with ioynt harmony and consent of heart and bodie fly and shun all iust shew and appearance of Idolatry Euen so then at this present there is a remnant through the election of grace This verse conteyneth the illustration and probation of Paules proposition touching the reiection of the Iewes and the summe of the comparison is this Euen as in the daies of Elias all the children of Israell seemed to haue fallen away from the true worshippe of GOD to the adoration of Baal and yet notwithstanding there were seauen thousand though vnknowne to Elias that neuer bowed their knee to the Idoll euen so at this time there is a reseruation of many elect amongst the Iewes 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 it selfe to our consideration viz. That God is alwaies true and like himselfe and neuer changeth his nature couenant promises Psalm 89. vers 33 and 38. Romanes 3 4. 2. Samuel 7.28 And therefore it cannot bee that hee hath wholy reiected all the Iewes For God is voide of all corruption and alteration in his essence it can neuer faile but remaineth the same from etâ—rnity to eternity Secondly he is constant and vnmoueable in his will he keepeth all his decrees once made and he neither changeth them nor hath any need so to do 1. Vse This serueth notably for our comfort and consolation in this life for Gods decree of election is certaine the grace of God in his elect is perpetuall Rom. 11.30 Ier. 31. ver 31. Therefore we cannot miscarry 2. Vse Whereas God is alwaies like him and vnchangeable we must learne hence to be constant stedfast and vnchangeable in all duties of piety to God of sobriety to our selues and of charity and iustice towards all men otherwise as it is a shrewd and fearefull signe of Bastardy when the child in nothing resembleth the parents so it is a dangerous signe that wee bee none of the Lords when we are so ticklish fickle and false in our duties and couenants both to God and men herein nothing resembling the Maiesty of God V. 5. A remnant through the election of grace V. 6. And if it be of grace then it is no more of workes or els were grace no more grace A remnant From the warrant and authority of this and the like places it euidently appeareth that the number of the Elect and of those that shal be saued is at all times verie small and few in comparison of those that are reprobates and that perish but especially in the time of a generall or long continued defection and Apostacie Luke 18.8 Math. 7.14 They are a little and a contemptible flocke they are but a remnant and reseruation a tenth Isaias and Paul say though the number of the children of Israell were as the sand of the sea yet shall but a remnant bee saued Isay 10.21 et 22. Rom. 9.27 Narrow is the way that leadeth vntolâ—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 enuy saluation to any for he doth most kindly inuite and allure all to come vnto him but because the greatest number refuse the grace of saluation offered vnto them and will not by faith receiue and apply it 1 Vse It ouerthroweth the error of them that determine of a church by a perpeâ—uall multitude whereas alwaies though sometimes more and sometimes lesse 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 Vse We must comfort our selues against the paucity and fewenes of Gods children that his can neuer fall a way neither can they perish these God alwaies hath a tender regard of he doth take notice of them confirme and defend them against all crosse euents and after-claps And as for other mens profanesse vnbeliefe Apostacy it shal nor can neuer any whit preiudice their fauor and felicity for euery man shall beare his owne burden and euery man shal be saued by his owne faith or condemned for his owne vnbeliefe and impenitency V. 6. And if it bee of grace then it is no more of workes or els were grace no more grace but if it be of workes it is no more grace or els were workes no more workes And if it be of grace The election calling and reseruation of a remnant proceedeth onely from Gods meere mercie and fauour and not from any fore-seene faith workes or any outward priuiledge whatsoeuer for els grace i. not of grace but wages giuen vnto them for the worth and dignitie of the worke But if it â—ee of workes then it is no more of grace i. arising from the gratious loue pleasure and good will of God â—â—sls i. â—f it be of grace were worke no more worke i. the merit of workes were no more merite but a free gift From the Apostle his practise reasoning and concluding thus from the contraries the affirming of one of which doth necessarily deny and take away the other this fundamentall point offereth it selfe to our view and consideration That in the matter and mysterie of mans predestination iustification and saluation all disposition of mans will all fore-seene faith and workes all naturall and peculiar prerogatiues are wholy debarred and shut out from beeing aâ—y impulsiue moouing and working cause of it and that they proceed onely and wholy from the euerlasting decree and good pleasure of God The Scriptures are most plaine and pregnant for the demonstration of this principle Romanes 9.11 Ephesians 1.5 Iohn 15.16 Acts 13.48 Deut. 10.15 Further reasons to backe and fortifie this assertion are these first all disposion of mans will followeth predestination as doth likewise faith and workes and therefore cannot possibly be any cause of it Secondly it is naturally bent vnto euill continually and therefore cannot deserue ought at Gods hand and as for faith and workes they are fruites and effects of election therefore no cause of it they are also vnperfect and therefore voide of merite Thirdly they are the gifts and workes of Gods spirit in vs therefore not of our selues or from our owne worthines and touching natural and speciall prerogatiues they in the Iewes proceeded from Gods couenant and not from naturall generation for Iewes and Gentiles are alike conceiued and borne in sinne Fourthly the holy Patriarkes neuer rested much lesse gloried in them More-ouer if Gods predestination were caused by foreseene faith and workes then might an euident reason be giuen of it which Paul vtterly denieth and if workes could merit ought by their owne worthinesse then grace should be destroyed Gods glory empaired and all the workes of our redemption obscured Lastly God hath chosen vs from euerlasting in himselfe in Christ to the praise of his glorious grace and hath made vs vessels of mercy of
our selues to be Christs subiects and seruants to suffer no euil lusts and concupiscences to rule and raigne in vs but to permit Christ by his word and his spirit to guide gouerne vs otherwise we shal be bruised with an Iron rod slaine before Christ his face and shall neuer enter into his rest the heauenly Canaan and the heauenly Ierusalem Ps. 2. v. 9. Lu. 19.27 Heb. 3. v. 18. 19. But they are beloued for the Fathers sake God in his elect doth not consider what they deserue nor alwaies respect thē according to their present vnbeliefe but regardeth what he hath promised to Abraham and his seed and therefore he wil not change his purpose but in time vouchsafeth them his sauor albeit for the present by reason of their vnbeleife and impenitency hee frowne vpon them and seeme to disfauor and renounce them The reason hereof is first because God is good ful of goodnes mercy and truth vpon the communication of which he vpon mens conuersion expecteth and requireth all the praise honor glory to be yeelded and ascribed vnto him only Secondly God by shewing mercy to the degenerate Iewes wil at length get him far greater glory and renown of his mercy power then before Vse 1. Let vs not our selues dispaire of Gods mercy by reason of our former present errors and enormities be they neuer so many mighty for our saluation dependeth not vpon our owne workes and deserts but onely vpon Gods vnchaungeable decree but let vs truely and vnfainedly repent of them forsake them and then vndoubtedly we shall liue and die in the loue and fauour of God Let vs not dispise the Iewes nor doubt of their conuersiō and saluation but in respect of Gods couenant wish well vnto them pray for them and further their saluation 3. Vse If God loue the Iewes for their Fathers sake and for his couenant made with them and not for any thinge wherein they could pleasure or profit him we must herein follow and imitate the Lords example and not loue true Christians in by respects namely because they be our kindred onely or because we reape some commodity by them or that they serue our turne but in the spirit and for the truth sake onely for this is right loue 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 sauing giftes and promises in his elect I gather that none of Gods elect can wholy or finally fall or possibly be damned Rom. 8.1.2 Tim. 2.19 For first God is without change and alteration in his nature decree couenant promises and neuer wholy reuoketh and abolisheth his worke in them Secondly his mercies towards them faile not but alwaies streame forth to their continuall comfort for God is truth and will alwaies performe his promises Lastly God is almighty and cannot be hindred much lesse ouer ruled by any creature neither can any disanull that which God hath ratified or condemne those whom he will saue Rom. 8.33.34 This doctrine checketh the corrupt and presumptuous opinion of the Papists that teach constancy and saluation to reside in our owne power and potency wheras it consisteth wholy in the couenant and promises of God 2. Vse The second vse is for comfort and that is if we once perceiue and find in our selues some pawnes and Printes of Gods loue and fauour we may and must assure our selues of the perpetuity of it without doubting for God is constant in his giftes and neuer retracteth them though men doe often and hauing begun a good worke he wil finish and perfect it he is not like him that in vs beginneth to build a goodly house and cannot finish it but he will make euery one of his Saints an holy and perfect temple in the Lord Ephe. 2.21 3. Vse Seeing that God is no changeling vnto vs but his bounty alwaies continueth and his promises are in their time duly accomplished let vs first learne hence to cleaue fast vnto him and sincerely and incessantly to serue and feare him all the daies of our life Secondly let vs in our words deeds couenants and promises not deale hollowly and deceiptfully with men but truly iustly and simply for he that halteth with men is no better then an Hipocrite before God and his religion is onely formall and fruitlesse Psa. 15.2 30. Vers. For euen as ye in times haue not beleued God yet haue now obtained mercy through their vnbeleefe 31. Vers. Euen so now haue they not beleeued that by your mercy they may also obtaine mercy 32. Vers. For GOD hath shut vp all in vnbeleefe that hee might haue mercy on all Sense For euen as yee in times past .i. before Christ his incarnation haue not beleeued in .i. obeied the word of God and his commandements nor acknowledged Christ Iesus for the sonne of GOD and your redeemer yet haue now obtained mercy i. God hath called you effectually and endewed you with the true and sauing knowledge of God and his Gospell through their vnbeleefe .i. by the occasion that the Iewes would not receaue the Gospell nor the Messias offered vnto them but refuse both the one and the other Euen so now they .i. the Iewes haue not beleeued viz. the Gospel that by your mercy .i. by the mercy of God offered vnto you in your effectuall calling and in your sincere profession and intertainment of the Gospell may be prouoked and inflamed by an holy emulation to follow and affect you They may also obtaine mercie That is through Gods mercie may be partakers of faith remission of sins and saluation that so it may bee apparant both to the Iewes and Gentiles that both are saued by his mercy and grace onely For God hath shut vp .i. tyed bound and imprisoned together all .i. all his elect both of Iewes and Gentiles vnder vnbeliefe .i. sinne and hath kept them vnder his power and custody like a number and sort of malefactors shutte vp into one prison and so conuinced them that they can by no meanes escape finde ease and inlargement that he might haue mercie .i. haue an occasion to inlighten and saue all .i. all his chosen whether Iewes or Gentiles and so might actually and perfectly saue them by his mercie and fauor and not for any merite or worth of theirs Ver. 30. Haue obtained mercie through their vnbeliefe Ques Can euill be cause of good and one mans vnbeliefe be cause of an other mans beleeuing conuersion Ans. No to speake properly for like cause like effect but it may be indirectly and by accident as we see how that of euil manners are made good lawes Now euill manners and enormities are no causes of enacting wholsome lawes but onely occasions and accidentall motiues Secondly no sinne doth more kindle Gods indignation and enrage his maiesty against vs then infidellitie therefore it can be the working cause of
Thirdly God reiecteth and putteth into their minds and heartes good thoughts principles and motions which they peruert and turne to their owne destruction thus God put into Caiphas his minde That it was necessary that one should dye for the people and to gather all the sonnes 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 euill That saying of Pilate I finde no harme in the man was good and of God but I will chastice him c. This consequence but a bad conclusion of himselfe and altogether euill Now the cause why God offereth these outward obiects vnto and doth put these inward motions into men whom hee knoweth will abuse them is that his iustice might bee seene and acknowledged by their iniustice Fourthly by giuing successe to their endeuours and by letting them prosper in sinne Thus hee bad the Diuell goe and seduce Ahabs 400. false Prophets and prosper and thus Iudas and Pharao prospered in their wicked designes but herein Gods end and scope and their end and scope much differed Isay. 10. v. 7. Quest. How can God bee said to blind the reprobate seeing that many times and in many places hee offereth the light and brightnesse of his glorious gospell vnto them which is a meane and instrument to informe and enlighten them An. First they are blind by nature and vncapable of the sauing trueth and God is not indebted nor bound vnto them who albeit hee putteth blindnesse into no man yet hee leaueth them therein and doth not infuse light into them so that the more meanes are vsed for their instruction and illumination the more they are hardened and blinded for euen as the Owle by the brightnesse of the Sunne is blinded albeit all other birds are enlightned by it and as the Claye is hardened by the same Sunne by which the waxe is softned and melted so by the same holy Scripture and glorious Gospell whereby the Elect are enlightened and conuerted the reprobate are blinded and hardened and that onely through their owne default and impotency and not through the Gospell Secondly God in his iustice now euery action of iustice hath in it the nature and respect of God because it is the punishment of sinne doth by further blindnesse and hardenesse of heart punish their corruption and stubborne rebellion which they haue and doe most greedily drinke in and draw vpon themselues inso much that they winke with their eyes purposely and will not see and acknowledge the trueth shining forth vnto them Quest. In Isay the Lord fore-telleth but a particuler iudgement and why is it here generally applyed Ans. First the rule of iustice and equitie is one and the same with God in euery age and therefore hee may according to the proportion and number of their offenses as well punish many of the Iewes in Pauls time and sithence as some particulers in Isaiahs time Secondly their sinne and contumacie since Christ his comming hath beene more generall and grieuous then the sinnes of all their ancestors therefore it is accordinglie to bee punished Thirdly the punishments of particuler men in Scripture serue for generall lessonings and warnings vnto vs that except wee repent and beleeue wee are to expect the like iudgements and so looke to drinke of the same cup. Israell hath not obtained that he sought It is not enough and sufficient for men to desire to be blessed and to seeke for righteousnesse and saluation yea to take great paines for it for so much Heretickes Idolaters Hypocrites Iewes Turkes Papists yea and Pagans haue performed vnlesse it bee by the right lawfull meanes and those wayes that God hath oâ—dained and sanctified in holy Scripture It must not bee by the lawe for that can iustifie and saue no man for no man can keepe it nor by mens owne workes and deserts for if they proceed onely from ciuill and meere naturall men they are altogether sinne in Gods sight and as for the good workes of the regenerate they are but vnperfect yea and stained with many defects and therefore they cannot abide the rigour of Gods iustice Secondly they are counteruailed yea infinitely exceeded with sinnes both of commission and omission but true righteousnesse and happinesse is onely to be sought and found in Christ Iesus as hee is reuealed and set forth vnto vs in holy writ Act. 4.12 Act. 13. vers 38. 39. Luke 24. v. 47. Reas. Otherwise if wee seeke righteousnesse and saluation preposterously and not by right meanes wee labour in vaine wee denie the grace of God and do digge Wells that will hold no water To this purpose the Prophet Isay sheweth that the people doth foolishly who neglecting the sweete and sauing meate and drinke of Gods Gospell did bestowe great paine and cost in procuring other meate namely humane traditions and supeâ—stitions which had no vertue of nourishing in it and which held no true contentment to the ouer-seers of them Why doe yee saith hee lay out siluer and not for bread and your labour without beeing satisfied Hearken diligently vnto mee and eate that which is good and let your soule delight in fatnesse The vses of this doctrine are manifold 1. Vse First hereby are condemned all endeuours and good meanings and intentions that are not of faith and so are nothing but sinne Roman 14. verse 14. 2. Vse Hereby is refuted the grosse errour of those that hold that euery man is and shall bee saued by his owne religion and profession where-as there is but one trueth and one way of saluation and that fully and perfectly described in holy Scripture Iohn 14. vers 6. Math. 7. vers 13. 3. Vse We must if we would be blessed and so saued seeke for righteousnesse and iustification in Christ onely for there alone it is to be found Acts 4.12 1. Ioh. 5.11 But the Election hath obtained it Here hence in a word for the point hath beene handled before wee may note that the cause of obtaining iustification and saluation is without vs in Gods predestination and free mercy and not in the merites of our workes Rom. 9.18 Titus 3. v. 5. for here is an vtter opposition betweene Election and workes Vse Wherefore wee must bee thankefull vnto the diuine Maiestie for so great and free saluation and ascribe all the glorye and praise of it vnto his mercie onely And the rest haue beene hardened The beginning of the ruine and damnation of the reprobate ariseth from the desertion and reprobation of God Reprobation is the very tree roote and fountaine of blindnesse for the wicked forsaken of God can doe nothing in all their deeds words and counsailes but pull hale and heape vpon them Gods curse 1. Vse Let not the Elect and the true seruants of God be offended in the madnesse and senselesnesse of Reprobates seeing that it hath his originall and foundation from Gods decree of reprobation 2.
hee that beleeueth not maketh Christ a lyer in that he will giue no credit and assent vnto the promises that he propoundeth and offereth vnto him But feare Q. Why then doth the Apostle bid the Gentiles feare If they must feare how then can they bee certaine A. First Paul directeth his speech here not to euery particular person but to the Gentiles in generall wherein and amongst whom there might be many proud and vnmortified professors and many doubling and dissembling hypocrites for whom this admonition was very necessary Secondly it is rather a Caue at then a Commination serueth not to astonish them but to stirre them vp to more carefullnesse and dilligence Lastly feare in this text is not to bee vnderstood of any troubling and tormenting feare but of a reuerend awe of Gods iudgements and of an holy care and indeauor to preuent and diuert the disfauor and wrath of God which may very well consist and consort with the certainty and assurance of faith for whosoeuer hath faith and hope hee purgeth him-selfe and keepeth him-selfe that the euill toucheth him not The naturall braunches How can the Iewes bee truly said to bee naturall braunches and consequently good seeing that euen they are by Adams fall sinners enemies to GOD and the children of wrath as well as others Ephes 2.3 Ans. The Iewes indeed had no naturall holynesse neither was it deriued from carnall succession neither was their nature better then ours but they are naturall braunches and were so called by reason of the couenant of grace made with them onely and their nation Secondly because they were seuered and seperated by GODS outward couenant and calling ceremonies and worshippe from all the world besides and were as a Fountaine sealed vp and as a Garden inclosed i. reserued and sanctified for Christ his owne vse and seruice If God spared not the naturall branches Q If the naturall branches bee not spared then they that are ingrafted into Christ by faith may bee cutte off Ans. The Argument followeth not for they are called naturall not by reason of their sound faith which they now had but because of Gods couenant and because naturally they had their beginning from the Fathers Secondly they were onely members of the visible Church wherein are many hypocrites but not of the Catholike and inuisible Church Take heed least he spare not thee i. least he disdaine thee and cast thee off Ques Can an elect or true member of the Church fallâ—way and so perish Ans. No for they onely haue the spirit of regeneration whereby they are sealed vnto the day of redemption they alone are indued with the spirit of constancie and Christ doth neuer cast them off Iohn 6.37 but the comforter doth abide with them for euer They may for the time bee depriued of the outward ministery and meanes of grace and saluation yet they were GODS people before in his eternall counsell Secondly benig regenerate and borne anewe of incorruptible seede they cannot perish nor fall away albeit the outward meanes bee remoued Ques What are wee then to thinke and iudge of those that from the profession of sound doctrine fall away to superstition or Atheisme and from outward and apparant holynesse to open prophanesse and licentiousnesse and thus liue and die were they euer of the number of the elect or any members of the inuisible Church Ans. No for the elect and members of the Catholike and inuisible Church are onely indued with sauing faith true repentance a liuely hope and the true loue of the godly their bretheren which graces neuer faile die or are vtterly extinct Whereas Apostates and they that degenerate to Atheisme and open Prophanes were neuer indued with true faith repentance and other graces that accompany saluation Well they might for the time haue the shadow of them but they neuer had the truth and substance Secondly Christ is alwaies and he alone an effectuall Mediator and Intercessor for the elect onely whereby they are so preserued in the state of grace that they cannot fall away Wherefore Apostates and backe-sliders were Christians and members of the Church in outward apparance and shewe onely and in their owne opinion and estimation of others and indeed all their holynesse and profession is nothing else before God but meere formalitie and hypocrisie And therefore all these temporall things and outward seemings in time of temptation soone fade and fall away and of such Christ pronounceth that he knoweth them not .i. he neuer did nor doth acknowledge them for any of his elect nor approue of them Ques Who and what kinde of persons fall away Ans. First they that are outwardly ingrafted into the couenant but yet are not inwardly called nor elected Secondly they that receiue the seed of the Gospel but without the roote of true faith and inward change renouation of heart and affection and these are onely the reprobate Math. 13. V. 19.20.21.22 Ques In what sort or in what regard doe they fall away Ans. First by their vnbeliefe and vnthankefulnesse refusing the promise made to them Secondly by corrupting and choaking the seed of the word either by want of memory or vnderstanding of defect of change and regeneration or absence of the full perswasion of the truth or finally either by troubles and persecutions or else by prosperitie profitt and pleasures Here-vpon the worde and Sacraments and the golden candlesticke of the Angelicall ministery as wholy taken from them as sometime it iustly commeth to passe or else if they haue no meanes continued they either as recusants and meere Atheists contemne them and refuse to vse them or else are thereby through their owne corruption more hardned blinded and darkened for the more good gifts and meanes of grace which offreth vnto them and the good motions he putteth into their mindes the more they do corrupt and abuse them The branches are cutte off that I might be grafted in Ergo. Our dignity and worthynesse is greater then that of the Iewes Wee must in Gods especiall works and iudgements dilligently weye and consider the true causes and distinguish and diffeâ—re them from those that are causes accidentally by occasion only as in this verse For the fall of the Iewes could not be properly any efficient or procreant cause of the saluation of the Gentiles the effect ariseth from the proper cause and resembleth reteyneth the nature of it The reason hereof is because the issue euent and consequent may bee good God so ordering directing and ouer-ruling it when the instruments that worke onely accidentally and ayme at their owne euill ends are euil and maliâ—ious Thus Ioseph was exalted after all his troubles and Iobs restitution and recouery 〈◊〉 redemption by Christ his death was in regard of the effect and euent good yet they wicked Instruments that onely accidentally and occasionally wrought it sinned heinously and are not to bee excused For if they would or had pleased God in
the knowledge of Christ wherby he doth determine in his due time to cal the rest are without repentance .i. they are irreuocable constant such as he cannot repēt off for his decree if vnchāgeable Questions Enemies for our sake Beloued for the fathers sake 1. Qu. Can one and the same person be an enemy and a friend vnto God beloued and hated of him at one the same time especially seeing that the affirmation hereof seemeth to imply a flatte contradiction Answ. Yes thus Paul before his conuersion was a friend of God in regard of his election albeit an enemy before and thus our Sauiour Christ is said to giue his life for his friends Iohn 15.13 But in Rom. 5.10 Christ is said to reconcile vs vnto 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 vnto God but they are also friends and beloued euen before their calling and sanctification because by the grace and mercy of God they are from all eternitie chosen and beloued 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 Iewes in Pauls time and sithence were and are enemies vnto God in regarde that the greatest multitude of them were reprobates so cast off but yet both then and euer since they are beloued of God so many of them as are elected which albeit they then and hitherto haue bin but few yet at their generall calling it will appeare that they are very many Beloued for the Fathers sake Quest. If any one be loued as here we haue a particular instance for his Fathers sake then a man may bee called and conuerted by reason of and for his fathers merits and so euery man shall not liue by his owne faith Ans. The argument followeth not For first faith and regeneration commeth not by naturall succession but proceedeth altogether from grace Secondly the children of the faithfull are not for their parents faith accepted to eternall life but they must beleeue them-selues and liue and bee saued by their owne faith Lastly in that the Iewes are beloued for their Fathers sake as Salomon was neuer wholy depriued of Gods spirit and fauour for Dauids sake it proceedeth not from their workes or persons but onely from Gods gratious and euerlasting couenant the fountaine and roote of it The summe of the couenant is that God will be their God and the God of their seede and therefore there must be some to whom the couenant must bee made good and fulfilled and these are loued for the couenant sake The gifts and calling of God are without repentance Quèst Touching the graces of God if they bee neuer taken away why doth God so often depriue men of them that formerly had them Ans. First they are common and temporall gifts either of nature policie or else of illumination and outward profession onely that are common to Gods children with reprobates these God doth strip and depriue men of many times for their vnthankfulnesse and to discouer their vnsoundnesse and hypocrisie Secondly because men who are cōmonly Reprobates alwayes neglect contemne and abuse them thus they quench and put out the holy spirit and what light soeuer was offered vnto them and whatsoeuer knowledge and grace of God was bestowed vpon them it dyeth in them by little and little for God in his iustice taketh his tallent from them as hee did from Saul and Iudas But for those peculiar endowments of Gods elect which are linked and chained vnseperably together such as are predestination vocation iustification and glorification these are giuen to the Godly in fe◠simple and are neuer taken away from them The calling of God without Repentace Quest. Why then did God repent that he created man and that hee made Saul King and why doth hee many times reuoake his promise and his threarnings Ans. This is spoken figuratiuely and vnproperly for the change is not in his Gods will and decree but onely in the things or euent and that as the conditions in men implyed and vnderstood are changeable Secondly by this kind of speech God would shew how hainous and horrible were mans sinnes and naturall corruption proceeding partly from his rebellious will and partly from the Diuell Thirdly God declareth that he in respect of the outward worke and act will doe that which men when they repent vse to doe namely destroy his worke Thus hee drowned the whole world in Noah his time and in fight caused Saul to be slaine Lastly God hath purposed and ordained at once by his stedfast decree that he will so often ratifie this change of the effects of his anger and mercies as often as any iust cause commeth betweene Ezek. 24.25 Math. 18.35 Rom. 2.6 which inter-current cause if it be euill God decreed the permission and ordering of it onely but if it be good God decreed to worke it and doth in time bring it into act and effect As concerning the Gospell they are enemies Doctr. Seeing that the Iewes oppugning the preaching of the Gospell and refusing to admit of it are said to bee enemies vnto God we draw this generall Theoreme viz. that all men during the time that they receiue not the word of God but resist and with-stand the course and preaching of it are Gods 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 ministery of the word is Christs golden Scepter vnder which all his subiects must be ranged and his easie yoake that all his people must beare Math. 11. v. 29.30 1. Vse This serueth to condemne Iewes Turkes Papists false brethren and all vnderminers and persecutors of the Church who howsoeuer they slatter themselues in their sinnes errors and Idolatry and thinke they do God seruice yet in very truth they are nothing else then Gods flatte enemies and they that refuse to be sworne to and acknowledge his supremacy ouer their soules and bodies 2. Vse Secondly we must take heed that wee make no leagues of amitie or of vnnecessary traffique with them least in fine by our ouer-much sociablenes familiarity with them wee learne their workes and pollute our selues with their sinnes and abhominations 2. Cor. 6.16 They are nothing but pitch poyson and contagious leapers by whose familiarity we may soone bee defiled and infected Vse 3. We must not by our dissimulation hipocrisie ill life harden and confirme them in their sins heresies but to the vttermost extent and straine of our ability endeuor both by life and doctrine to gaine win them Vse 4. We must remember how God hath for these many hundred years punished their contempt contumacy both with spiritual bodily punishment captiuity and forasmuch as we professe
no good but God who by his omnipotent wisdome draweth light out of darkenesse knoweth how to direct the vnbeleefe of some to be a meanes and way for mercy to be shewed vpon others And thus when one Nation Citty or Towne refuseth the Gospell of Christ and will not suffer them-selues to bee ranged vnder it God taketh it from them and bestoweth by occasion vpon others that will bring forth more and better fruite in their season God hath shut vp all vnder vnbeleefe Qu. Is mans incredulitie and vnbeliefe to be assigned to God or is he the cause author or worke 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 leaue and forsake them so that he is rather deficiens quà m efficiens causa Secondly God doth by the ministery of the lawe and by his iudgements so conuince and attaint men of sinne that they shall or may see and acknowledge that there is no meane merite or cause to iustifie and saue them but his mercy in Christ onely Thirdly God would haue all men subiect to his iudgment and that they laying aside and disclaiming all conceit of their owne merits and worthinesse should expect saluation from him alone All that is Iewes and Gentiles vnder vnbeleefe Qu. Are all men by nature both Iewes and Gentiles equall in sinne and alike guiltie in Gods sight Ans. Yes there is no difference for all haue sinned and are depriued of the glory of God Rom. 3.23 There is none that naturally doth good no not one and wee are all borne and conceiued in iniquitie Secondly there is no merite or desert either in Iew or Gentile 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 then another how then do they differ A. In men meere naturall and vnconuerted God for the vpholding and preseruing of Common-wealths and humaine societies bestoweth generall and restraining grace more vpon one then another Secondly they doe or may differ in outward dignitie and priuiledges as the Iewes much excelled the Gentiles but otherwise the speciall grace and mercy of our God maketh the maine difference betweene the Elect and the Reprobate For the one hath in time renuing and sauing grace communicated vnto him but the other is vtterly denied it That hee might haue mercy one all Quest. Is there then no particular election or is it only vniuersall Ans. Election is not of all but of some for hee that maketh choise of any thing singleth out some and leaueth the rest Secondly many be called but few are chosen Thirdly there bee 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 bee saued which the Scripture in many places refelleth or else Gods predestination which is a sure and certaine foundation should be shaken and alterable Might haue mercy on all Quest. Will God saue all none excepted or can it bee soundly gathered hence that hee will saue the greatest part of men in the world Ans. No for the greatest number is reiected Christs flocke is but a little flocke a remnant an handfull a tenth a gleaning in comparison of them that perish and broad is the way that leadeth to destruction and many goe that way but narrow is the way that leadeth to life and few finde it But the meaning of the Apostle here is that God will haue mercy in some of all rankes states orders and conditions and that hee will haue it notified that all that are saued are saued by his mercy onely Quest. If God will not shew speciall mercy on all men but doth reserue it onely for the elect why doth hee by preaching offer it to all men in many Countries and Kingdomes and other particular Citties and places and hereby allure and inuite them to faith and repentance Ans. The more to conuince them and to leaue them without all excuse in the daye of the Lord because they doe not nor will not admitte or receiue it being offered Iohn 9 39. and 41. Rom. 2. verse 6. Iohn 15. verse 24. Secondly all cannot receiue it because they are not vessels of mercy As yee haue obteyned mercy So now they may obtaine mercy From this sampling and paralleling of both places and members together this doctrine naturally ariseth In the order of saluation the Iewes and Gentiles are like and equall and by nature children of wrath and enemies to God but they by grace and mercy onely and not any merit of their owne are called conuerted and saued Ephe. 2. v. 3. 1 Pet. 2. v. 25. For first God in sauing and conuerting all is one and the same without change and alteration and the ministery of his law for conuincement and direction and the Gospell for faith and conuersion is alwayes 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 Gods workes are semblable and one serue for the illustration and demonstration of the other Vse Let vs not despaire of the Iewes conuersion or of the calling and saluation of any but hope well of it pray for it and labour to further it seeing that without Gods mercy and grace none is better then others and that Gods mercy which hath beene vouchsafed vnto vs may extend it selfe in good time vnto others yea vnto those that wee haue 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 obtaine mercy Heere wee see a notable effect and end of good zeale in godly men namely that by the example and president thereof others bee stirred vppe to emulation and to follow them For here we see that the calling of the Gentiles and their zeale and holy example are so far from preiudicing or hindering the Iewes saluation that God shall take an occasion hence to prouoke them to follow the Gentiles and to imbrace the Gospell so that they shal not perish but at length be coÌ„uerted saued How much zeale and good examples of godlinesse kindnesse liberalitie courage and constancie may prouoke and profit others as by many other examples so by these following it is most manifest and demonstrable in Iosua and the Elders of his time who by their authoritie and example reteyned the people all their daies in Gods sincere seruice Iosua 24.31 In the woman of Samaria who by her example and re-report induced and prouoked many of the Samaritans to heare and beleeue in Christ. In Crispâ—â— the chiefe Ruler of the Synagogue who by his faith and by the sweet perfume of his familie moued many of the Corinthians to heare beleeue