age wherein the Iewes shal be conuerted there shal be much faith and zeale vpon the earth but in the next following wherein many false Christs shall seduce many then there shal be almost none What shall their receiuing bee but life from death Q. Shall not the generall calling the conuertion of the Iewes bee in occasion of the diminishing and reiection of the Gentiles A. No but a reuiuing of their faith and a quickning of the word For the ouerflowing and streaming fountaine of Gods mercie and goodnesse is neuer drawne drie and the more that men vse it the more it runneth out and sloweth Secondly if that which is euill in it selfe viz. the fall of the Iewes was sauing to the Gentiles albeit accidentally and by occasion much more that which is good off and by it selfe shall produce and bring forth good effects V. If the first fruites bee holy then the whole Lumpe and if the roote then the branches Q. Are they that are borne of holy parents holy or can parents deriue and transfuse grace and holinesse into their children A. No for they are borne and conceiued in sinne and are by nature the children of wrath but they are holy by couenant and promise onelie whether they bee Iewes or Gentiles according to the tennor of the couenant I wil be thy God and the God of thy seed for euer Gen. 17.7 and Gall. 3.9 and they which be of faith are blessed with faithful Abraham Secondly holy and beleeuing parents beget not children as they are holy and beleeuing for this proceedeth onely from grace and Gods free promise but as they are men and naturall parents and therefore that which is borne of the flesh is flesh as all are by nature and that which is borne viz. againe of the spirit is spirit Iohn 3.6 Q. In that the patriarckes and Ancesters of the Iewes are called the first fruites the roote the naturall oliues are not the preferments prerogatiues and excellences of the Iewes farre greater then of the Gentiles Ans. Yes much euery manner of way but not in repect of righteousnesse and merite for herein they are equall and all one Eph. 2.23 but in outward priuiledges and ornaments onely Question What then were then the speciall and singular ornaments and prerogatiues of the Iewes Ans. Nine specially as they are numbred by Saint Paul First the glorious title of Israelites which name Iacob first obtained by reason of wrestling and preuailing with the Angell Secondly the Adoption to bee Gods people in generall Thirdly the Glorie i. the honour and dignity in that the Lord of glory did as it were dwell amongst them signes of whose speciall presence were the Arke and the Temple Fourthly the couenants that is not onely the testament but also many compactes and the agreements that passed betweene GOD and the people Fiftly the giuing of the law Moral Iudicial Ceremonial vnder which is comprehended the Kingly dignity and Magistracie Sixtly the seruice of God that is the whole Leuiticall Ministerie and the Administration of Gods worship Seuenthly the promises that is of earthly and spirituall blessings and of the Gospell promised to the Fathers Rom. 1. v. 2. Eightly the honorable descent from the holy Fathers and Ancestors for whose sake God doth often times blesse the posteritie Ninthly and lastly the hauing of Christ for their kinsman for of them concerning the flesh came Christ who is God blessed for euer-more Vers. 15. If the casting away of them c what the reconciling c. Obs. The conuersion of the nation of the Iewes shall be the worlds restauration and shall wonderfully confirme the faith of the Gentiles Rom. 11.12 Ioh. 10.16 The reason hereof is for that they both shall haue perfect ioy when both Iewes and Gentiles shall alike enioy the common â—elicitie and all scruples doubts and all causes of any pretended separation shall bee taken away and remooued Secondly an increase augmentation and an honor and ornament shall be hereby added to the Church Vse Let vs therefore desire and seeke after their conuersion and heartely pray for it and by writing disputes doctrine and holy example further and promote it for this shall redound to Gods glory and the amplification and improouement of our owne both temporall and eternall happinesse Ver. 15. Be but life from death In that by the Ministerie of the Gospell the Iewes which were dead in sinne are restored to life and the Gentiles faith reuiued wee learne hence the sauing vertue and effectuall power of it The first reason hereof is because it is the power of God to saluation in all the Elect for herein God reuealeth his true and absolute righteousnesse with which life and saluation is alwaies ioyned and by the meanes and ministerie hereof it is conueied and communicated to them that receiue and obey it Secondly it is the immortall seed of regeneration and eternall life for hereby God doth call men to bee his children and doth conuert them hee raizeth and createth faith in them and doth adopte and regenerate them Vse 1. The first vse hereof is to learne vs not onely to magnifie and haue the Gospell in high account and esteeme that bringeth such comfort and commoditie with it but also to receiue it yea to temper it as men doe mixe and dulcifiâ— their tart wine with suger with faith and to apply it to our owne selues otherwise it will bee altogether vnprofitable vnto vs. Vse 2. Secondly wee must hereby bee induced and perswaded to leade and liue a new life according to the tenor of the Gospell and the intent of the word of God For the grace and Gospell of Christ hath brightly appeared teaching vs to deny vngodlinesse and worldly lusts and to liue iustly godlyly and soberly in this present world Titus 2.11.12 Vse 3. Thirdly hereby also wee are remembred and put in minde from whence the. Gospell hath his credit authoritie and estimation not from the approbation of mans reason nor from the applause of the worlde nor from the persons of the Ministers but from God and from the admirable and supernaturall effects and fruites of it For it is giuen by inspiration it is the voyce and letter of GOD and is autentike of and in it selfe and no other doctrines haue any credit authoritie or power but so farre forth as they receiue it from the Scripture or accord with it If the first fruites be holy so is the whole lumpe c. Obs. Heere is commended the goodnesse of GOD and the truth of his couenant of grace that doth redound and extend it selfe to posteritie and succeeding generations euen from generation to generation Exod 20. Psal. 3. Ver. 9. Psal. 89. Ver. 33.34 Psal. 103 Ver. 17. The reason hereof is his truth and couenant doth not depend vppon any creature or thing without himselfe but onely vppon him-selfe and therefore can by no outward meanes be nullified or made frustrate Vse
with ioynt harmony and consent of heart and bodie fly and shun all iust shew and appearance of Idolatry Euen so then at this present there is a remnant through the election of grace This verse conteyneth the illustration and probation of Paules proposition touching the reiection of the Iewes and the summe of the comparison is this Euen as in the daies of Elias all the children of Israell seemed to haue fallen away from the true worshippe of GOD to the adoration of Baal and yet notwithstanding there were seauen thousand though vnknowne to Elias that neuer bowed their knee to the Idoll euen so at this time there is a reseruation of many elect amongst the Iewes albeit the greater part of them for the time are cast away From this application and comparison of the Apostle this instruction and doctrine offereth it selfe to our consideration viz. That God is alwaies true and like himselfe and neuer changeth his nature couenant promises Psalm 89. vers 33 and 38. Romanes 3 4. 2. Samuel 7.28 And therefore it cannot bee that hee hath wholy reiected all the Iewes For God is voide of all corruption and alteration in his essence it can neuer faile but remaineth the same from etâ—rnity to eternity Secondly he is constant and vnmoueable in his will he keepeth all his decrees once made and he neither changeth them nor hath any need so to do 1. Vse This serueth notably for our comfort and consolation in this life for Gods decree of election is certaine the grace of God in his elect is perpetuall Rom. 11.30 Ier. 31. ver 31. Therefore we cannot miscarry 2. Vse Whereas God is alwaies like him and vnchangeable we must learne hence to be constant stedfast and vnchangeable in all duties of piety to God of sobriety to our selues and of charity and iustice towards all men otherwise as it is a shrewd and fearefull signe of Bastardy when the child in nothing resembleth the parents so it is a dangerous signe that wee bee none of the Lords when we are so ticklish fickle and false in our duties and couenants both to God and men herein nothing resembling the Maiesty of God V. 5. A remnant through the election of grace V. 6. And if it be of grace then it is no more of workes or els were grace no more grace A remnant From the warrant and authority of this and the like places it euidently appeareth that the number of the Elect and of those that shal be saued is at all times verie small and few in comparison of those that are reprobates and that perish but especially in the time of a generall or long continued defection and Apostacie Luke 18.8 Math. 7.14 They are a little and a contemptible flocke they are but a remnant and reseruation a tenth Isaias and Paul say though the number of the children of Israell were as the sand of the sea yet shall but a remnant bee saued Isay 10.21 et 22. Rom. 9.27 Narrow is the way that leadeth vntolâ—fe and few there are that enter into it Math. 7. ver 13 and 14. The cause of this small number of them is not because Christ doth enuy saluation to any for he doth most kindly inuite and allure all to come vnto him but because the greatest number refuse the grace of saluation offered vnto them and will not by faith receiue and apply it 1 Vse It ouerthroweth the error of them that determine of a church by a perpeâ—uall multitude whereas alwaies though sometimes more and sometimes lesse it is the least number by many degrees that treadeth in the right way that followeth the truth and that entereth in by Christ. 2 Vse We must comfort our selues against the paucity and fewenes of Gods children that his can neuer fall a way neither can they perish these God alwaies hath a tender regard of he doth take notice of them confirme and defend them against all crosse euents and after-claps And as for other mens profanesse vnbeliefe Apostacy it shal nor can neuer any whit preiudice their fauor and felicity for euery man shall beare his owne burden and euery man shal be saued by his owne faith or condemned for his owne vnbeliefe and impenitency V. 6. And if it bee of grace then it is no more of workes or els were grace no more grace but if it be of workes it is no more grace or els were workes no more workes And if it be of grace The election calling and reseruation of a remnant proceedeth onely from Gods meere mercie and fauour and not from any fore-seene faith workes or any outward priuiledge whatsoeuer for els grace i. not of grace but wages giuen vnto them for the worth and dignitie of the worke But if it â—ee of workes then it is no more of grace i. arising from the gratious loue pleasure and good will of God â—â—sls i. â—f it be of grace were worke no more worke i. the merit of workes were no more merite but a free gift From the Apostle his practise reasoning and concluding thus from the contraries the affirming of one of which doth necessarily deny and take away the other this fundamentall point offereth it selfe to our view and consideration That in the matter and mysterie of mans predestination iustification and saluation all disposition of mans will all fore-seene faith and workes all naturall and peculiar prerogatiues are wholy debarred and shut out from beeing aâ—y impulsiue moouing and working cause of it and that they proceed onely and wholy from the euerlasting decree and good pleasure of God The Scriptures are most plaine and pregnant for the demonstration of this principle Romanes 9.11 Ephesians 1.5 Iohn 15.16 Acts 13.48 Deut. 10.15 Further reasons to backe and fortifie this assertion are these first all disposion of mans will followeth predestination as doth likewise faith and workes and therefore cannot possibly be any cause of it Secondly it is naturally bent vnto euill continually and therefore cannot deserue ought at Gods hand and as for faith and workes they are fruites and effects of election therefore no cause of it they are also vnperfect and therefore voide of merite Thirdly they are the gifts and workes of Gods spirit in vs therefore not of our selues or from our owne worthines and touching natural and speciall prerogatiues they in the Iewes proceeded from Gods couenant and not from naturall generation for Iewes and Gentiles are alike conceiued and borne in sinne Fourthly the holy Patriarkes neuer rested much lesse gloried in them More-ouer if Gods predestination were caused by foreseene faith and workes then might an euident reason be giuen of it which Paul vtterly denieth and if workes could merit ought by their owne worthinesse then grace should be destroyed Gods glory empaired and all the workes of our redemption obscured Lastly God hath chosen vs from euerlasting in himselfe in Christ to the praise of his glorious grace and hath made vs vessels of mercy of
Thirdly God reiecteth and putteth into their minds and heartes good thoughts principles and motions which they peruert and turne to their owne destruction thus God put into Caiphas his minde That it was necessary that one should dye for the people and to gather all the sonnes of God into one and not that all the nation should perish The principle was good but Caiphas his construction conclusion and apply of it was euill That saying of Pilate I finde no harme in the man was good and of God but I will chastice him c. This consequence but a bad conclusion of himselfe and altogether euill Now the cause why God offereth these outward obiects vnto and doth put these inward motions into men whom hee knoweth will abuse them is that his iustice might bee seene and acknowledged by their iniustice Fourthly by giuing successe to their endeuours and by letting them prosper in sinne Thus hee bad the Diuell goe and seduce Ahabs 400. false Prophets and prosper and thus Iudas and Pharao prospered in their wicked designes but herein Gods end and scope and their end and scope much differed Isay. 10. v. 7. Quest. How can God bee said to blind the reprobate seeing that many times and in many places hee offereth the light and brightnesse of his glorious gospell vnto them which is a meane and instrument to informe and enlighten them An. First they are blind by nature and vncapable of the sauing trueth and God is not indebted nor bound vnto them who albeit hee putteth blindnesse into no man yet hee leaueth them therein and doth not infuse light into them so that the more meanes are vsed for their instruction and illumination the more they are hardened and blinded for euen as the Owle by the brightnesse of the Sunne is blinded albeit all other birds are enlightned by it and as the Claye is hardened by the same Sunne by which the waxe is softned and melted so by the same holy Scripture and glorious Gospell whereby the Elect are enlightened and conuerted the reprobate are blinded and hardened and that onely through their owne default and impotency and not through the Gospell Secondly God in his iustice now euery action of iustice hath in it the nature and respect of God because it is the punishment of sinne doth by further blindnesse and hardenesse of heart punish their corruption and stubborne rebellion which they haue and doe most greedily drinke in and draw vpon themselues inso much that they winke with their eyes purposely and will not see and acknowledge the trueth shining forth vnto them Quest. In Isay the Lord fore-telleth but a particuler iudgement and why is it here generally applyed Ans. First the rule of iustice and equitie is one and the same with God in euery age and therefore hee may according to the proportion and number of their offenses as well punish many of the Iewes in Pauls time and sithence as some particulers in Isaiahs time Secondly their sinne and contumacie since Christ his comming hath beene more generall and grieuous then the sinnes of all their ancestors therefore it is accordinglie to bee punished Thirdly the punishments of particuler men in Scripture serue for generall lessonings and warnings vnto vs that except wee repent and beleeue wee are to expect the like iudgements and so looke to drinke of the same cup. Israell hath not obtained that he sought It is not enough and sufficient for men to desire to be blessed and to seeke for righteousnesse and saluation yea to take great paines for it for so much Heretickes Idolaters Hypocrites Iewes Turkes Papists yea and Pagans haue performed vnlesse it bee by the right lawfull meanes and those wayes that God hath oâ—dained and sanctified in holy Scripture It must not bee by the lawe for that can iustifie and saue no man for no man can keepe it nor by mens owne workes and deserts for if they proceed onely from ciuill and meere naturall men they are altogether sinne in Gods sight and as for the good workes of the regenerate they are but vnperfect yea and stained with many defects and therefore they cannot abide the rigour of Gods iustice Secondly they are counteruailed yea infinitely exceeded with sinnes both of commission and omission but true righteousnesse and happinesse is onely to be sought and found in Christ Iesus as hee is reuealed and set forth vnto vs in holy writ Act. 4.12 Act. 13. vers 38. 39. Luke 24. v. 47. Reas. Otherwise if wee seeke righteousnesse and saluation preposterously and not by right meanes wee labour in vaine wee denie the grace of God and do digge Wells that will hold no water To this purpose the Prophet Isay sheweth that the people doth foolishly who neglecting the sweete and sauing meate and drinke of Gods Gospell did bestowe great paine and cost in procuring other meate namely humane traditions and supeâ—stitions which had no vertue of nourishing in it and which held no true contentment to the ouer-seers of them Why doe yee saith hee lay out siluer and not for bread and your labour without beeing satisfied Hearken diligently vnto mee and eate that which is good and let your soule delight in fatnesse The vses of this doctrine are manifold 1. Vse First hereby are condemned all endeuours and good meanings and intentions that are not of faith and so are nothing but sinne Roman 14. verse 14. 2. Vse Hereby is refuted the grosse errour of those that hold that euery man is and shall bee saued by his owne religion and profession where-as there is but one trueth and one way of saluation and that fully and perfectly described in holy Scripture Iohn 14. vers 6. Math. 7. vers 13. 3. Vse We must if we would be blessed and so saued seeke for righteousnesse and iustification in Christ onely for there alone it is to be found Acts 4.12 1. Ioh. 5.11 But the Election hath obtained it Here hence in a word for the point hath beene handled before wee may note that the cause of obtaining iustification and saluation is without vs in Gods predestination and free mercy and not in the merites of our workes Rom. 9.18 Titus 3. v. 5. for here is an vtter opposition betweene Election and workes Vse Wherefore wee must bee thankefull vnto the diuine Maiestie for so great and free saluation and ascribe all the glorye and praise of it vnto his mercie onely And the rest haue beene hardened The beginning of the ruine and damnation of the reprobate ariseth from the desertion and reprobation of God Reprobation is the very tree roote and fountaine of blindnesse for the wicked forsaken of God can doe nothing in all their deeds words and counsailes but pull hale and heape vpon them Gods curse 1. Vse Let not the Elect and the true seruants of God be offended in the madnesse and senselesnesse of Reprobates seeing that it hath his originall and foundation from Gods decree of reprobation 2.
and receiue the Gospell Lastly the Macedonians albeit otherwise in affliction and extreame pouertie by their free and willing contribution and collection for the reliefe of other distressed Saints prouoked the Corinthians to doe the like 1 Vse Hereby lette vs learne and be admonished what should be the scope of our doctrine life and zeale namely that it may bee a motiue and prouokement vnto others to resemble vs in good things that are pleasing and acceptable in Gods sight Let vs then breake-off and surcease from enuie spites and all contempt for hereby we rather kill them then conuert them and harden them then helpe them forward 2. Vse Here is condemned the ill zeale and example of Papists Turkes Anabaptists Schismatikes and the like who hereby seduce and scandallize others and if they do not destroy their faith yet they much impaire and weaken it woe to these that giue and raise great offenses better it were for them if they repent not that they had neuer beene borne For that God hath shut vp all in vnbeliefe In that God hath shut vp all .i. Conuinced them by his lawe and word and declared them thus to be captiuated and inclosed in the prison of their sinnes that it might appeare and bee there notified to all men that the pardon of sinne and their saluation proceedeth only from Gods mercie we learne this instruction viz That all men are sinners vnrighteous prone vnto euill and slow vnto good yea and vnfit and vnable to it and are hereof attainted and conuinced by the lawe of God in so much that they are in no better estate before God then guiltie and condemned persons and malefactors who trembling and astonied looke for nothing but death Psal. 6. V. 3.7 Psal. 130. V. 3. Psal. 143. V. 2. Thus must Paul before that God shew mercie vpon him be conuinced and proued to be a blasphemor and persecutor an oppressour Mary Magdalen to be an impure and filthie liuer Peter to haue denied Christ his Lord and Sauiour three times and that with cursing and swearing that it might appeare that saluation consisteth onely in gods free mercie and not in mans worthynesse or workes 1. Vse Let vs not please our selues in nobilitie stocks gentry witte wealth priuiledges for God respecteth not these but the heart and the worke of the spirit much lesse lette vs think not hardly or dispaire of others especially of the Iewes for we deserue no more at Gods hands then they but are alike conceiued and borne in sinne and by nature the children of wrath as well as they Eph 2.3 2. Vse Here are condemned those that iustifie them-selues before God and that will be saued by their owne workes and so presumptiously and proudly either deminish or denie the grace and free mercie of God then which nothing can bee imagined more iniurious and disglorious to the diuine goodnesse and clemencie 3. Vse Wee must learne with sorrow and greefe to confesse and lay open our sinnes before God yea to be abashed ashamed and confounded in regard of them and withall flee to the throne of grace and supplicate for mercie and forgiuenes For the more miserable wee finde our selues to bee and the more wee depend vppon Gods helpe and goodnesse the more fauour wee shall obtaine and the sooner procure mercy at his hands That he might haue mercie on all That is of all sorts both amongst Iewes and Gentiles In the matter of our iustification vocation saluation Gods mercie is onely seene and neither Iewe nor Gentile are saued otherwise then by his fauour and mercie Titus 3. v. 4.5 Eph. 2. v. 3.4.5 Rom. 3. v. 20.8.7.24.12 The reason hereof is first because Iewes and Gentiles are alike guilty before Gods iudgement seate as it hath beene before proued Secondly God is bound and beholding to none for who hath giuen him any thing but it shall be recompenced And therfore al whom he saueth he saueth by his meere mercy and grace and not for any matter or merit that he could find in them 1. Vse Here is condemned the grosse and palpable error of those which thinke that in the processe of time all shal be saued yea the very diuels as Origine dotingly dreamed Wheras the fewest are elected called iustified and none shall bee saued but they and this will the last iudgement make manifest to all the world 2 Vse It serueth also to ouerthrow refute the fond false opinion of al mans merits for we receiue all things from Gods meer mercy and there is no place for mens deserts and merites 3. Vse Thirdly wee must not abuse and peruert GODS mercies to the lust and libertie of the flesh for his mercie is proper and reserued for them that feare him and are displeased in them-selues for their sins not for such lewd and presumptious minded Libertines that haue no feare of God before their eyes Lastly though with the Saints of God in Scripture wee sometimes through Satans suggestion and our owne frailtie and negligence fall into many great and grieuous sins yet we must neuer dispaire of Gods mercies but repent whiles we haue time and by faith apply them to our selues For they are bottomelesse most plentious and neuer faile them that truly repent and beleeue The sixt part of the Chapter V. 33. O the deepenesse of the riches both of the wisdome and knowledge of God! How vnsearchable are his iudgements and his waies passe finding out V. 34. For who hath knowne the mind of the Lord Or who was his Counsailer V. 35. Or who hath giuen vnto him first he shal be recōpensed V. 36. For of him and through him and for him are all things to him be glory for euer Amen Sense O the deepnes of the riches both of the wisdome and knowledge of God .i. the riches of his deepnes or O the deepe plentifull and Ocean Sea that can neuer be drawn dry of these attributes of Gods knowledge and wisdome whereby God knoweth his and when he will call them and most wisely and iustly determineth of them and disposeth and gouerneth all men and all actions albeit our poore and shallow vnderstanding cannot apprehend it and many times iudgeth amisse How vnsearchable are his iudgements i. his meanes manner both in chusing and refusing in shutting vp all vnder sinne in sauing and condemning men cannot possibly be sounded and found out by mans reason and his waies past finding out .i. no man can find out his secret purposes and disseignes for they are not reuealed in the Scriptures V. 34. For who hath knowne the mind of the Lord Sense Viz. Who hath knowne his purpose and counsailes secret iudgements that are not disclosed and declared in the word Or who was his Counsailer In the creation and preseruation of the world in the redemption gouernment and saluation of his Church he needed not mans aduise and counsaile but performed all by counsaile of his owne will V. 35. Or who