no good but God who by his omnipotent wisdome draweth light out of darkenesse knoweth how to direct the vnbeleefe of some to be a meanes and way for mercy to be shewed vpon others And thus when one Nation Citty or Towne refuseth the Gospell of Christ and will not suffer them-selues to bee ranged vnder it God taketh it from them and bestoweth by occasion vpon others that will bring forth more and better fruite in their season God hath shut vp all vnder vnbeleefe Qu. Is mans incredulitie and vnbeliefe to be assigned to God or is he the cause author or worke of it A. No God is not the efficient cause of it but the accuser and condemner of it he doth not infuse Infidelity but finding men in it doth leaue and forsake them so that he is rather deficiens quà m efficiens causa Secondly God doth by the ministery of the lawe and by his iudgements so conuince and attaint men of sinne that they shall or may see and acknowledge that there is no meane merite or cause to iustifie and saue them but his mercy in Christ onely Thirdly God would haue all men subiect to his iudgment and that they laying aside and disclaiming all conceit of their owne merits and worthinesse should expect saluation from him alone All that is Iewes and Gentiles vnder vnbeleefe Qu. Are all men by nature both Iewes and Gentiles equall in sinne and alike guiltie in Gods sight Ans. Yes there is no difference for all haue sinned and are depriued of the glory of God Rom. 3.23 There is none that naturally doth good no not one and wee are all borne and conceiued in iniquitie Secondly there is no merite or desert either in Iew or Gentile why one should be preferred before an other for they all are alike guilty of damnation Eph. 2.3 Qu. If one man by nature be not better then another how then do they differ A. In men meere naturall and vnconuerted God for the vpholding and preseruing of Common-wealths and humaine societies bestoweth generall and restraining grace more vpon one then another Secondly they doe or may differ in outward dignitie and priuiledges as the Iewes much excelled the Gentiles but otherwise the speciall grace and mercy of our God maketh the maine difference betweene the Elect and the Reprobate For the one hath in time renuing and sauing grace communicated vnto him but the other is vtterly denied it That hee might haue mercy one all Quest. Is there then no particular election or is it only vniuersall Ans. Election is not of all but of some for hee that maketh choise of any thing singleth out some and leaueth the rest Secondly many be called but few are chosen Thirdly there bee vessels of wrath whom God hath prepared to destruction as well as there be vessels of mercy whom he hath prepared for glory Lastly either all should bee saued which the Scripture in many places refelleth or else Gods predestination which is a sure and certaine foundation should be shaken and alterable Might haue mercy on all Quest. Will God saue all none excepted or can it bee soundly gathered hence that hee will saue the greatest part of men in the world Ans. No for the greatest number is reiected Christs flocke is but a little flocke a remnant an handfull a tenth a gleaning in comparison of them that perish and broad is the way that leadeth to destruction and many goe that way but narrow is the way that leadeth to life and few finde it But the meaning of the Apostle here is that God will haue mercy in some of all rankes states orders and conditions and that hee will haue it notified that all that are saued are saued by his mercy onely Quest. If God will not shew speciall mercy on all men but doth reserue it onely for the elect why doth hee by preaching offer it to all men in many Countries and Kingdomes and other particular Citties and places and hereby allure and inuite them to faith and repentance Ans. The more to conuince them and to leaue them without all excuse in the daye of the Lord because they doe not nor will not admitte or receiue it being offered Iohn 9 39. and 41. Rom. 2. verse 6. Iohn 15. verse 24. Secondly all cannot receiue it because they are not vessels of mercy As yee haue obteyned mercy So now they may obtaine mercy From this sampling and paralleling of both places and members together this doctrine naturally ariseth In the order of saluation the Iewes and Gentiles are like and equall and by nature children of wrath and enemies to God but they by grace and mercy onely and not any merit of their owne are called conuerted and saued Ephe. 2. v. 3. 1 Pet. 2. v. 25. For first God in sauing and conuerting all is one and the same without change and alteration and the ministery of his law for conuincement and direction and the Gospell for faith and conuersion is alwayes one and the same Finally the spirit that is promised to both is one and the same the doctrine of the old and new Testament one and the same and so the Church one and the same Secondly Gods workes are semblable and one serue for the illustration and demonstration of the other Vse Let vs not despaire of the Iewes conuersion or of the calling and saluation of any but hope well of it pray for it and labour to further it seeing that without Gods mercy and grace none is better then others and that Gods mercy which hath beene vouchsafed vnto vs may extend it selfe in good time vnto others yea vnto those that wee haue least hope of Titus 3. v. 3.4 and that are last called and furthest off Luke 13. v. 30. V. 31. So now they by your mercy may obtaine mercy Heere wee see a notable effect and end of good zeale in godly men namely that by the example and president thereof others bee stirred vppe to emulation and to follow them For here we see that the calling of the Gentiles and their zeale and holy example are so far from preiudicing or hindering the Iewes saluation that God shall take an occasion hence to prouoke them to follow the Gentiles and to imbrace the Gospell so that they shal not perish but at length be coÌ„uerted saued How much zeale and good examples of godlinesse kindnesse liberalitie courage and constancie may prouoke and profit others as by many other examples so by these following it is most manifest and demonstrable in Iosua and the Elders of his time who by their authoritie and example reteyned the people all their daies in Gods sincere seruice Iosua 24.31 In the woman of Samaria who by her example and re-report induced and prouoked many of the Samaritans to heare and beleeue in Christ. In Crispâ—â— the chiefe Ruler of the Synagogue who by his faith and by the sweet perfume of his familie moued many of the Corinthians to heare beleeue
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
gold and siluer c. 2. Tim. 2. v. 20 Therefore in the worke of our predestination and redemption Gods mercy and goodnesse is all in all and hath not any respect to any thing that is without and not partaker of his owne nature and essence It serueth to beate downe all pride and humane glory and all confidence in any of our owne workes because all the workes and glory of our saluation is from Gods grace and mercy onely and not from our selues or any thing in vs Rom. 9.18 2. Vse And if it did hang vpon our owne workes wee should bee vncertaine because wee cannot satisfie GODS iustice Secondly in that GOD hath beene so good vnto vs wee must pay vnto him the continuall impost of praise and thanksgiuing and for a document and proose hereof labour to frame and conforme our liues wayes and workes to the rule of his written word 3. Vse Lastly wee must not doubt aâ—d remaine in suspence of his loue and fauour but take notice of it secure and perswade our selues of it more and more For God is full of mercie and goodnesse who is a louing Father a kinde and sweete Sauiour in Christ and doth by the perfume and magneticall attraction of his mercies prouoke and allure all men to worship feare loue inuocate and trust in him And therefore wee cannot offer greater indignitie nor doe more notable iniurie to so good a Maiestie then to call his grace goodnesse or mercy into question What then Israell hath not obtained that he sought 2. Section i. What shall wee say and confesse namely this as the trueth is that Israell i. those carnall Israelites who boasted themselues to be Israelites and gloried in the flesh hath not obtained that he sought i. that whereas they went about and endeauoured to attaine vnto iustification and eternall life by their owne workes and merits they haue not obtained it v. 22. But the election hath obtained it i. the elect as farre forth as they are elect haue obtained it in and by the force of election and because they sought it onely of grace through faith But the rest i. they are not elected but reiected haue beene hardened i. their heart hath in Gods iust iudgement through their owne malice and contempt of Christ beene so brawned and drawne with such an hard skin that no doctrine of saluation and faith can bee wrought or rooted in them According as it is written i. by the Prophet Isayas God hath giuen them i. powred out vpon them in his iudgements and indignation the spirit of pricking according to the translation of the septuagint which Paul followed i. all ill affection and bitternesse of spirit against the light of truth and sharpe and greeuous biting of minde or the torments of enuie and of a galling conscience by reason of the preaching and successe of the Gospell or according to the Hebâ—â—w the spirit of slumber i. a dull and drowsie minde and a deepe and dead sleepe in so much that they are depriued of all iudgement and feeling eyes that they should not see i. such a minde whereby they cannot vnderstand the true doctrine of saluation and eares that they should not heare i. such an heart whereby they cannot obey the Gospell and thereby bee conuerted vnto this day i. from Elias his time vnto the time of Pauls preaching for so long continued their hardening and euer since vnto our present time Quest. Why should not Israel obtaine that he sought for seeing that Christ is the doore and Heauen gates stand open day and night Ans. First because they would not acknowledge nor receiue Christ the true Messias and mediator Secondly they did not nor would not goe the right way to saluation but by their owne workes The rest were hardned Quest. Who is the author and cause of the Iewes hardning Sathan or themselues or God Ans. If wee consider it as it is a sinne and an offence against God then it proceedeth onely from man and from Sathan for mans heart is stony and as hard as Flint by nature whereby it is fitte for Sathan to worke vpon Secondly mans heart beeing so hard Sathan doth counsaile â—gge and solicite it to sinne and man beeing destitute of grace willingly forsaketh God and yeeldeth his assent and consent vnto euill and detesteth good and so becometh more hard and indurate Thirdly the more meanes either of instruction and mercy or of threatnings and iudgements GOD offereth to soften and ouer-come their hardnesse the more they by with-standing and resisting them are hardened and confirme the habite of their nature and so growe worse and worse And thus with Pharao they more harden their owne hearts so that the sinne and fault resideth in themselues and is not to bee imputed to God Quest. In what respects doth God harden Ans. As it is an action and iudgment and a worke of iustice and in respect of the end and euent so God doth it and is the author of it As it is an action or motion it is good for wee all haue our beeing and moouing from God but the corruption and defect of the action proceedeth from mans corrupt minde and will as it is a iudgment God is the author of it thus hee hardened Pharoes heart and doth by the ministerie of his word instrumentally harden the wicked Lastly in respect of the end and euent which is his owne glory and thus God in the hardening blinding and obstinacie of the Iewes tooke occasion to call and shew mercy to vs Gentiles and thus hee turneth their hearts whether soeuer pleaseth him and doth mooue them to execute his owne iudgements and thus God directed Sathans malice the Scribes and Pharisies enuie Iudas his couetousnesse and Pilate his iniustice in killing the Lord of glorie to the redemption of mankind the instruments intending no such matter Isay. 1â— v. 7. Qu. How doth God harden and in what forme Ans. Not by infusing malice or instilling sinne into the delinquent for he is iust holy and purity it selfe and therefore he cannot but hate and punish it but he doth it first either by not imparting grace or by with-drawing his spirit from them for God is not bound either to conferre grace vpon them which they want or to continue that they haue receiued Hee is an absolute Lord and a most free agent hee hardeneth whom hee will and sheweth mercie vpon whom hee will shew mercy Secondly God hardneth them by an outward action that is indirectly and accidentally by casting and obiecting certaine outward things to their eyes eares and outward senses whereby they might bee enlightned mollified and saued Of this kinde are preaching sacraments miracles benefites warnings threatnings punishments all these through their owne fault and want of faith become hurtfull and dangerous vnto them euen as good and strong wine is most vnholesome and perilous to a sicke man Thus the gospell is the sauour of death to them yea and a killing letter
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.
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
our selues to be Christs subiects and seruants to suffer no euil lusts and concupiscences to rule and raigne in vs but to permit Christ by his word and his spirit to guide gouerne vs otherwise we shal be bruised with an Iron rod slaine before Christ his face and shall neuer enter into his rest the heauenly Canaan and the heauenly Ierusalem Ps. 2. v. 9. Lu. 19.27 Heb. 3. v. 18. 19. But they are beloued for the Fathers sake God in his elect doth not consider what they deserue nor alwaies respect thē according to their present vnbeliefe but regardeth what he hath promised to Abraham and his seed and therefore he wil not change his purpose but in time vouchsafeth them his sauor albeit for the present by reason of their vnbeleife and impenitency hee frowne vpon them and seeme to disfauor and renounce them The reason hereof is first because God is good ful of goodnes mercy and truth vpon the communication of which he vpon mens conuersion expecteth and requireth all the praise honor glory to be yeelded and ascribed vnto him only Secondly God by shewing mercy to the degenerate Iewes wil at length get him far greater glory and renown of his mercy power then before Vse 1. Let vs not our selues dispaire of Gods mercy by reason of our former present errors and enormities be they neuer so many mighty for our saluation dependeth not vpon our owne workes and deserts but onely vpon Gods vnchaungeable decree but let vs truely and vnfainedly repent of them forsake them and then vndoubtedly we shall liue and die in the loue and fauour of God Let vs not dispise the Iewes nor doubt of their conuersiō and saluation but in respect of Gods couenant wish well vnto them pray for them and further their saluation 3. Vse If God loue the Iewes for their Fathers sake and for his couenant made with them and not for any thinge wherein they could pleasure or profit him we must herein follow and imitate the Lords example and not loue true Christians in by respects namely because they be our kindred onely or because we reape some commodity by them or that they serue our turne but in the spirit and for the truth sake onely for this is right loue and that which God requireth commendeth and rewardeth The calling and gifts of God are without repentance From the perpetuity and constancy of Gods calling and his sauing giftes and promises in his elect I gather that none of Gods elect can wholy or finally fall or possibly be damned Rom. 8.1.2 Tim. 2.19 For first God is without change and alteration in his nature decree couenant promises and neuer wholy reuoketh and abolisheth his worke in them Secondly his mercies towards them faile not but alwaies streame forth to their continuall comfort for God is truth and will alwaies performe his promises Lastly God is almighty and cannot be hindred much lesse ouer ruled by any creature neither can any disanull that which God hath ratified or condemne those whom he will saue Rom. 8.33.34 This doctrine checketh the corrupt and presumptuous opinion of the Papists that teach constancy and saluation to reside in our owne power and potency wheras it consisteth wholy in the couenant and promises of God 2. Vse The second vse is for comfort and that is if we once perceiue and find in our selues some pawnes and Printes of Gods loue and fauour we may and must assure our selues of the perpetuity of it without doubting for God is constant in his giftes and neuer retracteth them though men doe often and hauing begun a good worke he wil finish and perfect it he is not like him that in vs beginneth to build a goodly house and cannot finish it but he will make euery one of his Saints an holy and perfect temple in the Lord Ephe. 2.21 3. Vse Seeing that God is no changeling vnto vs but his bounty alwaies continueth and his promises are in their time duly accomplished let vs first learne hence to cleaue fast vnto him and sincerely and incessantly to serue and feare him all the daies of our life Secondly let vs in our words deeds couenants and promises not deale hollowly and deceiptfully with men but truly iustly and simply for he that halteth with men is no better then an Hipocrite before God and his religion is onely formall and fruitlesse Psa. 15.2 30. Vers. For euen as ye in times haue not beleued God yet haue now obtained mercy through their vnbeleefe 31. Vers. Euen so now haue they not beleeued that by your mercy they may also obtaine mercy 32. Vers. For GOD hath shut vp all in vnbeleefe that hee might haue mercy on all Sense For euen as yee in times past .i. before Christ his incarnation haue not beleeued in .i. obeied the word of God and his commandements nor acknowledged Christ Iesus for the sonne of GOD and your redeemer yet haue now obtained mercy i. God hath called you effectually and endewed you with the true and sauing knowledge of God and his Gospell through their vnbeleefe .i. by the occasion that the Iewes would not receaue the Gospell nor the Messias offered vnto them but refuse both the one and the other Euen so now they .i. the Iewes haue not beleeued viz. the Gospel that by your mercy .i. by the mercy of God offered vnto you in your effectuall calling and in your sincere profession and intertainment of the Gospell may be prouoked and inflamed by an holy emulation to follow and affect you They may also obtaine mercie That is through Gods mercie may be partakers of faith remission of sins and saluation that so it may bee apparant both to the Iewes and Gentiles that both are saued by his mercy and grace onely For God hath shut vp .i. tyed bound and imprisoned together all .i. all his elect both of Iewes and Gentiles vnder vnbeliefe .i. sinne and hath kept them vnder his power and custody like a number and sort of malefactors shutte vp into one prison and so conuinced them that they can by no meanes escape finde ease and inlargement that he might haue mercie .i. haue an occasion to inlighten and saue all .i. all his chosen whether Iewes or Gentiles and so might actually and perfectly saue them by his mercie and fauor and not for any merite or worth of theirs Ver. 30. Haue obtained mercie through their vnbeliefe Ques Can euill be cause of good and one mans vnbeliefe be cause of an other mans beleeuing conuersion Ans. No to speake properly for like cause like effect but it may be indirectly and by accident as we see how that of euil manners are made good lawes Now euill manners and enormities are no causes of enacting wholsome lawes but onely occasions and accidentall motiues Secondly no sinne doth more kindle Gods indignation and enrage his maiesty against vs then infidellitie therefore it can be the working cause of
hath giuen to him first i. Who hath bestowed any benefit or blessing vppon God and so hath made him a debpter vnto him and he shal be recompensed .i. he will repay and requite him For of him and from him are al things they haue their being and beginning from god and through him al things are adiministred and gouerned by him and for him .i. they are created and ordained to set forth his glorie To him be glory for euer Amen .i. Let al humaine and worldly glorie cease vanish away and let al the glory of goodnes mercy wisdome and iustice bee ascribed onely vnto God of vs and of al creatures for euer Amen I beleeue it shall bee so and I pray that it may bee so Ques How vnsearchable are Gods iudgements Ans. If Gods waies and iudgements be vnsearchable why are wee commanded to search the Scriptures or the Israelites taxed and reproued for being ignorant of Gods waies Ioh. 5. v. 38. Psal. 95. v. 10. Math. 22. v 29. Gods waies and iudgements in this place are taken for his secret will which hee reserueth to him-selfe and which no man is to inquire into for it is bottomelesse gulfe and will drowne them and a flame that may not be come vnto but wil burne them it is the Arke that may not be looked into But for his reuealed will which he hath manifested in Scripture all sorts of people are commanded to search learne and know prouided that they keepe them within the boundes of sobrietie and do not measure misticall and supernaturall things by the scantling and shallownesse and humaine reason Who hath knowne the mind of the Lord Ob. In the knowledge of God consisteth mans saluation therefore God hath reuealed it vnto men and to Prophets and Apostles especially A. First indeed in the knowledge of Gods reuealed will consisteth mans saluation and this euery man is commanded and bound to know for here we haue whatsoeuer serueth for our instruction but for hidden thinges and these which God hath not reuealed whereof the Apostle speaketh we cannot know but by the euent neither must we desire it but conteyne our selues within the limites and lists of Gods word Secondly if it were granted as it must not that the Apostle spake here of misteries secrecies conteyned in the Scripture we answer that no mortall man can by his owne sence reason vnderstand them for it iudgeth falsly and preposterously of them 1. Cor. 2.14 therefore wee must reuerently and soberly follow the direction guidance of Gods good spirit Thirdly the godly by the illumination teaching of gods spirit vnderstand al things that are simply necessary for their saluation Lastly albeit the regenerate know the minde of the Lord and his reuealed will in holy scriptures yet but by degrees and in part some more some lesse according to their 〈…〉 mortification c. Q. How can we or why are we commanded to giue and ascribe glory to God seeing that we can by our praises adde nothing to his renowne and perfection An. Albeit we cannot adde any thing to Gods nature and perfection and glory yet we are bound by his commandment and it is our duty to acknowledge him to be as he is and as he hath reuealed himself in holy scripture viz. most holy perfect and glorious Secondly we must shew forth testifie and declare his name nature attributes and workes vnto men that they hereby may be enformed better of him and stirred vp to glorifie him and thus we hallow and sanctifie Gods name O the deepnesse of the riches both of the wisdome and knowledge of God! It is proper to the Godly and their office and 〈◊〉 to thinke speake and consider of yea to admire the wâ—rkes counsailes of God and to brast forth into holy exclamations and to stir and exite others so to do Psal. 8. v. Psal. 92. ver 5. Psal. 119. ver 18. Psal. 46. v. 7. Cant. 5. a verse 10. ad 17. The reason hereof is they alone being taught of God know aboue al other persons the incomparable excellency and order of them and therefore for skill know best how and how farre to iudge of them Secondly they must be instruments and trumpets to sound and proclaime the praises and wonders of the Lord for the satisfaction of their owne consciences and to affect and gaine others so to do Vse 1. Let ministers especially and also others labour and striue to affect possesse others with the rarenesse excelency admirablenes of Gods workes and proceedings for so did Dauid in many places Psa. 48. v. 2.3.4.5.6 Psa. 8. v. 1. Vse 2. As oft as our reason is offended with the doctrine depth of predestination albeit so euidently and expresly set forth in scripture let vs renounce reason and giue glory vnto God and with most humble reuerence admire that deepe wisdome which with the eye of our vnderstanding we cannot pierce into Thus did Christ. Math. 11.25.26 3. Vse It serueth to condemne and argue all that repine at murmure at reprehend gods proceedings and especially in the decree and matter of reprobation whereas Gods is most wise iust and of absolute power and authoritie and therefore alwaies doth and cannot but order rule and dispose of all things rightly albeit our weake apprehension cannot attaine vnto the reason of it The wisdome and knowledge of God The doctrine that we learne hence is that God being most wise and knowing all things doth not onely see and contemplate them as they are or may be but doth contriue them with singular reason and counsell and dispose them in most goodly forme waight number and measure so that nothing in his workes may seeme to be wanting or disordered nothing superfluous or ouer much but all in an excellent temper and symetry And hence God is sayd to be wise in heart Iob. 9.4 nay only wise Rom. 16.27 1. Tim. 1.17 For he alone by himselfe is infinitely wise needing no mans instruction or information Isa. 40. ver 12 13 14. Pro. 8.12 Iob. 28. cap. â—3 c. Now this wisdome of God shineth forth chiefely in the principall workes of God namely in the creation preseruation and gouernment of the world in the gouerning ordering of man-kinde Ier. 51.15 Isa. 40.28 But most euidently in the predestination of men and in the wonderfull manner of euerlasting saluation purchased by Christ. Eph. 3. v. 10. in so much that the very Angells desire throughly to behold it 1. Pet. 1.12 Vse 1. Here are iustly condemned those men that mutter and murmur against Gods proceedings find fault with and condeme any worke or iudgment of God as though it were not wisely ordained but wee must reuerence adore and admire his excellent wisdome appearing in them and especially in the mistery of eternall saluation euen then when our blind and vnperfect reason espieth and perceiueth no reason of it Touching the misteries conteined in Gods reuealed will let vs by humble and
and if Gods wisdome in the least creatures be past finding out how much more in the mattter and mistery of mans predestination and redemption Or who hath giuen vnto him first and he shal be recompensed God is debter and beholding vnto no man and no man can alledge any seruice worke or study whereby he bindeth God to himselfe or should moue him to elect preserue and redeeme and glorifie him Isa. 16.2 Luke 17.9 10. Reason hereof No man can ad any thing to God for all that we haue we receiue it onely from Gods mercy and we depend vpon his goodnesse for it Psa. 16.2.23 2. Reason Gods power will and decree is free and absolute and hath no respect or relation to any thing from without his essence whatsoeuer Rom. 9.15 1. Vse If God should for our correction or triall depriue bereaue vs of wife children health liuelihood goods houses as he did his good seruant Iob we must stay and comfort our selues herein for all these thinges are Gods they were giuen vs by him and therefore they are not ours and he alone may iustly doe with his owne what seemeth good to his diuine will and pleasure 2. Vse Here all humaine merits and fore-seene workes in the patriarkes and fore-fathers and their posterity are debarred from any mouing or procuring cause of GODS fauour and mercy declared vnto Iew or Gentile for of them-selues men can doe nothing that is good and therefore all proceedeth from Gods meere mercy Secondly in matter of reprobation none hath cause to be offended with God or to complaine of his proceedings for his power and authority is free and absolute and he supreme of al creatures and he may dispose of them as best seemeth good vnto his heauenly wisdome and he is not to render any reason of his doings to any Lastly the very Reprobates are ordained in Gods decree touching the euent to shew forth GODS glory as well as others for the glory of his Iustice shal be manifested in and vpon them For of him are all things In that all things haue their being creation and preseruation from God onely and so are of him directed ordered and gouerned we learne that he is God all sufficient both for himselfe and all his people and seruants and that not only for their temporall life and happines but much more for their regeneration redemption and eternall saluation Gen. 17.1 He is our Shepheard how then can we want any thing He hath Heauen and Earth at commaund and how then can his be destitute of that which is good for them he was perfect and complet in him-selfe before the creation and therefore his workes ad nothing to his owne nature and essence and to conclude he worketh all things both in wordly and spirituall matters according to the pleasure of his owne will only without any let or restraint Let vs therefore in no danger temptation and necessty be daunted and discouraged for our God whom we serue is able to saue and deliuer vs he knoweth how to proceed and he is a most faithfull creator and an indulgent father vnto vs only let vs betrust him with the ordering of our affaires and commend and betake our selues liues maintenance and affaires vnto his gratious disposition and he will neuer faile nor forsake vs. For him are all things Seeing that all things yea the very reprobate and all the workes and wonders of GOD are ordained to set forth the glory either of Gods mercy or of his iustice we must not in hidden things dispute and repine and expostulate with GOD but patiently submit all to his good will and Pleasure giue him the glory in all things Psa. 115.2 Luk. 17.16 2. Cor. 10.17 Dan. 9.7 Apoc. 14.6 Ioh. 5 44. For hereby we declare and testife our obedience duty and thankefulnesse God hath created vs to this end and requireth this tribute and sacriáce at our hands Secondly the title and interest in all things and the power whereby they are 1 Vse Heereby are mette withall and encountred all that seeke their owne glorie as the Rulers in Christ his time and seeke not Gods glory at all Secondly all Pharisies Iustitiaries and Papists who boast and brag of their owne merits and looke to be saued in part by their owne deeds and workes and not by Gods mercy and Christ Iesus his satisfaction and mediation only 2 Vse We must bee wary and carefull that we neuer vsurp or diminish any part of Gods glory for God is most iealous of his honour and cannot indure that it should in any wise be impaired or impugned 3 Vse We must in all our wordes and works consultations and actions acknowledge praise honour God as the chiefe good and the most excellent cause of all thinges and constantly maintaine and aduance his glory otherwise if we honour not him he wil neuer honor vs here much lesse gloryfie vs in the life to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faults escaped in printing Pag. 11. l. 1. as these pag. 14 l. 18. auoy ded pag. 22 l. 18. and drawne such pag. 25. l 7. this cōsequence vvas but pag 27. l. 12. yeelded n◠pag. 29. l. 33. Night pag. 36. l. 2. by good meanes pag. 50 l. 13. Remainders pag. 51. l. 14. an occasion pag. 54. l. 1. read 1. Pet. 1. 13. pag. 58. l. 30. attendance pag. 59. ◠al we Gentiles pag. 62. l. 13. VVorld pag. 69. li. 9. is holy and 19. God offereth and ibid. l. 28. and discerne them Rom 9. v. 4. 5. Rom. 11.17 Deut. 32.21 Ephes. 2.12 1 Thess. 2. ver 15 and 16. Sense 1. Tim. 1.13 1. Sam. 16. v. 6. 7. Act. 10. v. 13.14.15 Doct. Rom. 3. v. ◠4 Gen. 6. ◠Gen. 19. Luke 2. Apoc. 11. v. 3. verse 12. 2. Tim. 4.8 2. Pet. ◠10 Math. 16. ver 18 Doctr. Rom. 9 v◠11 Tim 3.4 5 Doctr. Exo. 32. v. 19. Num. 25. v. 7. Act 7. vc 16 Act. 17. v. 16 1 Sam. 2.30 Doctr. Rom. 14. v. 4. 2. Kin. 6. v. 16. Paraph. Luke 1. v. 33. Dan. 7. v. 14. Apoc. 12 v. 7. Illyricus 1. Cor. 7. v 14. Heb 11.38 Math. 21. vers 41. and 43 1 Cor. 6. v. 19 and 20 Psal. 37. ver 5 and 6. Mich. 7. v. 7. and 9. Phil. 1. v. 9 Doctr. Apoc. 3.10 Doctr. Ephe. 4. v. 11 and 12.13 Math. 10 v. 18 Psal. 25. ver 1 Isay 55. ver 3 Math. 28. ver 20. 1 King 8. 4 et 15. Doctr. 1 Thess. 5. ve A similitude Heb. 11 v. 30 Luk. 21.32 Math 1◠v. 27 Sens◠Doctr. Gen. 6. ve 5 Rom. 9. v. 20. Eph. 5. v. 5 Rom. 19. v 23 Math. 11.26 Psal. 50. v. 14. 23. Text. v. 7. Parapras Isai. 6. v. 9. Rom. 9. A similitude Ioh. 11. v. 50. 52 Luk. 23. v. 1◠16. 2. Cor. 4. v. 4. Similitudes Doctr. Isay. 55. v. 2. Doct. Doctr. Doctr. Prouer. 28 14. Piscato◠in hunc locum