us remember that God's judgement in the whole government of the world, Psal. 36.7. is most deservedly compared to a vast huge deep, that filleth heaven and earth: & that which by they eye of our judgement we cannot pierce into, let us rather reverently submit ourselves unto, then curiously to pry and dive into it. How unsearchable are his ways and his judgements past finding out. Who hath known the mind of the Lord? We must not be curious, Doctr. inquisitive or desirous to know, any thing of God and his ways, and of his course, and order, that he observeth in disposing and managing universal and particular things, Deut. 29. v. 29 which he hath not revealed in holy scripture. Act. 1.6. where God hath no mouth to speak we must have no ears to hear, and where he ceaseth directing, we must cease inquiring. Math. 12.22. wicked therefore is the practice of those that by Astrology and other indirect means seek to know the day of men's death, and calculate issues of particular intendments. The first reason hereof is, for that they are deeper and more profound, than that man's reason can find out, and if we busy and trouble ourselves herein, we shall at length be oppressed with the brightness of God's majesty & confounded in our own vain imaginations. Secondly, they that are curious and inquisitive herein, fall (through God's just judgement) into such intricate labyrinths, that they can never recover themselves out of, and plunge themselves into such a bottomless gulf, out of which they shall never arise. Thirdly we have matter and employment sufficient, and that for our soul's health, to bestow and busy ourselves in all the days of our life, in searching out, musing upon, and in labouring to bring into ure and practice, Gods will revealed, which containeth that which is abundantly sufficient for salvation, we can never in this mortality sound out the depth of it, much less follow and obey it: ergo, what vanity and folly is it, to omit and leave undone that which God hath commanded & which so highly concerneth us, Mich. 6, 8 Rom. 12.22 and preposterously and unprofitably to busy ourselves to know things impossible and unlawful for us to know, and the knowledge thereof would be hurtful unto us? Use 1. Let us leave and bid adieu to all vain speculations, wherein we do nothing but offend God, weary and waste our wits, and trifle out our times unprofitablely, much rather let us exercise ourselves and senses in searching the holy scripture and then labour chiefly to know and practise these things that concern our faith, sanctification & salvation; herein we shall find employment enough though we have the wisdom of Solomon and could live as long as Methusalem did. 2 Use. It must teach us to rest contented in God's counsels and subscribe to his will, and when we see many things to cross our expectation & judgement; we must not accuse God of injustice and want of wisdom. For he alone knoweth what to do and how to determine of all things and persons, and what is most agreeable to his divine Majesty, and whatsoever he doth is always good (in regard of himself) and nothing could be done more wisely and in better order: and therefore we must rather with all reverence adore these hidden secrecies, than any way carp or cavil at them. 3 Use. We are admonished hereby to be thankful to God for his wisdom and manner of disposing and governing all things, job. 1. v. 27. even then when his judgements & corruptions inflicted upon ourselves, seem bitter, harsh and intolerable. who was his Counsellor? Doct. Doctr. God in the decreeing and disposing all things, and in procuring man's salvation needeth no counsel, useth no man's advice, but doth all things according to his own good pleasure, & after the counsel of his own will, Psal. 115 v. 3. Eph. 1. v. 5.9. The reason hereof is, because he is omnipotent, most wise, and God all sufficient independent of any other, and of whom all persons, and things, have their being and dependence. Secondly, GOD doth act and put in execution nothing in time but that which he purposed and decreed before all times, Pro. 8. for otherwise he could not be wisdom itself, neither could the Son of God, his wisdom be, begotten before the Creation of the world. 1 Use. Therefore let us not murmur, or repine against any of his creatures and his works, neither let us measure them after our own shallow reason and understanding, for the reason and beginning of it cannot be comprehended; job 38.29.40.41. Psa. 39.17.18. it surmounteth all men's wits and capacities, and if God's wisdom in the least creatures be past finding out, how much more in the matter, and mystery of man's predestination and redemption? Or who hath given unto him first, and he shallbe recompensed? God is debtor and beholding unto no man, and no man can allege any service work or study whereby he bindeth God to himself, Doctr. or should move him to elect, preserve and redeem and glorify him. Isa. 16.2. Luke. 17.9 10. Psa. 8.4. Reason hereof. No man can add any thing to God, for all that we have, we receive it only from God's mercy, and we depend upon his goodness for it Psa. 16.2.23. 2. Reason: God's power, will and decree, is free and absolute and hath no respect or relation to any thing from without his essence whatsoever. Rom. 9.15. 1. Use. If God should (for our correction or trial) deprive & bereave us of wife, children, health, livelihood, goods, houses (as he did his good servant job) we must stay and comfort ourselves herein, Math▪ 20.15. for all these things are Gods, they were given us by him, and therefore they are not ours, and he alone may justly do with his own what seemeth good to his divine will and pleasure. 2. Use. Here all humane merits and foreseen works in the patriarchs and forefathers and their posterity, are debarred from any moving or procuring cause of GOD'S favour and mercy, declared unto jew or Gentile: for of themselves men can do nothing that is good, and therefore all proceedeth from God's mere mercy. Secondly in matter of reprobation none hath cause to be offended with God or to complain of his proceedings, for his power and authority is free, and absolute, and he supreme of all creatures, and he may dispose of them as best seemeth good unto his heavenly wisdom, and he is not to render any reason of his doings to any. Lastly the very Reprobates are ordained in God's decree & (touching the event) to show forth GOD'S glory as well as others, Rome 9.22. for the glory of his justice shallbe manifested in and upon them. For of him are all things. In that all things have their being, Doctr. creation and preservation from God only, and so are of him directed, ordered, and governed, we learn that he is God all sufficient both for himself and all his people and servants, and that not only for their temporal life and happiness, but much more for their regeneration, redemption and eternal salvation. Gen. 17.1. He is our Shepherd how then can we want any thing? He hath Heaven and Earth at command and how then can his be destitute of that which is good for them? he was perfect and complete in himself before the creation, and therefore his works add nothing to his own nature and essence: and (to conclude) he worketh all things both in worldly and spiritual matters according to the pleasure of his own will only, without any let or restraint. Let us therefore in no danger, temptation and necessty be daunted and discouraged, Psal. 23.1. for our God whom we serve is able to save and deliver us, he knoweth how to proceed, and he is a most faithful creator and an indulgent father unto us, only let us betrust him with the ordering of our affairs, and commend and betake ourselves, lives maintenance and affairs unto his gracious disposition, and he will never fail, nor forsake us. For him are all things. Seeing that all things, Doctr. yea the very reprobate and all the works and wonders of GOD, are ordained to set forth the glory either of God's mercy, or of his justice we must not in hidden things dispute and repine and expostulate with GOD but patiently submit all to his good will and Pleasure, give him the glory in all things Psa. 115.2. Luk. 17.16. 2. Cor. 10.17. Dan. 9.7. Apoc. 14.6. joh. 5 44. For hereby we declare and testife our obedience, Rom. 9.22. duty and thankfulness. God hath created us to this end and requireth this tribute and sacriáce at our hands. Secondly, the title and interest in all things, and the power whereby they are. joh. 5. v, 44. joh. 12. v. 43. 1 Use. Hereby are met withal, and encountered all that seek their own glory (as the Rulers in Christ his time) and seek not God's glory at all. Secondly all pharisees, justiciaries and Papists, who boast and brag of their own merits, and look to be saved (in part) by their own deeds and works, and not by God's mercy and Christ jesus his satisfaction and mediation only. 2 Use. We must be wary and careful, that we never usurp or diminish any part of God's glory, for God is most jealous of his honour, and cannot endure that it should in any wise be impaired or impugned. 3 Use. We must in all our words and works, consultations and actions, acknowledge, praise & honour God as the chief good and the most excellent cause of all things, and constantly maintain and advance his glory: otherwise if we honour not him he will never honour us here, much less glorify us in the life to come. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faults escaped in printing. Pag. 11. l. 1. as these. pag. 14 l. 18. avoided pag. 22 l. 18. and drawn. such. pag. 25. l 7. this consequence was but pag, 27. l. 12. yielded n● pag. 29. l. 33. Night, pag. 36. l. 2. by good means. pag. 50 l. 13. Remainders, pag. 51. l. 14. an occasion. pag. 54. l. 1. read 1. Pet. 1. 13. pag. 58. l. 30. attendance, pag. 59 ●. all we Gentiles, pag. 62. l. 13. World, pag. 69. li. 9 is holy, and 19 God offereth and ibid. l. 28. and discern them.