assaulted by Satan and his instruments let all the people of God pray for their constancy patience successe of their ministery for their deliuery and preseruation and then no doubt the ministers shall speede and prosper the better and the comfort of their perseruation shall redound to the people And I am left alone Herein Elias if we diligently heed the story and time wherein he prophecied who a little before thought that he had conuerted most of the Israelites and now he thinketh that they haue vniuersally reuolted from true religion wee are taught that the most excellent seruants of God haue their errours and infirmities one while they conceiue ouer-well of men and another while ouer-ill Act. 15. ver 37.38.39 1. Vse If so rare and singuler men these many times erre and are deceiued let no man presume too much of his owne knowledge learning and iudgement but walke humbly and alwayes suspect his owne ignorance and weakenesse and let him iudge rashly or ouer-hastily of no man but reserue all secret iudement to God If none for the present ioyne with him in the open defense of Gods worship or if none such be knowne yea if they should all forsake him as all forsooke Paul when he was conuented before Nero let them not bee discouraged but goe on boldly trusting in God and the goodnesse of their cause and God will assist strengthen deliuer yea and glorifie them God being on a mans side who can be against him nay he hath more with him then against him and other mens generall Apostacie or starting aside from their dutie and obedience cannot possibly depriue him of his crowne for hee shall liue by his faith and the more temptations and discouragements hee findeth to hinder him the greater will be his praise preferment and exaltation in the end But what saith the answer or oracle of God to him i. We must rather in this Apostacie of the Church attend what the Lord the God of trueth saieth then rest vpon the coniecture of Elias â— haue left or reserued to my selfe i. I haue preserued from death and idolatry 7000. men i. a great number of men women and children for seauen a set number is put here as in other places of Scripture for one indefinite or vncertaine number that haue not bowed their knees to the image of Baall i. that haue not polluted themselues with idolatry no not so much as in outward gesture and action Euen so at this present time i. in the time of the new Testament there is a remnant i. a small remainder of Iewes in comparison of those that perish through the election of grace i. whom God of his grace and fauour hath elected to euer-lasting life and which shall be saued by faith in Christ. Questions out of the 4. 5. verses Doth the Church of God neuer faile or cease to be vpon the earth An. No for albeit many times and in many places the church ceaseth to be visible conspicuous and glorious yet the true Catholicke and inuisible Church which consisteth onely of the number of the Predestinate and Elect euer was is and shall be and shall alwayes remaine in the world in one place or other For first it neuer failed when it was brought to the greatest extremities but at length it hath alwayes lifted and put forth her head out of the darkenesse where-with it was oppressed Secondly Christ his kingdome is eternall and shall neuer end but shall last and indure for euer when other kingdomes shall bee ouerthrowne destroyed and extinct Thirdly Gods couenant made with the Iewes and Gentiles viz. that hee will be their God and the God of their seed is euerlasting and vnchangeable therefore there must needs be some in whom the couenant must bee ratified and accomplished Lastly Gods promises cannot lye and his power can doe althings and God doth nourish and preserue the church by his word and prouidence when impietie and idolatry euery where preuaileth 2. Que. Had God any church and people in the middest of the darkenesse of Poperie when tyrants and false Teachers laboured vtterly to roote it out An. Yes as may especially appeare Apoc. 12.16 where the woman the Church flying into the wildernesse i. to places vnknowne to the aduersaries had a place prepared of God that they should feed her there a thousand two hundreeh and three score dayes i. they were nourished by ordinary meanes by hearing some true things of their owne 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 themselues and by conferring with others Secondly the Papists had some things that appertaine to the true Church as Baptisme albeit not altogether purely administred the Scriptures the Apostles Creede the Commandements the Lords prayer and a certaine ministerie Thirdly in the ruinous state darkenesse and Apostacie of a Church the very reading and repeating of the word yea the very sound and report of it is by Gods extraordinary working sufficient and effectuall to saue all those whom God will haue saued Act. 11. v. 20. 21. Iohn 4.28.29.40.41 42. Rom. 10 18. Lastly God hath his Church and seed euen in Babylon albeit in faith and affection separated and disioyned from her Apoc. 12.7 and these the Dragon maketh warre with Likewise Apoc 18.4 where Gods people are exhorted to come out of Babilon c. ergo there were some elect and some of Gods people there Quest. Therefore may not we perswade our selues that many of our Ancestors and fore-fathers were saued in the middest of Poperie An. Yes doubtlesse as well as in the corrupt and Apostaticall time of Elias for nothing hath in the Papacie befallen the Church which hath not befallen vnto 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 enformed their children seruants and families therein Apoc. 13.8 Thirdly there haue beene some that haue alwayes and openly by preaching writing and disputation opposed and set themselues against the corruption of error Apoc. 11.3.4.5.6.11 12. and this is also manifest by Illyricus his catalogue of the witnesses of the truth Fourthly many thousand children Baptised and so holy dyed in their infancie and child-hood before they could be infected and poysoned with the pestilence of error and so were saued Fiftly God pardoneth many faults and infirmities in his children whose hearts and mindes are right with him Mal. 3. v. 17. Lastly many of our Ancestoâ—â— albeit transported with the common invndation of error did before the end of this life repent of their sin and vtterly renounce and disclaime their owne merites and all confidence in them and relied vpon Christ onelie by true faith and so were saued Q. Why doth God sometimes suffer his Church to bee brought into such affliction darkenes extremities that the
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
Can any man be said to be a naturall branch of the church seeing that all are sinners and children of wrath by nature Aff. per distinct ibid. 30 What persons fal away from the fellowship of the church p. 67 31 In what manner and by what inducements doe men fall away ibid. 32 Is not God changeable in his couenant and promises seeing that he changed his former bountifulnesse towards the Iewes into rigour and seuerity neg p. 77 33 Can the elect wholy loose or bee depriued of faith and grace neg ibid. 34 Is predestination conditionall depending vpon mans beleife or vnbeleife neg p. 78 35 When is likely to bee the time of the Iewes conuersion p. 88 36 Whether they shall euer recouer the holy land neg ibid. 37 What the fulnesse of the Gentles doth signifie p. 89 38 Whether this fulnesse be yet come in or not or any other countries and kingdomes are in probability yet to bee called and enlightned p. 90 39 What is ment by all Israell whether the Iewes Gentiles or both ibid. 40 Whether the comming of the Deliuerer vnto them must be vnderstood â—oâ—ily or spiritually p. 91 41 Can one and the same people be truly said to be beloued of God yet his enemies aff in diuers generations p. 102 42 Is any man called and conuerted by reason of his parents merites and worthines neg ibid. 43 Can the giftes and graces of Gods spirit in the elect bee taken away neg p. 103 44 Doth God euer repent dist ibid. 45 Is God any cause of vnbeleife in man dist p. 109 46 Are all men by nature equally guiltie and prone vnto cuill aff ibid. 47 How then commeth it to passe that one naturall man is outwardly better then another ibid. 48 whether there be any vniuersall election or grace neg p. 110 49 If Gods waies bee vnsercheable how then are we commanded to serch the scriptures p. 116 50 Hath not God reueiled all his will and counsailes to Prophets and Apostles neg ibid. 51 Why are wee commanded to giue glory to God seeing that we can adde nothing to his perfection p. 117 The worlds resurrection Romans Chapt. XI I Demaund then hath God cast away his people God forbid for I also am an Israelite of the seed of Abraham of the tribe of Beniamin God hath not cast away his people which hee knew before know yee not what the Scripture saith of Elias how hee communeth with God against Israell saying Lord they haue killed thy Prophets and digged downe thine Altars and I am left alone and they seeke my life c. WHat then may some repining Iewe obiect hath God that is vnchangeable in his decree couenant whose compassions faile not cast away .i. hath he wholy and vniuersally cast of and excluded from righteousnesse and euerlasting life his people that is the Israelits or Iewes for whose faith preseruation he hath wrought so many miracles whome hee hath fastned and affianced vnto him-selfe by so sollemne a couenant and by so many pretious promises whom he hath enobled and renowned by so many illustrious Patriarches God forbid .i. farre bee that from any mans thought and imagination for it cannot be For I also am an Israelite of the seed of Abraham of the tribe of Beniamin .i. I by mine owne example can testifie the contrary for I notwithstanding I formerly was a Pharisie 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 whome he knew not before .i. Albeit God hath generally reiected and cast of the bodie and greatest number of the Iewes that were called and so deemed in their owne eyes and in the estimation of the world by reason of the tenor of Gods couenant and the ceremonies and outward excercises of religion called I say and reputed to bee Gods people yet those amongst them whom hee knew before .i. whom he predestâ—nated to saluation whom hee acknowledged and approued for his owne and whom he preuented by his speciall fauour this people he neuer fayled nor euer will renounce and relinquish Know you not what the scripture sayeth of Elias i. I for resolution of this doubt referre you to the word of God I hope that you are neither so supine and negligent that you haue not read it nor so grosse of capacitie that you vnderstand it not how he maketh request or intercession vnto God saying against Israel i. in how lamentable and zealous maner he complaineth against them namely that they were all fallen away from the true seruice of God vnto the worship of the Idoll Baal Lord they haue kâ—lled thy Prophets digged downe thine altars i. they haue testified and declared their virulent hatred rage and malice against thee and thy truth by murthering and massacring all thy holy and sincere Prophets Priests Leuites that by preaching doctrine examples and practise would not assent too and applaude but condemne and oppose themselues against their idolatry and as for thine altars erected and builded vp long agoe by these holy Fathers for thine honor they haue defaced and destroyed them And I am left alone i. none else constantly and sincerely serueth God in the kingdome and none doe or dare publickly defend thy cause but my selfe and they seeke my life that is they thinke it not sufficient to haue committed all the former insolencies and villanies but they also to make vp the measure of their iniquitie and in hope to roote out euery true worshipper laye waite for my life Quest. Is Gods couenant made with his people by mens vnfaithfulnesse euer abolished and dissolued A. No for it is grounded onely in GOD who is vnchangeable and not in man who is a lyar lighter then vanitie it selfe and therefore not to be trusted Secondly Gods couenant is an euerlasting couenant and his mercy extendeth vnto a thousand generations therefore wee must not for the vnbeliefe of some condemne all but rather hope well of all 1. Cor. 13.7 Q. Whether doth Gods fore-knowledge in the Scripture euer make a difference and distinction betweene the Elect and the Reprobate A. Yes many times as in this and other places of holy Scripture where Gods knowledge and fore-knowledge is taken for the good pleasure of his will for election and his speciall loue and approbation as in Rom. 8.29 1. Pet. 1.2 2. Tim. 2.19 Psal. 1.6 Q. Was it a sinne in the idolatrous Iewes to demolish and pull downe altars seeing that they were set vp and seated in places where they ought not A. Yes for their minde and intention was wicked for they did not destroy and ouerthrow the Altars because they were not set vp onely in Ierusalem where they ought to be by Gods expresse commandement but because they would not haue sacrifice done to God onely Q. Whether that the true Church of God in the mysteries of predestination and other points of faith may
not erre and be deceiued in iudgment A. Yes for first if that notable Prophet of the Lord Elias erred in iudgment of the Church and Samuell the Prophet was deceiued in the choise of Isâ—i his sonnes yea and the Apostles themselues for a time were ignorant of the Article of the resurrection of Christ and of his kingdome yea and Peter after that the holy Ghost in the day of Penticost had descended vpon him knew not that the Iudaicall differences of meates were already abrogated thought the Gentiles were not capable of the Gospel except withall they should admit of and receiue the ceremonies of Moses his law if these Prophets Pillars of the church were ignorant and did erre euen in matter of faith why may not much more other both Pastors and people erre that haue not nor neuer in this world shall haue any such extraordinary calling gifts and illumination Secondly the Church and the principall members of it sinne alwaies and are ignorant yea and many times erre in the right interpretation of the Scripture ergo they may erre in faith But herein lyeth the difference first the true Church buildeth her faith onely vpon the Canonicall Scriptures of the Prophets and Apostles secondly shee neuer stiffely and obstinately as heretikes doe maintaineth any error against the maine principles and foundations of true religion Q. Hath God cast away his people A. Gods couenant and sauing promises are neuer made frustrate and voide by the vnbeliefe of the multitude nay if there were but one true beleeuer in the whole world God would not breake his promise and couenant with him for all the rest Thus Noah and his familie were saued when all the world besides perished Thus Lot was preserued when the Sodomites were suddenly destroyed with Fire and Brimstone from heauen Thus Simeon Anna and a few others were saued in a generall corruption of doctrine and manners and lastly in the mystie fogge and more then Aegyptiacall darkenesse of Poperie Christs two faithfull witnesses .i. the small number of his true Ministers and constant champions and confessors albeit cruelly massacred by the Romish Antichrist ascended vp to heauen in a clowde their enemies seeing them Nay amongst the vnbeleeuers themselues and Idolaters in the Papacie God saueth many by reason of the promise of his couenant pawned with them hence it is that he conuerteth many before the close and end of this life whom otherwise hee might iustly leaue in their idolatrie and so destroy them Reason The reason hereof is first because the truth and performance of Gods promises resteth in him-selfe and not in any man whatsoeuer Secondly all his sauing gifts are without repentance .i. constant and vnchangeable 1. Vse Let vs hang all our saluation on Gods couenant and promises onely for all other helpes and additaments of men are vaine false and will faile and deceaue vs. 2. Vse Secondly let vs lay hold vpon and apprehend them all by faith and so inclose and impropriate them to our selues for onely faith doth giue vs right vnto them yea and infeoffe vs in and giue vs liuery and seison of them I also am an Israelite From Pauls example and conclusion wee learne That euery godly and beleeuing man may be fully perswaded and assured by faith that hee is a member of the true church and that hee shall vndoubtedly bee saued and therefore it is his dutie firmely to beleeue so much Rom. 8. v. 23. 38.39 Reason The reason is the promise and assurance hereof is made to the beleeuer sanctified person Psal. 15.5 Psal. 24. v. 3.4.5 Secondly doubting and despaire of Gods loue and fauour and of our saluation is a great sinne and against the attributes of Gods truth mercy and goodnesse and if wee doe great wrong and iniurie vnto good and faithfull men when wee call their loue and loyaltie into question much more when we doubt of the goodnesse and truth of the infinite and vnchangeable good maiestie of God And particular doubting distrust and dispaire is often and much condemned in the Scriptures Math. 14. v. 31. Luke 12. v. 29. Heb. 12. v. 12. 13. Vse 1. Hereby is condemned that false and comfortlesse opinion of the Romanists that depriueth and dispoileth faith of his forme and of his firme apprehension and application and maketh it nothing else but a generall beliefe of the promised blessednesse of God and a giuing of an assent to other mysteries reueiled of God touching the same which the very diuels and reprobates haue or may haue 2. Vse Wee must labour and striue by the continuall and carefull vse of the word preached the Sacraments prayer and conference and obseruation of Gods fauours towards vs both in blessings spirituall and temporall to attaine vnto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of it and hauing once obtained it to norrish and cherish it by the same meanes Q. Hath God forsaken his people whom he knew before A. Here Gods fore-knowledge beeing taken for his speciall fauour for his Predestination and adoption of them which is alwaies firme and vnalterable wee are taught these two conclusions First that the Predestination and the Election of Gods Saints is firme certaine and vnmoueable and can neuer be lost and that not onely in Gods decree but also in their owne sence 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 bee shaken Secondly it is grounded vpon the rocke and therefore the gates and power of hell cannot preuaile against it Vse It checketh the Papists who make predestination mutable and vncertaine and so would despoile and disarme vs of the maine ground of all comfort Whom he hath fore-knowne In that here the cause why God doth neuer finally reiect or forsake his people is onely ascribed to his fore-knowledge 1. to the pleasure of his good will inward fauour and eternall predestination it excludeth and remoueth all mans merites and all outward dignities prerogatiues and excellencies what-soeuer from beeing any cause of it And no maruaile for if man though regenerate cannot in respect of his finite and sinfull nature merite ought at Gods hands hauing a being both by nature and grace much lesse could he merite ought before hee had any being or existence at all Vse Ergo seeing there is no cause of glorying in vs or any outward ornament and seeing nothing mooued God to elect vs but onely his meere mercy and fauour let vs ascribe and returne with thankfull hearts all the glory and praise thereof to him to whom alone it appertaineth Know yee not what the scripture saith of Elias In that it is here presupposed if not granted that the Iewes to whom Paul especially addresseth his speach for by an Apostrophe hee afterwards speaketh to the Gentiles from the 13. verse to the 25. were most ready and expert in the scriptures we are aduertised how profitable nay how necessary the
Seeing that GOD is vnchangeable true and cannot deceiue in word or deede we are put in minde of our duty namely to trust in GOD who neuer faileth nor forsaketh them that relye vppon him and not in men who are lyars hollow hearted and lighter then vanitie it selfe Psalme 62 9. Psalme 146.3.4.5 Vse 2 Lette vs then by our pietie godlynesse and goodnesse labour to bring a blessing vppon our posteritie For the children and posteritie many times fare the better and are respected for their beleeuing and holy fathers sake woe then to ignorant Popish Atheisticall lewd licentious blaspheming and filthy minded and liuing parents who by their ill example not onely peruert and poyson their children but also bring vppon and deriue the cursse of GOD vnto them who doth visit the iniquitie of the Fathers vpon the Children vnto the third and fourth generation of them that hate him Vse 3. Wee must bee admonished and aduised hereby that wee doe not from mens vnworthynesse and present condition take occasion rashly to condemne them and imperiously to insult ouer them But rather ascend higher and consider the roote and foundation of the couenant and proceed to their holy Ancestors that wee may know that the blessing of the couenant remaineth in them For no mens sinnes and vnworthynesse can make GODS faith and couenant frustrate yea many times where sinne abounded grace by GODS mercifull disposition abounded much more not to incourage any man in sinne but that it might appeare that in the matter of iustification and saluation Gods mercy is all in all Vers. 17. And though some of the branches bee broken of and thou being a wilde Oliue tree was graft into or for them and made partaker of the roote and fatnesse of the Oliue tree Vers. 18. Boast not thy selfe against the branches and if thou boast thy selfe thou bearest not the roote but the roote thee Though some of the branches that are hypocrites and voyde of good workes bee broken of id est reiected and cease to bee a Church by reason of their vnbeliefe and thou being a wilde Oliue i. a branche and bough of it and therefore naturally barren vnfruitfull and bearing nothing but bitter leaues was graft in for them and partaker of the roote i. of the iuice that commeth from the roote Abraham and floweth vnto all the branches and of the fatnesse i. of the graces promises and all the benefits and good things spirituall and outward made vnto vs in Abraham of the Oliue tree the Church of the Israelites which sprang from him Boast not thy selfe against the branches i. according to the meaning of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not shake thy necke against them by insulting triumphing and crowing ouer them for if thou boastest thy selfe thou bearest not the roote i. if you proudly glory and vaunt that some branches being broken of thou art ingrafted into the tree of the Church know thou that the Church of the Iewes receiueth nothing from thee but the roote thee i. thou hast thy foundation and sustentation and whatsoeuer thou hast from this that thou without any merite of thine art ingrafted into the Church of God neither doth the Church need thee but thou needest the Church that thou maiest be a member of it therfore thou must not for the vnbeliefe of some Iewes scornefully and proudly contemne and rage against the whole body of the people Q. Some of the branches bee broken off Can the true members of the Church become Infidels and so bee broken off from the fellowship of the Church Ans. No if they be liuing members and be truely by faith ingrasted into Christ for Christ will loose none of those that the Father hath giuen him to bee saued Iohn 17. but these that fall away and are broken off are onely branches and members in regarde of the couenant and in their owne conceit and the charitable opinion of the Church but not truely 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 sortes of people are or may bee cut off and fall away from the Church Ans. Two sorts First those that be ingrafted into the Church by the tenor and authoritie of the Generall couenant onely whereby God promiseth that hee will be their God and the God of their seede but yet are not elected for euery one that is Abrahams sonne according to the flesh is not a sonne of promise Secondly they that indeed receiue the seede of the word as many reprobates doe but they mixe it not with faith and it hath no roote in them neither are they renued and inwardly changed by it The word in these may be and soone is either vtterly lost or else choaked and peruerted and so they may be cut off and fall away finally and wholy And to conclude all in a word they are only alone cut and broken off that are Abrahams sonnes according to the flesh onely as the body of the Iewes generally were in Saint Pauls time and sithence but the sonnes of promise or Abrahams sonnes by faith neuer are nor euer can bee broken off bee their number neuer so small nor their temptations neuer so great and permanent 3. Quest. How are men ingrafted into the Church Ans. First by an outward calling and by an outward profession and approbation of the word and sacraments Secondly by Baptisme as a seale 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 ingrafted Fourthly in Gods secret counsell and by the spirrit of faith and seale of Gods holy and spirit hereby men with a prepared and sanctified hart receiue Gods word and keepe it these alone Christ draweth vnto him and inwardly changeth and transnatureth them vntill hee perfect them and bring them to the end of their hope that is the saluation of their soules and thus are the Elect onely ingrafted and therefore can neuer perish Some branches are broken of Seeing that Christ cannot abide barren and fruitlesse vines that are deuoid of faith and repentance and hath by reason hereof cut off and reiected not onely the nation of the Iewes generally for the time but also many countries and kingdomes amongst vs Gentiles wee must make vse hereof and learne hereby both to abound and increase in faith and good workes Iohn 15.2 The reason hereof is for that the anger and indignation of God goeth with it and temporall plagues and punishments which are but forerunners of euerlasting iudgement otherwise surprize and ceaze vppon vs. Math. 3. V. 8. Math. 7.21 Math. 21 41.43 Secondly all our faith and profession without works and fruites is not sincere and sound before God but copper and counterfeyt For true faith and regeneration can no more in their proper time opportunity be without
humbly before our God and ascribe our aduancement and happinesse to his mere mercie and not to our ragged and sinfull merits Vse 2. By this doctrine are checked and condemned some in the worke who rather by prescription of time and secret encrochment then by equities perhaps and diuine approbation are become monopolists and engrossers of other mens callings and commodities and herevpon doe not onelie like the leane kine of Aegipt eate vp the fat kine of Canaan but sometimes also take occasion to triumph and insult ouer others that are perhaps better members in a common-wealth then themselues But herein let the offenders learne humility and practise more equity in words and deedes and let the wronged not apprehend matters ouer deepely or ouerstretch them but commit themselues and their iust cause to the diuine prouidence and to humaine iustice and count it a more blessed thing to suffer wrong then to offer it Boast not thy selfe against them No men must for any temporall or spirituall grace wherewith they are endowed aboue other be high conceited of themselues to detract from and despise others Luk. 18. ver 9.13 1. Cor. 11.22 Iam. 2.6 1. Cor. 4.7.8 Luk. 16.15 The first reason hereof is they haue not these gifts and endowements aboue others because they are better by nature then they for all are sinners alike and they haue them not of themselues but of Gods fauour and mercy onely The second reason is that God can and often doth for mens vnthankefulnes both lessen yea and take away his gifts and benefits from them that abuse them either by attributing to much to themselues or scorning others The third reason is because God can and many times doth conuert those who in the iudgment of the world are desperate and past care examples hereof wee haue in Manasses Paul Mary Magdalen and the Iaylor and in many of them that crucified Christ yea and in those whom Saint Iohn calleth the Sinagogue of Sathan Vse This doctrine serueth to condemne a sort of iolly and flourishing professors who because they exceede others in sharpnesse of witte and quicknesse of apprehension and because they can better then other argue dispute discourse of Misteries and matters of faith and Religion vse to swell in a conceite 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 vnspotted life guilesse dealing pure and humble affection much before them they because they want that outward flourish and acute apprehâ—â—sion wherein themselues seeme to excell deface and dispraise vilifie and despise them whereas God regardeth the inward parts principally without which all outward things are of no acccount with him Thou bearest not the roote but the roote thee We learne here that we Gentiles are beholding vnto the Iewes and in many respects inferiour vnto them howsoeuer they for the present are generally cast off and plucked from the vine For first we haue our religion doctrin yea the beginning foundation establishmeÌ„t of our church from theÌ„ Isa. 2.3 but not they from vs. For the Fathers the Prophets sowed the seed of the church of the new testament the couenant is deriued from theÌ„ into vs we are changed into their commonwealth and not they into ours Secondly our Sauiour Christ God blessed for euermore had his birth and beginning from them and so hee came from them Rom. 9.4 Thirdly they were the chosen nation the peculiar people and a royall Priest-hood when all the world besides were out of the couenant and so no people nor beloued yea and were without God in the world Lastly all the particular promises such as were the land of Canaan a certaine forme of gouernment setled sacrifices and ceremonies the glorious Temple particular promises of long life and of dominion annexed to the morrall law and the preseruation of the stock amongst them out of which the Messias should come belonged and were proper to the Iewes of the olde Testament onelie Vse We must therefore acknowledge our selues debters vnto the Iewes and deepely engaged vnto them we must bee so farre off from rendring or returning vnto them euil for good that we must pray for their recouery and do our vttermost dilligence by doctrine writing and vnblameable life to allure and winne them to the approbation and acceptance of the Gospell V. 19. Thou wilt saie then the branches are broken off that I might be graft in V. 20. Well through vnbeleife they are broken off and thoustandest by faith be not high minded but feare V. 21. For if God spared not the naturall branches take heed lest he also spare not thee Thou wilt say i. to me Paul why doest thou boast of the holinesse of the Iewish stocke surely the branches are broken off i. they are cast away that I might be grafted in i. am ingrafted in the Church in their sted Well i. thou saieth truely they through their vnbeliefe are broken off i. excommunicated and eiected out of Gods church and thou now standest by faith grafted into Gods Church neither art thou yet falne into the vnbeleife of the Iewes be not high minded i. do not thinke proudly of thy selfe or be ouer-wise in thine owne conceit but feare i. remaine in true humility and in the feare of God and be religiously carefull to preserue faith For if God spared not i. but cast them off for their vnbeliefe The naturall branches i. the Iewes borne in the Church discended from those holy Fathers Abraham Isaac and Iacob take heed least hee also spare not thee thou that art but ingrafted in and taken out of the wilde Oliue maiest possibly be discouered to bee but an hypocrite mayest fall away from the grace of God and bee thrust out of his Church Be not high minded but feare Quest. Is a man to doubt or stand in feare whether he bee in Gods fauour or not or whether hee shall certainlie be saued or no Ans. No for first Charity expelleth all slauish and seruile feare Secondly Christ forbiddeth doubting and distrust in many places Thirdly doubting and distrustfull feare maketh all the foundations and principles of faith and true religion which need no demonstration vncertaine and vnfruitfull vnto vs. Fourthly it doth extenuate Christs benefits offer indignity to Gods goodnesse and euert peruert the nature and forme of faith which is a firme assent certaine application of Gods benefits to our selues in particuler Fiftly it depriueth vs of all sweet and solide comfort in aduersity and affliction so that our hartes faile vs our distracted and distressed conscience can find no harbour and hauen to rest and repose our selues in Sixtly it leaueth vs no place nor vse for praier and the right inuocation of Gods name for how can a man possibly truly and confidently pray vnto God of whose fauour and furtherance he is alwayes in doubt suspence Lastly
bountifulnesse and Gods seueritie Ques Is not God changeable in his promises couenant seeing that he cast of the Iewes whom formerly hee chose and loued Ans. No for first he speaketh of the nation in generall which were his people onely by outward profession and not by secret election Secondly they were grafted in the Church but neuer predestinate to life eternall for then they could not haue falne away Eor the Election of God is a firme foundation and all the gates and powers of hell cannot shake it much lesse preuaile against it Towards thee bountifulnesse if thou continue in his bountie Ques Seeing that continuance and perseuerance in grace and faith seemeth to consist in our owne power and will which is weake and changeable cannot the elect and regenerate loose faith and so wholy fall away from God Ans. No for first constancy and perseuerance doth not consist in our owne power and will but it is an effect of Gods election an especiall marke of a man regenerate 1. Iohn 2.22 Secondly by this manner of speaking the holy Ghost intendeth to correct pride and presumption in men and to stirre them vp to a godly indeauor to maintaine and cherish their faith and to be workers and instruments of their owne saluation by vsing all the good meanes 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 neuer put out but at the least blast of Gods word and spirit it is kindled againe and breaketh forth into a bright flame Lastly that regeneration and the gift of faith is neuer wholy lost it is most cleare and manifest by many testimonies of scripture God putteth his feare into their hearts that they can neuer depart from him They haue the seed of grace and of faith remayning in them and they alwaies keepe it The grace of God in them is a Well of water springing vp into euerlasting life Christ is alwaies a mediator for them and praieth for them effectually the comforter doth abide with them for euer God doth neuer cast them off and they shall neuer perish Ioh. 6. and 10. They if they abide not still in vnbeliefe shal be grafted in Q. How can predestination bee eternall and certaine seeing that it dependeth vpon mans beleefe or vnbeleefe An. Our beliefe or vnbeliefe dependeth vpon predestination for they that are elected to eternall life beleeue Act. 13.48 and they that are eternall refused cannot beleeue nor obey the Gospell Ioh. 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 vpon our owne power and free-will but onely vpon the power of God and his mercy Thirdly wee must distinguish of the times The Iewes that liue in one time or age may bee generally reiected but not so in another especially when their fulnesse shall as wee daily expect and pray for come into the Church and they bee by faith Abahams children Fourthly the Apostle speaketh not of euery perticular but of the people and nation in generall Lastly their duetie is shewed vs that they ought not to please themselues in their ignorance and vnbeleife but to desire to come to true vnderstanding and faith V. 22. Behold the bountifulnesse and seuerity of God The whole world is but a Theater of Gods mercie and iudgements for whatsoeuer is done in it hee doth it either as the efficient cause if it bee good and so farre forth as it is good or if it be euill he effectually permiteth it and most wisely and to good ends ordereth and gouerneth it and that alwaies without any fault of his as here we haue an instance in the Iewes reiection in the election of the Gentiles Psal. 115. The reason herof is first because God is almighty and therefore nothing is or can bee done in the world but by his decree and knowledge effectual working or at least by his effectual permissiō secondly God sitteth not idle in heauen as Epicures others vainly imagin but alwaies worketh doth care for and order the things of men preparing and propounding rewards to the Godly and reseruing and prouiding punishments for the wicked Gen. 6.5.6 Gen. 22.1 Deut. 8.2 13.3 Isa. 4 1.20.21.22.23 Vse Let vs attribute and ascribe nothing to chance or fortune but ascribe all to Gods holy prouidence who decreeth and fore-seeth gouerneth ordereth and directeth all things euen the least and most vile things and that in a most excellent maner to most excellent ends and if nature nihil facit frustra then the God of nature who is wisdome it selfe doth nothing but to excellent purpose Towards them which haue fallen seuerity We by other mens sinnes and falls must bee humbled and stand in feare least by our vnbeliefe and other sinnes that flow from it wee draw Gods anger and iudgments vpon vs. We haue infinit spectacles hereof in scripture as against the old world that in the daies of Noah was drowned against the Sodomits that were destroied with fire and brimston from heauen of many thousand Israelits that perished were destroied in the wildernes for murmuring for rebellion for fornication for idollatry and for tempting of God Iud. Epist. v. 7. of the Iewes exiled their owne country and led once and againe into captiuity and many other both generall and particular iudgements recorded in scripture both in the old testament and also in the new yea all ages and our owne experience yeelde vs store and variety of examples The reason hereof is because God is mercifull vnto vs and would not haue vs perish but to come to the knowledge of the truth and to repentance and so to saluation Secondly God is iust and hateth sinnes alike in all and if we will not take warning by others God will censure and punish vs sharpely Vse 1. Let vs pitty and commiserate their wofull condition that haue prouoked Gods indignation against them let vs commend them to God in our praiers and do out vttermost endeuour to recouer them Vse 2. Let vs marke and meditate vpon Gods seuerity against the Hungarians and the Greekes and other places of Europe that haue beene captiuated and inthralled to the Godlesse and barbarous Turkes together with Asia and Affrica Let vs also consider the great and long Apostacy of Spaine Italy and other countries in the West part of the world from Christ to the Romish Antichrist and withall behold Gods incomparable mercies so long and so strangely continued vnto vs and our nation Let vs acknowledge our owne vnworthinesse and be alwaies thankefull vnto God for so great mercies and beware least we contemne the ritches of his goodnesse and patience that leadeth and prouoketh vs to repentance and take heed that that be not found in vs which we taxe and condemne
THE VVORLDES RESVRRECTION OR The generall calling of the Iewes A familiar Commentary vpon the eleuenth Chapter of Saint Paul to the Romaines according to the sence of Scripture and the consent of the most iudicious interpreters wherein aboue fiftie notable questions are soundly answered and the particular doctrines reasons and vses of euery verse are profitably and plainly deliuered By THOMAS DRAXE Minister of the word of God AT LONDON Printed by G. Eld for Iohn Wright and are to be sold at his shop neere Christ Church gate Anno. 1608. To the Right Honorable and most vertuous Lady the Lady LVCIE Countesse of Bedford grace and peace with increase of all holynesse and happinesse THe wisdom power and prouidence of God as it doth right Honourable most eminently and admirably appeare and shine forth in the frame preseruation and gouernment of the vniuersall world and of all things therein conteined so in the mystery and matter of predestination in the illumination and blinding saluation and condemnation both of Iewes and Gentiles it is most deepe yea past mans founding out For who can comprehend the depth of Gods councell or render any particular reason of it why God who had amongst all the nations of the earth elected and selected the Iewes to be his onely peculiar and beloued people with whom he made such a singular couenant of mercy and saluation to whom appertained the adoption the glory the lawe the seruice of God of whom are the Fathers and of whom concerning the flesh Christ came who is God blessed for euer-more should for so many hundred years euen from the Apostles preaching vnto our dayes generally cutt and cast them off from being his people and Church and by occasion of their vnbeliefe and desertion haue in their roome and stead so generally in all countries and kingdoms of the world adopted and substituted vs Gentiles who formerly were nothing but Wilde Oliues no people not beloued strangers from the Couenants of promise without Christ without hope without God in the world The reason I say and mouing cause of Gods decree and councel is vnserchable and past finding out yet if we duly examine and consider the euent and execution of it we cannot but discerne acknowledge that God hath most iustly reuenged himselfe vpon the Iewes powred out his wrath vpon them to the vtmost For before Christ his incarnation they often misused derided persecuted slew Gods prophets since they refused murdered the Lord of glory they forbad his Apostles to preach to vs Gentiles they persecuted and killed them and from that time to this present houre cease not to blaspheme spiâ— out their venim against Christ his church his gospel and his seruants And yet notwithstanding all this is it not a mistery to bee wondred at and adored that God hath in all ages of the Church chosen reserued to himself and called to Christ a remnant of them which is vndoubtedly a fore-runner and argument of their generall conuersion not far off Secondly it is a maruelous worke of God not without his mistery that the Iewes howsoeuer wandring and dispersed in al countries almost should stil continue such a distinct and vnconfounded nation so innumerable in multitude and so constant in the keeping and obseruing of as much as they possible may their ancient lawes rites and ceremonies Thirdly they haue bin in the times of greatest persecutions when the tirants of the world sought to extinguish and root out the scriptures and still are the faithfull keepers preseruers of the old testament all this may put vs in some good hope of their future calling and conuersion Lastly God hath as Saint Paul manifestly proueth made an euident promise of their plenary calling saluation when the full number of vs Gentiles is successiuely come into the church Thus seeing their miserable state for the time past and also at this present and that a remnant is alway remayning the conuersion of the nation of them is dayly expected we must not passe by so memorable a worke of God without vse application By their fall and apostacy wee must not only iustifie but also tremble stand in awe of Gods iudgments feare to offend the diuine Maiesty and beware least through vnbeleife contempt of the gospel and profaine security we at length attract draw the like iudgments vpon our selues Secondly in that so great a multitude of them shal be againe ingrafted into Christ and beleiue the gospell we must be so farre from despiseing them or scandalizing them by our ill life and example from despairing of their saluation that we must heartily pray for them and by our zealous profession and holy life and conuersation study striue through the working of the holy Ghost to reduce them into the right way Lastly Christian Monarches Magistrates must not only by enacting and execution of seuere lawes represse their vile and intolerable vsuries whereby they plague oppresse many poore Christians and punish with al sharpnesse their horrible blasphemies against Christ and his gospell but cause them being vnder their authority subiection to be by degrees instructed in Christian religion and for the sooner effecting of it to compell them to heare the gospell Then shall the miserable and seduced Iewes bee brought home the world reuiued the hearts of Gods people replenished with vnspeakeable ioy all nations shal glorifie God in Christ and we shal al in short time be fully finally perfected and glorified This is most noble Lady the summe and subiect of this small volumne which hoping that it will bee profitable and comfortable to many I thought good to publish it and in many respects mee mouing to commend the protection and patronage of it to your Honour First your Honour is zealous religious wise and learned and alwaies haue beene and still are in these regards illustrious and renowned Secondly you to your greatnesse ioyne goodnesse to your honor humilitie and to your knowledge Chiristian kindnesse and benigniâ—ie and therefore you cannot but accept of iudge of and read at your leasure any sound and holesome treatise that directeth and furthereth you therein Lastly I am so deeply obliged and indebted vnto your most noble and religious Parents and to the honourable studious and hopefull Knight your brother that the signification of my thankfulnesse doth in equity also belong vnto your Honour Wherefore I most humbly beseech you gratiously to respect my small labours and to make vse of them for your edification Thus desiring your good acceptance and crauing pardon for my boldnesse I pray the God of heauen to encrease you in all honour and grace to make you a noble Cedar in his house a bright Starre in his Church fruitfull in all good workes happy blessed in your good courses and after fulnesse of age faith and felicitie to crowne you with euerlasting glory in his heauenly kingdome Amen Couentry Nouember 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 quidanâ— pij eruditi homines de futura illa generalique Iudaica nationis vocatione propter diuturnam eorum Apostasiâ—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 Iudoeorum conuersionem sub finem saeculi futuram disputat euincit Primo ipse cum sit Israelita suae conuersionis exemplâ— ostendit eos non esse in vniuersum abdicatos Secundo ex Dei praescientia id est praedestinatione fauore Deuâ— reliquias quasdam Fidelium sibi semper reseruare manifestum facit Tertiò ex similitâ—dine suorum temporum cum temporibus Eliae Deum in densissimâ—s ecclesiae tenebris corruptissimo illius statu suos electos habere alere conseruare declarat Quartò Gentium zelum sanctissimum exemplum Iudaeos tandem ad sanctam eorum aemulationem prouocaturum ex aduerso numerosissimam illam Iudaeorum vocationem mundum illuminaturam hominum languescentem fidem exuscitaturam demonstrat Quintò Apostolus vbique per occasionem proprium ministerium exornando aliquis ex illis conuertere seruare contendebâ—t Sextò Dei foedus cum Israelitarum patribus initum eius vocationem dona in Electis perpetuitatem immutabilitatem induere testatur Septimo quum vocatio saluâ— omnium Electorum ex sola miserecordia Dei pendeat Iudaeos aeque ac Gentes seruari posse persuadet Octauo ex Deâ— omnipotentia coruÌ„ vocationis spem probabilitatem colligit Postremò innumerabiles Iudoeos post plenitudinem Gentium in Ecclesiam ingressam Euangelium amplexuros euidentissimis scripturis confirmat Haec cum ita se habeant eaâ—â—d institutionem vsum 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 conuertere quòscunque voluerit Secundò puram Dei misericordiam in Gentium vocatione elucere at feueram eus institiam in communi Iudaeorum abiectione tantùm conspici Quapropter Dei gratiam gratis animis praediceâ—uâ— digne Euangelio ambulemus Dei iudiâ—ra time aâ—â—s a Iudaeorumâ—ncredulitatâ— â—ncredulitatâ— horrendis blaspheâ—â—js vsuris contempâ—â— Christi reliquisque peccatis abhorrendo caneamus Vltimo nostris assiduis ardentissimis precibus corum conuersionem promoueamus syncerae doctrinae obedientia luce eos lucrifacere studeanius Cùm igieâ—â— haec materies vir nobilissime tam sit admirabilis omnibus Christianâ—s tam necessaria censui in publicum emittere tuae etiam non tam erudiâ—ae censurae quà m clementi patrocinio committere Quum â—nim Tu propter religionis puritatâ—m Theologiae accuratam cognitionem Dialectica Philosophicae scientia praestantiam â—is ornatissima in Dei Ecclesia Cedrus in familiae tuae ordinatissima disciplinâ Dauid Iosua in nostro Warwicensi agro publicae â—ustitiae lumen non potes quin praecepta moniâ—a consilia eò dirigentia laeto libenti amnio excipias Denique cùm pater tuus antiquâ— nobilitatis beatissimae memoriae vir iamque in Coelis triumphans me in vita suâ summâ beneuolentiâ complexus sit confidò certè te cùm sis eius non solùm bonorum sed etiam eximiarum virtutum haeres iustissimus velle me non modo charitate quadam complecti verum etiam lucubrationes meas vtcunque approbare Quod profectò expectans humillime expetens hic dicendi quidem sed tui colendi finem numquam facio Iehoua opt Max te omnibus externis internis dotibus ornamentis cumulet perpoliat tuos pios conatus prouehat tibi tuisque longaeuam in terris faelicitatem tandem aeternum in Coelis gaudium triumphum largiatur Couentriae 1608. Tuae dignitatis studiosissimus THOMAS DRAXE verbâ— Dâ—i Minister A Table conteyning the number of the Questions which are by occasion propounded and resolued 1. CAn Gods couenant with his Elect bee made frustrate through mans vnbeleife Neg. page 2 2 Whether that Gods fore-knowledge doth distinguish the elect from the Reprobate affir pag 3 3 Whether that the idolatrous Iewes in Elias his time sinned in demolishing altars seeing that they were set vp in places vnlawful affir ibid. 4 Whether that the Church can erre in matter of faith and doctrine affir ibid. 5 Whether that the Church of God doth euer faile vpon earth neg p. 11 6 Whether that God had any church or people in the darke mist of Popery affir p. 12 7 How our forefathers were then taught and saued p. 13 8 Why God doth many times cause his militant church to be inuisible p. 14 9 Whether a Protestant may dissemble his religion and so go to idoll seruice neg ibid. 10 May a man seeke for iustification and saluation and not obtaine 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 blinde the Reprobate seeing that he offereth the meanes of illumination to many of them p. 28 14 Whether that Dauid Paul Elias did sinne or not in vsing imprecations against wicked men neg p. 32 15 Whether that wee may lawfully vse imprecations and pray against Gods and our enemies Affir per distictionem p 33 16 In what respects and with what cautions wee are to pray against our enemies ibid. 17 Can the true church of God and the members of it fall away from the fauour and grace of God neg p. 40 18 Are they excused before God that by their vnbeleife and vnthankefulnesse occasion other mens conuersion neg ibid. 19 Can the fall of the Iewes which is an euill be an accidental cause or occasion of the conuersion of the Gentiles affir p. 44 20 Whether that a minister can bee properly said to conuert soules affir per distinc p. 46 21 How can the calling of the Iewes bee the reuiuing of the world seeing that Christ shall hardly finde faith on the earth at his second comming p. 50 22 Whether grace and holinesse can come by generation and succession neg p. 51 23 Whether the Iewes be not in many prerogatiues more excelent then vs Gentiles affi p. 52 24 Can the true members of the Catholike 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 engraffed into the church ibid. 27 Is or ought a man to doubt of Gods fauour and loue or no neg p. 65 28 Can â—eare and assurance of saluation consist together aff per dist p. 66 29
outward face of it cannot be seene and discerned A. For two causes first because the world the wicked is altogither vnworthy of the fellowship of Gods Saints and the ministery of the word and therefore God hath most iustly depriued them of it Secondly God for the preseruation of the Church will haue it sometimes to bee secret and vnknowne for otherwise the world seeing it would inuade and destroy it Apoc. 12.6 Q. Is it not lawfull yea and sometimes expedient for a true and sound Christian for the auoding of offence and the preseruation of his life to dissemble his religion and to goe to Masse and Idoll seruice A. No for first it is not sufficient for vs to keepe our mindes free from assent vnto and from approbation of idolatry but wee must keepe our bodies vndefiled also 2. Cor. 7.1 Secondly God created and Christ redeemed both soule and body therefore wil be serued with both Thirdly God requireth not only the beliefe 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 wee play the Hypocrites and God will discouer and detest vs. Forthly the offence that Idolaters conceiue is by them taken and not by vs giuen 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 preuention of danger we must vse no vnlawful means to diuert it but commit our selues and cause vnto the power prouidence and goodnesse of the almighty who will dispence and dispose of all things for our good and knoweth how to deliuer vs. Lastly in respect of maintenance of Gods glory our liues yea if neede should require our saluation should not be deare and pretious vnto vs. Apoc. 12.11 and it is giuen vnto the true members of the Church as a speciall priuiledge not onely to beleeue in Christ but also to suffer for him I haue reserued vnto my selfe It belongeth vnto God only to preserue his church and children from Idolatry sinne and temptation euen then when the greatest number perish Hosea 13.9.2 Pet. 2.9 Rea. The reason hereof is because it is not in the power and ability of any mortal man to saue himself but it must proceed from the power and promise of God onely Vse It condemneth all conceite of our owne excellency and presumption which wee see how God correcteth in his owne deare children as in Dauid Peter and others 2 Vse Secondly in all temptatious and dangers we must depend onely of Gods omnipotency goodnesse and mercie and by earnest praier and supplication craue assistance and strength from God who will denie vs nothing thaâ— we aske in faith and in his Sonnes name Luk. 11.13 Ioh. 15.16 Ioh. 5.14 To my selfe 7000. Hence we learne the perpetuitie and euerlasting continuance of the true Church of Christ vpon the earth vnto the worlds end Math. 28. vers 19 and 20. It is not in the power and policy might or malice of the diuil and all his instruments whether tyrants or Seduceâ—â— and false Prophets to roote it out and extinguish it It is built vpon Christ and the gates of hell cannot preuaile against it it is the mount Syon that shal neuer be remoued and the ship tossed and turmoiled in the waters billowes tempests and windes of this malignant world and yet shal neuer sinke Math. 8. vers 25. and 26. Reason For Gods couenant is an euerlasting couenant his mercie endureth for euer his truth shal neuer faile towards the Church he is alwaies with them to the end of the world is both able and ready to helpe and releeue them in all dangers and difficulties The vses hereof are manifold and most comfortable 1 Vse We must learne hence neuer no not in the most dead desperate and declining state of the Church with Elias rashly to condemne it for if the most Eagle-eyed sharpe-sighted Prophets haue beene deceiued herein much more may wee that are in so many respects so farre behind them and inferior to them 2 Vse We must not bee daunted and disheartned much lesse despaire of Gods Church and the preseruation of a seed and remnant when the Godly are diminished yea and sometimes non inuenti sunt and the wicked braue it out tyranize ouer the Church and are exceedingly multiplied for many that seeme good are but hypocrites and dissemblers and the Godly themselues albeit liuing amongst vs are not alway knowne vnto vs. It is proper to God onely to know the heart and to know his 2. Tim. 2 19. and God in the corruptest estate of a Church that can bee immagined reserueth a remnant to himselfe 3 Vse In this case wee must walke by faith and not by sight and iudge not by the outward apparence wherein the wisest and the best may be and are oft deceiued but iudge by the written word and where that determineth not to suspend our opinion and reserue secret iudgement vnto God who wil further manifest the truth in his good time Deut 15.15 Which haue not bowed their knees to Baal From the authoritie and force of this place I obserue That the Godly must not in the least things expresly forbidden consent vnto 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 wee are to make a conscience of all Gods commandements and to abstaine from all appearance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. kinde of euill Secondly they that carelesley assent and yeeld vnto that which is apparently euill are many times and may be drawen vnto greater cuills and sinnes euen as he that walketh to neere the pit-brinke or riuers side may sometimes fall in and be drowned especially if God to punish his rashnesse and presumption leaue him to himselfe as he left Aaâ—on and Peter for the time Vse Hereby the wisdome zeale and practise of those Christians is highly commended who choose rather to hide themselues in Denâ—es Caues Mountaines yea and wander vp and downe in sheepe skinnes and in goates skinnes being destitute afflicted and tormented then in Churches and the Groues of Idolatry to shew any countenance by any out-ward gesture or behauiour 2 Vse It condemneth the fearefulnesse and hypocrisie of such who thinke it sufficient if they haue as they say faith in their hearts and keepe their consciences to themselues and so outwardly communicate with Idoll and false worship but the commandement of God the practise of Christ the Prophets Patriarkes Apostles Confessors Martirs and of all sincere Churches is directly against it 3 Vse Thirdly we must bee so farre from condemning Gods blessed seruantes and martyrs for tendernes of consience and scrupulosity herein that wee must our selues
these words which are part of the cause it euidently appeareth what a great iudgement of God it is for men otherwise of iudgement cunning subtill politicke to bee ignorant of the waies of GOD and to vnderstand nothing well and to fight and rebell against God and his blessed truth and yet to perswade themselues they haue vnderstanding This was the case and condition of Corah and his complices who bragged and boasted of their sharpe sight and would haue put out other mens eye in so much that they accused Moyses and Aaron Gods blessed seruants as though their sinnes were notorious and open to all men Thus the Scribes and Pharises with whom our Sauiour so often disputed and by name in the 9. of Iohn were made more blinde by our Sauiour CHRIST his preaching doctrine conference miracles life innocency and therefore hee saieth that hee came vnto iudgement in this world that they which see might bee made blinde i. They that see by their owne iudgment and thinke that they neede not the sight of grace for their pride and contempt are more blinded `according to the threatning and complaint in Isay. Who is so blinde as my seruant and messenger And thus the Popes Bishoppes Priestes Iesuites Seminaries of the Romish Church who when they are told of their errours demaund if the Church may erre falsely perswading themselues that they are the Church and therefore they cannot bee deceiued The reason of this iudgement is for that this obstinate and malicious blindnesse is the beginning and progresse to eternall damnation 1. Vse When we see such things and iudgements come to passe let vs not bee offended nor wauer in our faith but rather bee confirmed and strengthened in it for as much as such iudgments are inflicted vpon the opponents and contemners of it It must bee an admonition against those conceited persons who deceiuing themselues thinke they see and to bee of all most quick eyed when all their consultations and proceedings are against Gods reuealed will and nothing indeed but workes of darkenesse and the Deuill 3. Vse Wee must bee thankfull to the Lord for the light and knowledge imparted vnto vs and supplicate vnto his diuine Maiestie that hee would not punish our sinnes with so great a punishment And euer bowe downe their backes Obser. Seeing the curse of God hangeth ouer the enimies heads wee haue no cause to bee afraide and affrighted at their malice furie and frensie but rather to confirme and comfort our selues in our holy profession for God will at length bring them to confusion and will bring and procure ioy and deliuerance to his The reason hereof is for that it is in the hands of God to breake their strength and to smite them with a spirituall blindnesse as he smote the Syrians the Aegiptians and Elymas the Sorcerer with materiall blindnesse Vse The vse hereof serueth to reprooue the faintnesse and want of faith in such who because they see no present likelyhoods beginnings and possibilities of the wicked mens ruine and ouer-throwe begin to call in question Gods iustice and to frame and conforme themselues to their ill wayes and practises not knowing that the candle of the wicked is soone put out and their pompe and brauery soone commeth to naught and that in the meane time the godly are onely proued and tried whether that they will abuse Gods patience and bounty as the wicked worldlings and Atheists doe or not Bowe downe their backs The weakning of the strength is a speciall iudgment of God Psalm 102. vers 24. that is if at that time for their sinnes they were diuersly afflicted and banished out of their countrie and cut off in the middle of their race that they should not see the longed for time of the Messias nor bee partakers of the promised and expected glorie much more are they and so remaine to bee afflicted and captiuated since the Incarnation and Ascension of Christ for as much as they would not haue Christ to raigne ouer them nor would bee ranged vnder his banner nor submit themselues to the Scepter of his Gospell Bowe downe their backes alwayes or make their loynes to stagger as in the originall or Hebrew i. cause them to tremble in their consciencesâ— From both these translations considered together we may obserue how grieuous and violent is the inward vexation and perplexities of an euill conscience especially in mighty calamities and sore temptations so that often-times it weakneth and shaketh the strength of the whole body It maketh them feare where no feare is and with Caine to thinke that euery body that meeteth them is their enemie and will kill them They in their sports and iollities with Balthazer oftentimes obserue the hand-writing of Gods iudgement extant against them and being aliue they are already dead and being in earth they are in the very suburbes of hell Vse If wee would bee free from the torments and trouble of an euill conscience wee must repent vs vnfainedly of all our sinnes and with faith and holy zeale embrace and constantly follow and professe the Gospell of Christ. For this is the meane and way both to procure and to retaine ioye and peace of conscience in all trials and troubleâ— whatsoeuer The third Section or part of the Chapter Vers. 11. I demand then haue they stumbled that they should fall God forbid but through their fall saluation commeth to the Gentiles to prouoke them to follow them Vers. 12. Wherefore if the fall of them bee the riches of the world and the diminishing of them the riches of the Gentiles how much more shall their aboundance Sense I Demand then haue the Iewes stumbled viz. at Christ the Rocke and stone of offence that they should fall viz. should in Gods euer-lasting counsell be wholy cut off and so perish God forbid i. let no man thinke or iudge so for the couenant is not vtterly abolished but they many of them remaine in possession of it But through their fall i. accidentally and indirectly saluation is befallen to the Gentiles i. A doore and way of Gods grace is opened vnto them so that they are hereby called and brought into Gods Church and kingdome If the fall of them i. their fewnesse and small number bee the riches of the world i. so further the calling of the Gentiles how much more shall their aboundance doe i. when the greatest number of them shall bee called and embrace the Gospell then they shall much more further it And the further meaning hereof is that if their fall can against nature doe it much more their fulnesse raysing vp and calling according to nature will effect it for faith is of greater power and validity then infidelitie and grace then corruption and the Iewes if they had beleeued had both confirmed the trueth of God and by their doctrine and example wonne many whome now by their obstinaciâ— they haue estranged and lost Question Through their fall
euill as he hath suffered many others 1. Cor. 10. v. 11. and 12. But feare Wee must not be secure drowsie and presumptuous so emplunge our selues vnaduisedly into many sinnes punishmeÌ„ts but stand in a reuerend awe of Gods iudgements suspect and misdoubt our owne secret corruptions and be careful in euery action to shun and auoide the offence displeasure of God The reasons herof are this feare is the beginning of wisdom a part of Gods worship and a meane to make vs blessed Secondly it is a notable reine and bridle to keepe and retaine vs from Apostacy and falling away from God for he that most suspecteth his owne weaknesse and seeketh means to cure it and to strengthen him-selfe is of all men farthest of from presumption and perilles and here abundanâ— cauâ—ela non nocet i. many caueats and prouisoes are not amisse and Gods grace is perfited through infirmitie Thirdly wee are apt and ready vppon euery temptation to fall and offend and so deserue reiection and therefore that wee may conteyne our selues in our duties and to subiugate and subdue our proud flesh wee had need euer and anon with Dauid and others to set before our eies Gods threatnings iudgements against sinne Vse 1. When wee see and behold gods iudgements to ceaze vpon others we must bee so far from rash and presumptuous censuring and condemning of them that we must first descend into our owne selues and soules and ransacke by the light and lanthorne of Gods word euery corner of our hearts least that we be found iuâ—penitent and so in wrapped in the common destruction Vse 2. We must by a dilligent search of our own sores and by a narrow view inspection of Gods law iustice and iudgement vse all dilligence and care to nourish and maintaine this holy feare so to snib and correct al high and presumptuous thoughts and conceits that may possibly exalt themselues against God and his word Vse 3. We must learne to decline from all occasions of offending God and to beware of al shewe and kindes of euil such as are lewd company immoderate feastings idlenesse or the lauish spending of our time either in pleasures and deceitfull delights or in the affected reading of fables fained stories play books popish treatises and al vnfruitfull and dangerous curiosities If God spared not the naturall branches take heed he spare not thee The sinnes and punishments of other men must bee our instructions their affliction must bee our admonitions and their woes our warnings their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bee our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their roddes our remembrances and sufferings our schoolemaisters that we do not sin against God as they did and so drawe and pull vppon our selues the same or the like punishments Iude. 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 sinnes and punishments haue a proportion and likenesse with our sinnes and punishments Secondly God is as much displeased and offended with sinne and Apostacy now as in time past for hee neither doth nor can remitte ought of his zeale and iustice Vse 1. We must learne to be wise-hearted and to make our election sure to our selues and bee kept from negligence vnbeleefe and security by the desertion and Apostacy not only of the Iewes but also of the whole world in a sort for most are reuolted long agoe the Easterne parts to the Turke and to his Alcoron and the Westerne parts to the Romish Antechrist and his superstition It is not good for vs to put in aduenture our saluation with the most and multitude vnlesse wee would perish with them it behoueth us to beware and be pure from their distast of the truth from their carelesnesse and hypocrisie least God in his iustice forsaking vs we fall into the like calamities and miseries both spirituall and bodily Vse 2. Hereby are highly reproued all those that run to riot and swagger and sweare it out liue so loosely as though hell were broken loose and God had dispensed with his iustice and graunted a generall indulgence to sin rebell against him and yet those men beare themselues in hand that they shall neuer be moued or see euil These men haue no feeling of Gods iudgements they are hidden from their eyes and therefore they abuse the Gospell to all carnall libertie and doe and speake what they list But the euer-watching eie of Gods iustice euer looketh vppon them hee will one day summon them to iudgement accordingly if they amend not measure out and execute iudgement against them Behold therefore the bountifulnesse and soueritie of God towards them which are falue seueritie but toward thee bountifulnesse if thou continue in his bountifulnesse or else thou shalt be cut of And they also if they abide not stil in vnbeliefe shal bee graffed in for God is able to graft them in againe For if thou wast cut of the Oliue tree which was wilde by nature and wast grafted contrary to nature in a right Oliue how much more shall they that are grafted by nature be grafted in their owne Oliue tree Beholde .i. Consider O thou beleeuing Gentile whosoeuer thou art the bountifulnesse and seueritie of God Viz. in the reprobation and casting off of the Iewes and the election and calling of the Gentiles that thou maist be preserued thereby in Gods feare towards them truly that haue falne that is toward the Iewes that haue Stumbled at Christ the stone of offence and are become vnbeleeuers and cutte from the Church seueritie but towards thee bountifulnesse which thou shalt inioy alwaies if thou shalt continue in his bountifulnesse namely in the fauor of God in faith and thou dost not by thine vnbeliefe and other heynous offences make him vnto thee of a most kinde father a seuere Iudge Or else thou shalt be cut off .i. from the Oliue tree of the Church and Gods people And they also .i. the Iewes are cut from the Oliue by vnbeliefe shall be graffed in the Church of Christ for God is able to graft them in againe and to inlarge his Church by their addition For if thou that hadst beene a Gentile in times past was cut out Viz. as a graft out of the Oliue tree wilde by nature .i. out of the wilde and vndressed Oliue and wast graft into a right Oliue a garden and trimmed Oliue froÌ„ whose nature in respect of especiall promises made to them and in regard of their holy Auncestors thy nature much differed how much more shall they which are by nature .i. haue great affinitie with the Patriarches and who in respect of their beginning did sometime by reason of the promises belong to Gods people bee grafted in .i. againe by faith in their owne Oliue .i. the Church of GOD wherein the holy Patriarches the Iewes fathers and Auncestors haue the first partes and places Beholde Gods
admonitions If we do so they will bee but warnings vnto vs nay purgations to purge vs of many superfluous humors of pride false opinions and euill conuersation yea and a notable restoratiue to recouer vs and a preseruatiue to keepe vs in good plight being once cured recouered They shall be grafted in Wee learne here not to deny all hope of pardon euen to men that fall and offend most greeuously but to put them in some hope of obtaining mercy so long as they do not by manifest signes declare themselues to be altogether desperate and incorrigible Amos. 5. But it must bee so propounded that still their sinne may bee beaten downe their securitie remoued and their minde in sense of their damnable downefall into which they are cast more stirred vp to seeke the face and fauour of God Reasons For first Gods power is infinite and his mercies bottomlesse therfore he can may conuert them Secondly if there be no hope and comfort left of mercie and forgiuenesse men will neuer seeke to bee reconciled vnto God by true repentance but either will bee swallowed vp of despaire or else persist and proceed on in their obstinacie and blindnesse Vse This meeteth with the error of the Donatists and Nouatians who did denie repentance and receiuing in againe into the fellowship of the Church to those that shrunke from the profession of faith in time of persecution or fell into manifest offences after Baptisme whereas the word of God is flatly against it in many places and in many particulers 2. Cor. 2. v. 6 7.8 Math. 18.22 2. Vse Let no man albeit he haue beene neuer so great a sinner or neuer so often fallen and offended despaire of Gods mercy but onely acknowledge and bewaile his sinnes before God labour and resolue to forsake his sinnes and to leade a new life and wholy and perfectly relie himselfe vpon Gods mercies in Christ and by the hand of faith apply them continually to his soule and then though his sinnes were as crimson they shall he as white as snowe though they were as redde as Scarlet they shall be as wooll for Christ his satisfaction is of infinite validitie and vertue our sinnes finite but his mercies are infinite For God is able to graft them in againe Seeing that God is omnipotent and that nothing is impossible vnto him of those things which hee will that his power doth in nothing more shine out then in the iustification and sauing of men we must not rashly despaire of a mans conuersion nor deny pardon to those that haue falne or debarre them of the meanes of salâ—â—uation for the very Iewes shall bee grafted in againe when they shall returne vnto the Lord Luke 21.24 and when by faith they shall embrace the Messias 1. Reason For God often-times conuerteth the most wicked and of whom in mans iudgement there is none or the least hope Examples hereof we haue in Manasses the Niniuites Mary Magdaline Paul and the Theefe vpon the crosse and of those of the Synagogue of Sathan in Saint Iohns time Secondly we shall hereby much detract and derogate from Gods greatnesse and goodnesse and foster an vncharitable opinion of others whereas charitie must hope and beleeue all things Thirdly Gods power is not idle and included in heauen but actiue effectuall and shewing his effects in all places and in all persons 1. Vse Let vs by this doctrine be humbled and giue the glory vnto God for that recouery and conuersion commeth from his power and mercy onely and other-wise man in matters of his saluation wanting faith can doe no more then a boughe or branche broken off can grow greene before that it bee by the Gardiners or Planters hand grafted into the Tree 2. Vse Let vs in all dangers all outward difficulties and impossibilities and in the performance of all Gods promises build vpon his powre and omnipotencie viz. so farre forth as it standeth with his reuealed will and this will notably stay and support our faith in all temptations and triall Iob. 19.25.26 Math. 22.29 Rom. 4. v. 20. Dan. 3.17 How much more shall they that are by nature be grafted in their owne Oliue tree We must hope well of their conuersion and saluation that yet remaine in the couenant of God and bee of the blessed seed albeit they for the times past and the present instant generally remaine in vnbeliefe and contempt of Christ. The first reason hereof is because Gods couenant with his elect is perpetuall vnchangeable and extendeth it â—elfe to a thousand generations and therefore must needs be accomplished in them Psal. 103.17 18. The second reason is drawne froÌ„ the power practise of God in effecting and bringing to passe greater and more vnlikely things such as was the conuersioÌ„ of the Gentiles who neuer were Gods peculiar people nation nor the sonnes of AbrahaÌ„ before their conuersion to Christ nor chosen of God as the Iewes were therfore much more can he will in his good time bring home the erring and wandring Iewes his owne peculiar people Vse Let vs by due contemplation pondering of the workes of Gods omnipotencie in greater matters not doubt of it in the performance of lesser matters As for exaÌ„ple 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 Babell by his Almighty power and by such an infinit hoast of his creatures which he hath alwaies ready at command The first part of diuision of the Chapt. v. 25. ad 33. For I would not Bretheren that yee should be ignorant of this secret least yee should be wise in your selues that partly obstinacie iâ—â—ome to Israell vntill the fulnesse of the Gentiles be come in And so shall all Israel be saued as it is written the deliuerer shall come out of Sâ—ion and shall turne away defections or vngodlinesse from Iacob And this is my couenant to them when I shall take away their sinnes I would not haue you ignorant of this mystery id est of this secret and hidden thing which hetherto hath beene vncredible to the Iewes I will bring it now into your remembrance least you should be wise in your selues i. least you be wise in your owne eyes and so prowd and arrogant that partly in respect of some persons and for a time and in a sort but not altogether obstinacy i. hardnesse of heart and vnbeleefe is come to Israell to the Iewes or people of Israell vntill the fulnesse of the Gentiles bee come in i. as it were the whole body of the Gentiles So that no nation shall be left out and though they bee neuer 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 Gospell
might easily be brought to them from other famous and populous places or else if so bee that not so much as the fame and sound of the holy Gospell hath come vnto these barbarous people countries yet it is agreeable to Christs generall promise Math. 24.14 that they shall in succession of time heare of it and haue it especially when other parts of the world haue declared themselues vnthankfull for it and vnworthy of it as all the Easterne parts haue done and therefore haue iustly lost the Gospell which shall not successiuely and at least for a time embrace the Gospell shall enter into the Church and bee conuerted And so when the fullnesse of the Gentiles and Iewes are entred into the church â—ll Israell i. all the Elect or the whole body of the people of Israel then liuing or the fulnesse of them as verse 12. that is the greatest part of them shal be saued i. by the preaching of the Gospell be effectually called and iustified by faith in Christ. The deliuerer shall come out of Sion the Redeemer and Messias shall open the eyes of their vnderstanding and take away from them the vaile of Moses and shal turne away vngodlinesse from Iacob i. shall forgiue pardon and iustifie by faith the posterity of Iacob This is my couenant to them i. this shal be my couenant I will receiue them againe into my couenant from which before through vnbeleife they had fallen when I shall take away their sinnes i. I shall pardon them all their sinnes for Christ his sake and adopt them to be my sonnes and so they shall testifie their thankefulnesse to the Sonne of God by confession of his name and by true Godlinesse Q. When is likely to be the time of the Iewes conuersion 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 inuocation of Saints Latine seruice and abhominable and most senselesse transubstantiation shal be remoued taken away Secondly as it apeareth in the 18. and 20. cap. of Iohns Apocalips there shal be some reasonable distance of time betweene the burning of Rome and the end of the worlde in which it is most consonant to truth that the Iewes shal be called for their conuersion in the last generall signe fore-runner of Christs second comming so far forth as the scripture reuealeth vnto vs. 2. Q. Whether shall the Iewes recouer the holy land againe or not and be all conuerted and dwell their seeing that it is said their deliuerer shall come out of Sion or must wee thinke rather they shal be conuerted in the Countries in which they dwell and into which they are dispersed or shall then be found inhabiting Ans. They are likely neuer to recouer it for they haue no such promise neither haue they any possiblity of meanes to compasse it Secondly Christes comming vnto them shall not be visible but spirituall not from the Earthly Sion which long sithence hath bene made desolate but from his spirituall Sion of his Catholike Church Lastly it is most probable and likely that they shal bee conuerted in those countries into which they are dispersed and in which they haue their residence For first we haue some smal beginnings here there of it Secondly they shall better and sooner by by their zeale and example reuiue the faith of the Gentiles beeing mixed and conuersant with them and liuing amongst them there then if they should dwel and be contained all in one country What is meant by the fulnesse of the Gentiles What that the whole world shall at one time euer bee inlightned and conuerted or that onely thâ—se countries that formerly either had not the Gospell at all or at least in very small measure shall be called Ans. It cannot be vnderstood of an vniuersall inlightning of the whole world at the time of the Iewes conuersion For in the Apostles times the Gospell was generally preached vnto all the knowne and inhabited nations of the world Colos. 1.23 But that the Gospell should now the second time bee divulged and published ouer the whole world wee haue neither reason Scripture nor commission for it For first Apostolicall callings and gifts which are necessary for so great a worke are many hundred yeares sithence ceased Secondly at Christs comming there shall bee almost no faith that is sound Doctrine and zeale left vppon the earth and yet Christs comming will follow soone after the calling of the Iewes Thirdly it may be that the Gospell may bee reulued in many kingdomes and countries where it was planted long before and especially in and nearer the places wherein the Iewes haue and shall haue there residence and habitation at there generall calling but it shall not be generall much lesse vniuersall They therefore that looke for an vniuersall preaching many sooner behold Christ comming in the clouds then haue their expectation satisfied Queâ— Is the fulnesse of the Gentiles yet come in Ans. Albeit diuers thinke so and especially because they see no conuersion of any other countries of late times nor any certaine probability of it yet it is much to be hoped for and not without rashnesse to be presumed that the Gospell remaineth in his season to be preached to America seeing that it is the greatest part of the world and neuer in times past had nor heard of it and seeing that the very Iesuits that are sent thither make perhaps some enterance and passage for more sincere peaching and doctrine to be published and spread there by such sund protestants whether English Dutch or others that vse to trauell thither and backe againe with most prosperous nauigations Likwise it is to be thought that the Gospell shal be preached to the East Indies if they neuer heard of it before or else at least reuiued as it hath beene in diuers other countries and kingdomes sucessiuely For albeit some of the auncient haue both reported recorded that S. Thomas and S. Bartholomeâ— the Apostles preached there yet no monument signes and remembrances of it are now there extant or remayning What is ment by all Israel Whether the whole body of the Iewes as many take it or the Catholick Church to be gathered of Iewes Gentiles Ans. Specially and properly here is ment the whole body of the Iewes in generall and of whom the Apostle directly speaketh but not euery seuerall and singular person of them Secondly it is opposed to a remnant or part therefore it must needs signifie the greatest number or a very great multitude Quâ— The deliuerer shall come to Sion as in the Hebrew context or The deliuerer shall come out of Sion or from Sion as Paul applieth it how can or may these two scriptures be reconciled Ans. We must distinguish of the times vnto which the Prophet Isaiah and the Apostle Paul had respect and so