Commentary on Romans

OF what kind be these words?

They be extraordinary, stirring up the believing Romans unto Christian humility and godly fear: and they be dehortatory, dehorting them from pride, arogancy, and security.

What be the parts of these words?

Two, first a proposition, [ be not high minded ] set forth by the contrary [humble reverence of God, or reverent humility.] Secondly, the rendering of reasons to confirm the duty propounded. These be two, the one is taken from their present good condition, to wit, their free insition, or grafting into Christ by faith, [ thoustandest by faith. ] The second is drawn from their future danger, if they should grow proud and carnally secure, then they also should be broken off as the Jews are. This reason should be thus amplified by an argument ( a minori, ) for it is less likely that God would cast away and cut off the natural branches and true Olive (the Jews, his first and peculiar people,) then the wild branches the Gentiles, which were afterwards planted in. Therefore if he have done that, he will also do this, except they fear the offense of God, and be humbled by the due sight of their unworthiness. The sum and scope then of this Scripture is, to persuade the believing Gentiles in regard of God's free and great mercies, also in respect of very great peril, that they be not puffed up with God's benefits and so wax proud and careless; but rather be careful, laboring day and night in godly fear to preserve their faith, and to keep themselves in that gracious estate wherein they are settled by the faith of Christ.

Come to the words and tell us what is meant by [thou?]

The whole body and congregation of the Gentiles of what country soever, and namely the (Christian Romans) which had received the religion of Christ; which are here spokē unto, as if they were but one man, that every person might think himself spoken unto, and so apply it.

What signifies [standing?]

Sometimes the certainty of faith and grace, Rom. 5, 2. sometimes constancy, 1. Corint, 15, 1. and 16, 13. but here it signifies the state and condition of a Christian, or of a member of a Christian Church, [ standing ] is the same with grafting, verse 19.

What signifies [faith?]

Either the profession of faith in the mouth, if we refer this unto such as be hypocrites (which are known to God only,) or the gift of true and lively faith in the heart, freely apprehending God's grace in Christ, if we refer it to true believers. The summary meaning is thus much, that our condition and estate, as we are Christians and members of God's Church, doth consist wholly and only by the mercies of God embraced by faith in Christ, either seemingly, as by counterfeit Christians, or truly and indeed, as by right Christians, which are so indeed as they be named.

What is the doctrine out of these first words?

That the state and very being of a Christian dependeth on faith. For as before Paul laid down [infidelity] to be the true and proper cause of the breaking off & destruction of the Jews, so now he signifieth faith to be the very cause of ingrafting the Gentiles into Christ. Faith is it then that makes us to be Christians and members of God's Church, Galat. 3, 26. We are made the 〈◊〉 of God by faith in Christ; and again, We are made righteous by faith. And herein is a main difference between faith and all other graces and works of the Spirit, as hope, love, repentance, &c. that those do not make us, but declare us to be the children of God, as it is said of love, that thereby we are known to be Christ's Disciples, John 13, 35. 1. John 3, 23. but by faith we are made and constituted members of Christ, and are planted into the tree of his Church, to become branches thereof. As good fruit causeth not a tree to be good, but is a witness of the goodness of the tree: So good works, and all other good gifts do testify us to be Christians, but faith only makes us to be such. For by faith we live, Gal. 2, 20. Rom. 1, 12. Whereas both our English Divines and others, do write that we are engrafted into Christ by baptism, it must be meant that it is a sacrament and a seal of that faith, which regenerateth and ingrafteth into Christ, Rom. 4. 11. for which purpose, read M. Fulke on Acts 22. 17. and Rom. 6; 4.

What reasons are there to prove this, that faith only makes us to be Christians?

First, we are Christians by that which quickens us to God; but it is faith alone by which we are quickened to Godward; for before faith be come, we were dead in sin, Ephe. 2, 1, 2, 3, 5, 8. Secondly, we are not the members of Christ, till we be united to him as to our head: but this union is wrought by faith, Ephe. 3, 17. Till we be adopted by grace, to be made the Sons of God, and have Christ's righteousness imputed to us, we are none of Christ's: but both our adoption and justification are done by faith, Roman. 3. 28. Galat. 3. 26. therefore it is by faith that we are the branches of the true Olive, and do please God.

What profit are Christians to make to themselves of this doctrine?

It confutes both the Papists who teach that the very act of Baptism makes us to become God's children, and so doth justify, regenerate, and sanctify us: as also the fantastical spirits, which taught that we are the sons God before we believe. Secondly, it warneth us of the miserable estate, that the Pagans, Turks, Jews, and all Infidels which be without the Church, do live in; as also all wicked men and hypocrites which are within the Church; who having no faith rightly to ingraft them into Christ and his body, therefore they partake not in the root nor fatness of the Olive, but wholly want Christ with his Spirit, grace, and salvation: in which regard they are much to be pitied of us, and God is earnestly to be prayed, that such among them as belong unto him, he would in graft them into his Son by faith. Thirdly, it exhorts all men that have not the blessing of a believing heart, above all things to labor for it, that they may be made one with Christ, and be blessed by believing, Gal. 3, 9. For albeit faith be a gift freely bestowed out of God's mercy to whom he will, yet God useth not to give it to the snorting Christian, but to such as labor and seek for it. Lastly, we are by this doctrine called from pride and arrogancy, unto humility of heart: for seeing we become Christians and God's children by faith, and faith comes not from our selves, but it is the gift of God; we ought not to boast as if it were not freely given us, Ephe. 2, 8. 1. Cor. 4, 7. If faith both do spring from and wholly rely upon mercy, then the faithful have no cause of glorying, but to rejoice rather in this, that they know God to be merciful, Jer. 9, 24. Further, seeing faith finds nothing in man to make him accepted to God, (but sin and death) and doth send men out of themselves to fetch righteousness and life from another: Therefore the faithful have great reason to walk humbly before God and mē, Rom. 3, 28. Rom. 4, 1, 2.

Proceede and tell us what is meant by [high minded?]

Some refer this to the wisdom of the mind, and expound it thus: Be not wise in yourselves, or be not wise in your own conceit; whereupon the Papists build their absurd implicit faith against Scripture and reason. But they do much better which refer it to the affections of the heart, expounding it thus: Be not haughty in heart, or be not proud in your thoughts. The word [fear] which signifies humble reverence of God, shows that thus we ought to take the word [high minded.]

What is our doctrine from hence?

That pride of heart or high mindedness ought to be far from such as be professed Christians. The reasons hereof be these: First, it is forbid̄ of God, & maketh us odious to God and men. Secondly, it takes God's glory from him, and gives it to men; and this is an abomination, to give his glory to any. Thirdly, it is an absurd thing to be proud of that which is none of ours; for we have nothing at all, no not a crumb of bread or a drop of water but of free gift. Mat. 6, 11. James 1, 17. If it be a senseless thing that a stage player should be proud of another's apparel which he borrowed, & must by and by put it off; how void of sense should we be to be proud of such things as come without us, nay for such things as God might condemn in us, and us for them? because we either abuse or corrupt God's gifts, and thereby have cause to be humbled in our best estate. Lastly pride is a very dangerous thing; for it pulled down God's judgments upon Angels, and upon Kings, (as Nebuchadnezzar and Herod, ) upon nations, (as the Romans and Jews,) upon Apostles, as Peter: therefore pride is by all means to be eschued and striven against, both by good meditation, and earnest prayer, to have it mortified by grace, if we will please God, and prosper now and forever.

Have we here any present need of this admonitiou?

Yea very much and greatly, because all manner of pride abounds among us, it was never more rise both outward and inward pride, and in all sorts and degrees: as our apparel, words, looks, gate, title, hunting after dignities, striving for precedency, our boasting in our knowledge, and disdaining of others; all this doth testify to our faces, that we are proud, and therefore have need to repent, least we do perish.

Tell us what is here meant by [fear?]

It is set as contrary to high mindedness, and signifies humble reverence of God, or reverence of God joined with humility; for as pride and presumption of heart stirred up by God's gifts, hath for companion carnal security, which is the greatest enemy to grace and faith: So humility arising from the sight of our great unworthiness and manifold infirmities, is ever coupled with a reverent awe of God's displeasure, which is a special conseruer of faith, or of a Christian in the estate of faith.

But how agreeth this precept of Paul (but fear) with that commandment of Moses, Exod, 20, 20. Fear not, and with that of Christ, Luke 12, 4. Also that of John, 1. John 4, 18. Charity casteth out fear?

The fear forbid in these places is either the immoderate fear of mighty men driving others to forsake true religion and their duty to God, or else a slavish fear of God's terrible justice and vengeance because of sin, driving men to perplexity of mind, and despair of God's mercies. Both these kinds of fear be evil in their own nature, howsoever the latter is oftentimes occasion of good to God's children, through the wisdom and mercy of their heavenly Father, making it a means to prepare their souls for grace; like as a needle or a bristle makes way for the thread to enter and to go through, and then the bristle is cast away: so is this seruill fear expelled where faith and charity towards God hath once found entrance.

What [fear] then is it which is here commanded?

An ingenuous, godly, and humble fear, breeding continual care not to offend God by any sin, as much and as far as frailty will suffer; and to deserve to loose his favor, and to be deprived of our faith, and other his graces bestowed on us. Such a fear as useth to be in good children towards their parents, whom they are very loath to displease for their love and kindness shown unto them: So this filial fear of God, causeth the faithful to avoid the offense of God, not so much for punishment, as because of his mercies and goodness, and for love of righteousness.

An example to illustrate these two sorts of fear, good and bad, may be this, in the Son of a Judge, and a malefactor, both at once standing in the Judges presence, sitting on the seat of justice, they both are afraid: the malefactor hating the Judge feareth him, because he hath a sword and power to punish him: the child out of a love of his Father, doeth reverence his presence, and dare not by any misbehavior provoke his Father to wrath. Of this latter fear, Paul speaketh here: and also all other texts which contain commendation of fear, are thus to be understood, as Exodus 20. 20. Deut. 6, 13. Psalm. 112, 1. Job 1, 1. Acts 10, 2, 35. Psal. 25, 14.

Whence ariseth this good and child like fear, whereby the breach of the law is more feared then the curse?

From a particular and due knowledge of our own natural weakness and proneness to fall into sin, Math. 26. 41. The flesh is weak. As young children through feeling their own weakness, and readiness to stumble, are afraid and become more careful to get them a stay, so it fareth with God's children. Secondly, from the malice and strength of Satan, who as a roaring Lion, goeth about seeking whom he may devour, 1. Peter 5, 8. Therefore we have great need to be sober and watchful; as many fear him too much, so we may do it too little. Thirdly, from the often and earnest consideration of God's presence, whose eye is ever over us. Also of his great power, being able to kill body and soul, and to cast them into hell, Luke 12, 5. and of his most terrible wrath and upright Justice, judging and chastening sinners, without respect of persons, 1 Pe. 1, 17. Lastly, from sense of God's sweet mercies in Christ, Psal. 130, 4.

What reasons are there to enforce this exhortation, and to persuade Christians to have GOD always in fear?

Very many and strong reasons: First, the commandment of God, very often enjoining us to fear him; as here, so in many other places. Secondly, the great praise which God himself giveth to this grace, as that it is the beginning of wisdom, Prov. 9, 10, and 1, 7. The well-spring of life, Prov. 14, 27. Our Treasure, The instruction of wisdom, Prov. 15, 33. See Prov. 14, 26. and 16, 6. and 9, 23. and 28, 14. Thirdly, the precious promises made to them which fear to sin against God, that they shall be blessed, that they shall be preserved. See Psal. 112, 1, 2. 3, &c. Also Psal. 128, 1, 2, 3, &c. Fourthly, such also are pleasing and accepted of God, Acts 10, 31. Fifthly, great profit comes by the fear of GOD, it constraineth to good, it restraineth from evil: example in Joseph, Gen. 39, 9. and the Midwiues, Exod. 1, 13. Also by means of this fear, Christians stand in the Faith, escape breaking off and destruction; whereas proud secure Christians lose that faith which they have, & their other graces, and at length the happiness: For from him which hath not, shall be taken away even that which he hath. Such as live awfully, & in lowly reverence of God, do maintain their faith, and preserve themselves unto celestial blessedness, as Paul here not obscurely telleth the Romans, that unless they did fear, they should be broken off (which indeed is come to pass) as all the world now perceiveth) as the Jews were for their proud contempt of Grace.

But seeing God's Children are bold as Lions, Prov. 28, 1. and blessed with confidence through Faith, Ephes. 3, 12. How is it that they do fear?

God's faithful children consist of a spiritual regenerate part, and of a carnal unregenerate part. In the inward regenerate part, there is good confidence, by reason of God's goodness in Christ apprehended by Faith, yet the flesh or unregenerate part, suggesteth continually doubtful or fearful thoughts and carnal infirmity, putting the godly in dread and trembling, which yet is subdued by the strength of Faith. For, as a little child which is set aloft on horseback behind or before his father, whē he looks towards the ground and remembereth his own weakness, is made afraid of falling; but yet he over cometh this fear, and is in good heart, when he thinks that his loving father hath him fast tied to him by a Towell, or holdeth him in his hands: Or as a man set on the top of an high Tower, whiles his mind runneth upon nothing but the height of the Tower, or what a deep way he may fall, and that his fall will be with certain danger of death, it is not possible but his mind being upon these things, must be smitten with horror. But when his eyes are turned towards the bars and battlements which firmly stayeth him, then he takes spirit to him, and puts away fear: even so likewise the 〈◊〉 Believes, when they consider with themselves how weak they are, being very prone to evil; and also do think upon the naughtiness of their bad works, and the imperfection of their best works, and the severity of God's Law, requiring their uttermost obedience threatening destruction to the least disobedience; finally, how irresistible the power, and horrible the wrath of God is against sin: these considerations being vehement, cannot but deject the mind, and cast it down with fear. But on the other side, when they cast their eyes upon the mercies and exceeding clemency of God, his most constant promises, and the infinite merits of Christ, communicated with them by faith; then their fear is either laid aside or lessened, & they are much comforted and wax bold in God.

But seeing a true Faith brings with it assurance, and an infallible persuasion of God's love; and it being once had, can never be lost again, in respect of God's power, and Christ's intercession, how is there any place for fear at all in the faithful? Or if believers must fear, then how is there any certainty in Faith, for there is nothing so contrary to Faith, as fear and doubting?

Fear, and perplexed doubting, comes from the weakness of faith; Faith in it own nature, being a most certain persuasion: but we are to note that this is not spoken to this or that true believer, for whom it is impossible that they should loose their faith wholly. For it is a gift whereof God repenteth not: also, God never tempteth his above their power: But this is spokē of whole congregations, wherein some do falsely persuade themselves to be true believers, and be not so indeed. Thirdly, howsoever that fear that engendereth perplexity of mind, and breedeth despair of God's goodness, cannot consist together with Faith, the one destroying the other; yet that fear which breeds a reverence of God, may well stand with the assurance of Faith, being a means ordained of God, both to continue and increase faith, because it moveth us to earnest constant Prayer, by the which faith is nourished and strengthened. Howsoever then, a believing person need not fear condemnation, yet he may & must fear transgression, Psal, 4, 4. He cannot fear falling away into perdition, but he ought to fear falling into sin: he must have the fear of humility to make him watchful, but not the fear which arises out of infidelity, which makes distrustful.

What profit is to be made of this instruction touching the fear of God?

It acquits us from the slander of the Papists, who accuse us that we do teach men that they may live securely, and need not fear God. Secondly, it conuicts them of error, which say we cannot be certain of forgiveness of sins, because we must fear; whereas fear being a fruit of sanctification & a mark of our adoption, Acts 10, 35. the more we do fear God and his word, the more we are sure to be blessed, which is everywhere promised to such as fear God. Lastly, it exhorts all Christians which lack this fear, to seek it, and those which have it to be thankful for it, and grow up in it. For blessed is he which feareth continually: therefore if ye call God Father, pass the time of your dwelling in fear.

Come now to the 21. verse, and tell us what is meant by the [natural branches?]

The Jews God's own people, who because they were borne of an holy root & believing parents, (who by a free covenant were of God separated from other people) are therefore called natural branches, though they were conceived in sin as all others are, and by nature had no more holiness then others. And whereas it is said of God that he spared not them, the meaning is, that he punished them and brake them, as it is expounded, verse 17, 19. see also Rom. 8, 32. Less is spoken thē is meant, which is usual in the Scripture, see 1. Cor. 15, 58. Heb. 6. 10.

What is the lesson to be learned from hence?

The impartial severity of God against the obstinate unbelievers, which are contemners of his word; in that his ancient people which had stood so many years under his covenant, and were so long before us in possession of religion, and had so many great promises and favors done them; yet when they despised and abused God's goodness so far, as publicly to deny and reject his Son, they must be no longer borne with, at any hand. How then, may we which are branches by grafting in, descended of infidels and heathenish parents, and but adopted children, look to escape God's fierce wrath if we contemn his word? when the very natural branches and such as come of the holy Patriarchs were disinherited and cast out, but not before God had chastened them with rods and sometimes sent them into captivity. This may therefore serve as a pattern for parents, how to proceed to disinheriting their children: and for superiors how to deal with inferiors, with much patience and long suffering, waiting long, being ready to receive with their Father in the Gospel, lost and returning children; and resolved not to shake off and use extemity, till there be no remedy, and that all hope be gone.

SHew us what these words import and mean?

The Apostle goeth forward in his exhortation of the Gentiles to Christian humility; and drawing towards the conclusion of it, heapeth up many reasons in a small room, which he would have all believers ever to have before their eyes; this one verse containeth four motives unto modesty and lowliness of mind. First, from the example of God's severity in cutting off the Jews. Secondly, from the efficient cause of the vocation of the Gen tile, (to wit) God's bounty or goodness. Thirdly, from the condition upon which they hold this bounty, namely, if they continue in this estate wherein his goodness hath set them. Fourthly, from a commination of destruction, if through pride and security they forsake the Gospel and loose their faith; which is spoken to the whole nation, not to any singular person, which cannot be cut off, yet this caution is profitable.

Now to the interpretation, and tell us what doeth [bounty and severity] signify?

Bounty signifies the clemency of God, and his great readiness to do good unto, and to pleasure men. Seuerity signifies that extreme rigor in God, whereby he dealeth with his enemies precisely and exactly according to their descruings, or the cutting off of his enemies according to extremity of justice.

What may be meant by [behold?]

It is as much as to muse upon and diligently to consider in our minds, till they be so plain and clear to us, as things which we do see with our eyes.

What doctrine are we to learn from these words thus declared?

That goodness and justice, mercy and severity, are both to be sound in one God, see Exod. 20, 5, 6. and 34 6, 7. Rom. 2 4 5.

But are not mercy and seuexity contrary qualities, how then can they fall into the nature of God? Is God contrary to himself?

These qualities agree together, and are not repugnant in God, but are contrary only in their effects upon men. One and the self same God is merciful and severe in respect of diverse persons upon whom he worketh, but is not contrary to himself, no more then a good Governor is contrary to himself, when he severely punisheth evil doers, and praiseth such as do well. Also one and the 〈◊〉 same sun softeneth the wax, but hardeneth the clay, yet hath in it no repugnant qualities, though it bring forth contrary effects, according to the nature of the subject, or matter on which it worketh.

What use are we to make of this doctrine?

First, it confutes those ancient heretics the Manichees, which feigned two God's, the one good and the author of blessings; the other severe, and the author of punishment; whereas Paul calleth one self same God both good and rigorous. Secondly, it warns all which have any authority public or private, to bear this image of God in their government, neither to be altogether remiss or wholly rigorous, but to mixe kindness with extremity, according to the condition of persons and crimes.

What is the next Doctrine?

Out of the word (behold) we learn that Christians are bound to bend their minds to think and meditate upon, both the goodness and wrath of God. For God doth here enjoin it as a duty [ Behold. ] A gain, Moses in Deut. 32. and David in Psal. 78, 11, 12, &c. rebuke the Jews, because they let God's goodness slip out of mind. So doth Ezra in Neh. 9, 35. and in Hag. 1, 5. the people are charged to set their hearts upon God's severity, and elsewhere often. Moreover, the consideration of God's goodness and rigor, is many ways beneficial to Christians, which are carefully and religiously occupied thereia. For this consideration will provoke & stir us up to faith, to put our trust in God, whom by good and long experience, we have found most good and faithful in his promises, Psal. 4, 1. 2 Tim. 4, 17, 18. Secondly, to praise God & to be thankful for his gracious favor, which is a thing of God much set by. For he loveth thankfulness and praise, Heb. 13, 15 16. Thirdly, to love him again, who hath done us good, and to labor to render much obedience unto him, of whom we receive much, Psal. 116, 1, 2. Fourthly, to walk in reverence and awe of offending him, because of his mercies, Psal, 130, 4. Lastly, to be humble, seeing we are beholden to his bounty for all, receiving of his goodness whatsoever good we have.

What commodity cometh to us, by thinking on the severity of God?

It may make us to pity others which are fallen into misery. Secondly, to be watchful, and to take good heed to our selves, striving continually against carnal presumption, and worldly security; yea and to leave every sin which kindleth God's anger, and draweth down his severe judgments, and to hold us in a constant course of well-doing, that we may escape his sharp rods.

Let us proceed to look a little further into his severity first, and afterward into his 〈◊〉 towards them which felt severity: tell us who be they which be meant by fallen?

The Jews which for their unbelief were cut off from the Church and Kingdom of Christ, as Verse 20. This severity towards them, appeareth two ways: First, in the good which they lost, whereof read Rom. 3, 2. and 9, 4, 5. they lost the covenant and all the benefits thereof, even temporal and eternal happiness. Secondly, it appeared in the extreme evils under which they now so long (that is, a thousand six hundred years) have lien. These evils are bodily, as banishment from their own Land also infamy and reproach intolerable; and spiritual. As the Israelites being in 〈◊〉 do complain in the Lamentations of Jeremiah, Chap. 1, 12. That there was no sorrow to their sorrow; so may I say, that there was no severity like to this severity, so long to forsake a people, that so long time had been his people, and so much blessed by him, and renowned before the world, to be made now a by-word, a Prouerb, a gazing and looking stock to all the world, so as the name of the Jews, which was once a most glorious name 〈◊〉 . 2, 17. is now grown to be most odious. Let all men behold and consider this severity with astonishment and fear.

What Doctrine are we to learn from this part of our Text?

That God never 〈◊〉 and showeth forth his extreme rigor, but upon desperate enemies, which by obstinacy in their unbelief and sin, make themselves worthy of it. God indeed was very severe, but towards whom? Even towards such as fell by infidelity, and had long despised his corrections and goodness, & at last openly defied and murdered his only Son, which came to work their redemption. Generally thorough the whole Scripture, where the severity of God is menaced, or any effect of it is mentioned, there is withal the cause set down (to wit,) the rebellion of ungodly sinners. See Psal. 1, 1. and 2, 12. and Psal. 11. and 37. Also Exod. 20, 5, 6. and Ier. 5, 9. and 7, 14. 15. And in very many other places God's vengeance is limited and restrained unto the impulsive and meritorious cause, even man's iniquity, to teach us, that God strikes not blindly at all adventure (as Poets fain of fortune) but with justice, wisdom, and great patience.

What profit should Christians make by the meditation of this Doctrine?

First, it must serve to reprove such as are too severe, or cruel rather, grievously punishing without any desert at all, as Jezebel who slew innocent Naboath, Hered who beheaded John the Baptist, the Jews who killed Christ, the Apostles, and Stephen, &c. the Papists who burned the godly for concession of their faith, and constancy in it. Secondly such as punish for a fault, but are more severe then the fault merits, using utmost rigor, where as pain would be inflicted with moderation: many Parents, Masters, and Rulers are overseen in stretching the smart beyond the harm. Thirdly, them who do 〈◊〉 great offenders whom they ought to condemn: they which thus proceed, are unlike the most 〈◊〉 God, who as he 〈◊〉 not destroy the good with the bad, so he will not let the transgressors go free, nor hold them innocent, Exod. 34, 7. Let all such repent and fly to Christ for pardon. Secondly, it serves to exhort all rulers, as they desire to tread in the steps of God (the just Judge of the world) so they 〈◊〉 earnestly to it, to draw out the sword against such as do ill, Rom. 13, 2, 3. remembering Eli his lenity, and what end it had, yet so as they never proceed to extreme & last punishments, (such as be excommunication in the Church, death in the Common-wealth, disinheriting in a family) but as Surgeons do proceed to cut off a member (as an arm or leg, when there is no other remedy, and all other means be unavailable, so these capital and grievous pains would not be inflicted and laid on men, but when the great good of the weal public, and incurable naugh tinesse of the delinquents do require it. This is to be just as God is just for quality; for no creature can be so for equality, an endeavor to come as near him as we may, is all we are to do. Lastly, an admonition we have, as we would not drink of the dregs of his wrath, and feel his bitter severity, to be very careful not to drink in sin with greediness, going on in evil with contempt of God and his word.

HOw doth Paul proceed?

Now he addeth a new argument, to beat down the pride of the believing Romans, and to teach them humility. It is taken from the hope of the Jews reparation, whose restoring to Christ (howe desperate and forlorn their case may seem to be,) he proveth to be possible in verse 23. also to be probable and very likely, verse 24.

Upon what condition is it possible, and by what reason is it confirmed to be so?

By a reason taken from the power of God, who by his almightines is able to engraft them into the Church on this condition, that they did not remain in their unbelief. As the Gentiles if they fall from the faith may be cut off, so the Jews might be planted in, and recover their dignity of being God's people, if they did not still continue unbelievers and contemners of the grace of Christ. Where of it doth not follow, that to do so is in their own liberty, but it must come from God, who worketh both the will and deed.

What are we to learn from these condition all words, [if they abide not in unbelief?]

First, the sin of unbelief (in the obstinate refusing of Christ and his grace offered so kindly and freely,) was the true cause why the Jews were cast out from being God's people; which shows what an horrible sin unbelief is, of which a certain Divine hath truly written, that it is the grand-witch which worketh all evil and mischief both to the body and soul of men in this life, and in the world to come. For it shutteth the hands of God's bounty, that he cannot give good things; as it is written in the Gospel, that Christ could not do any great work because of their unbelief, Math, 13, 58, also it openeth the hand of his justice, and draweth down even eternal vengeance as well as temporal; as it is said afore, verse 20, Because of unbelief they are broken off, and Reuela. 21, 8. which must cause men to hate this sin, as they abhor a Witch or a Serpent, and to strive against the same as against death hell, and destruction. Secondly, we learn that though the Jews being very grievous offenders, as also very sore and very long plagued; yet their conversion is not to be despaired of; so they return, repent, and believe, they may be saved, though through unbelief they crucified the Lord of life. And withal we are taught generally, that we ought not to cast away hope, either of our own or of the salvation of other, (howsoever great transgressors, and of a great time and standing in sin,) so we do not abide still in our iniquity. The reasons hereof be, first, because God's mercies, and Christ's merits, do far exceed men's trespasses, for they be absolutely infinite, so be not our sins. Secondly, God hath promised grace and salvation to such as return to him, without exception, either of the kind of sin, or of the number, or of the time, but at what time soever, as the Prophet Eze. speaketh chap. 18. also, O house of Israel return and thou shalt live Eze. 18, 20. Repent that your sins may be done away, Acts 3, 19. Lastly, if the Jews were the greatest offenders that ever were, (for they killed that just one, & desired a murderer to be given them,) are not left without hope, so they return: what good hope may other conceive whose sins are not comparable to the Jews, if they will repent of that is past, and hencefore live godlily?

What use is to be made of this knowledge?

It confutes the Novatians and other like heritikes, who denied repentance unto such as after baptism did fall into any 〈◊〉 crime, though it were of fear or other infirmities. Secondly, it serveth to teach and instruct us touching the largeness of God's kindness and love, that it is exceeding rich and deep, even as a bottomeless sea, being indeed without either bottom or banks. And thirdly, it giveth comfort against final despair, to such as are out of heart with conceit and horror of their sins, because they may be many and manifold, being also most ugly; or for that they have long lived in them: whereas these Jews after abiding in their infidelity now a thousand years and a half, yet are raised up to a comfortable hope. Lastly, here is an admonition to such as have either committed 〈◊〉 great notorious sin, and do live in ignorance, 〈◊〉 , security, hypocrisy, profaneness, worldliness, &c. that they make haste to repent and to get out of their sin, (as a man would with speed leap out of a quagmire, or out of a deep dungeon, or hot furnace) for it is not the fil thinesse of their sin that shall be able to condemn them, so they do not abide in it. Sin damneth a man when it is abiden in and lived in without remorse or hatred against it, or eschuing occasions, and purpose of amendment: but such as turn unto the Lord with all their heart, shall not die in their sins: the mouth of the Lord hath said it.

But it seemeth impossible that ever the unbelieving Jews should be grafted in and restored to Christ, & his Church: for how can they leave their infidelity, no more then an Ethiopian can change his skin, or a Leopard his spots? or how can they give to themselves faith, no more then an evil tree can again make it self good, or a bough broken off, graft it self into the tree, no more can unbelievers convert themselves & become faithful ones?

It is true, yet that which is impossible both to our selves and others, it is possible with God. God that by his own power could make the world of nothing by his word, which could divide the sea and make it stand by his power as a wall, and stay the course of the Sun, and open the earth, and ouerwhelmne the world with water, and cause the deaf to hear, the lame to go, the blind to see, the dumb to speak, the dead to live; which could cast out Devils and dispossess unclean spirits by his commandment; why should not he be mighty enough to make an unbelieving Jew to become a believing Christian? did he not make Paul of a bloody persecutor and a raging wolf, to become a sheep, yea a a shepherd and teacher of the flock? and why then can he not change a blind obstinate Jew, being an enemy to Christ, into a faithful member of Christ? for God is able to graft them.

Yea, but there be many 〈◊〉 which might be done of God in respect of his absolute power, and never were done nor shall be done. God could of stones raise up children unto Abraham, and have sent leg ons of Angels to his Son to deliver him from the hands of the Jews yet did neither the one nor the other. Do we not find fault with the Papists for reasoning a posse 〈◊〉 in the matter of the Sacrament, because there be sundry things which God never will do, nor doeth though he could do them?

It is true indeed: from the power of God severed from his will, we cannot firmly reason; for so we might conclude that there be many worlds, that the world should last always, that men should not die, that a man hath two souls, &c. because God can do such things. Therefore it is foolish in the Papists to infer that Christ his natural body is locally present in the Sacrament, because God is able to do i:, unless they could prove that it were his will to have it so. We doubt not of God's power if once we see any sure evidence of his will out of his word. It followeth by good consequence, God is willing to do this or that, therefore he can do it, & it shall be done indeed. We have thē to consider God's almightines, not simply in it self as it is infinite & unlimited, but as it is limited & boūded by his word & will. The Apostle then reasoneth well, that seeing God by his power could convert the Jews to the faith of Christ, therefore it should be so, because Paul was assured by the prophesies of the word (see verse 26, 27.) and by good sound reason, that it was the will of God to have it so, verse 24.

What is then our lesson from hence?

That in those things that God willeth & promiseth, we must strengthen our faith by the meditation of God's power and might, after the example of Abraham, Rom. 4. 21 also of Paul, 2. Tim. 1, 12. 1. Peter 1, 5. John 10, 29, 30. God's power is the main prop of his children's faith. Secondly, seeing the conversion of the Jews is attributed to the power of God, hence we learn that to repent lieth not in our hands. Therefore they do err which ascribe it to the power of their own will, in whole or in part: also such as be converted, owe all praise unto God for such a wonderful work: and such as be not, to their own endeavor must join prayer earnest and constant, and wait upon God in reverent and diligent use of all good means.

But how may it appear to be a likely matter that God is willing the Jews should be restored to Christianity?

Thus; God did graft the Gentiles being wild Olives, into the true Olive; therefore it is more then likely, that he will plant in again the Jews, being natural branches: (the Jews being so called, because they came and were born of parents to whom the promises did belong, and so were not the Gentiles.) Now in reason it is an harder matter to graft in a wild branch, then that which was once a true branch, because that is beside & against nature: but this is agreeable unto the order of nature, therefore more easy. Also there is more agreement between a graft or science which was broken off, and his own stock, then between a strange branch and the tree. Lastly, if we regard God's counsel, there was nothing in the wild Olive amiable, which might induce God to graft it in, or to take such pains, and be at such cost (as I may speak) as to take boughs from the wild Olive, to knit them to the true Olive, that is, the holy Church of Christ. If then he did this, why may we not judge that he is willing to replant the Jews into their own olive? Let all Christians then heartily pray to God that he will hasten this happy work, and take heed lest by their dissolute and wicked lives, they be an hindrance unto it; woe to us if we be so.

HOw doth this Text agree with the former?

It hath the same drift, namely to keep the believing Gentiles, from despising the unbelieving Jews; touching whom, Paul having already taught that their conversion to the faith of the Gospel is both possible and easy, such as may be & also easy enough: now he telleth us, that their grafting in, and joining to the Christian Church, is not only credible and probable, but that indeed it certainly shall be (it being a thing which God will have to be, and none can resist his will, for it is unchangeable and omnipotent: and this he doth prove by sundry reasons, as first by an Apostolical oracle, or by his own testimony, or rather by the testimony of God manifested to him, which is gravely set down in verse 25. Secondly, by a prophetical authority, or by two Scriptures cited out of the Prophet Isaiah, verse 26, 27. Thirdly, from the dignity of the Jews, being borne God's dear and chosen people, ver 28. also from the nature and condition of God's gifts and calling, verse 29. Lastly, from comparison of Jews and Gentiles, & from the common end of their miseries, wherein through sin both were plunged, that God might have occasion of showing mercy to the elect of both people, verses 30, 31, 32. &c.

What is the sum of the first reason, in verse 25?

This: Paul an Apostle of Jesus Christ (by the inspiration of the Holy Ghost, being himself first taught, that the Jews should in great number turn to Christ before the end of the world,) doeth affirm and propound it to be known of the Church; therefore certainly and without all fail it must be so. For whatsoever the Apostle wrote or spake to the Churches, by the directiō of the Spirit, is the word of God, 1. Thes. 3, 13. and one title thereof shall not fall to the ground, or be unfulfilled.

Why doth he call them brethren?

That by declaring his love he might draw them to attention: for the same purpose he calleth and commendeth this truth for a (mystery,) now men do willingly hear and mark secrets or hidden matters. Of which mystery the Apostle setteth down the ende or use (least they be also wise in themselves,) see Pro. 3, 7. Rom. 12. 3. In which places (wise) is used in the worst part for proud or arrogant; for arogancy is an effect arising from a great opinion of a man's own wisdom and gifts, as if they were gotten by themselves, and their own strength.

Rehearse the parts and members of this mystery?

First, that blindness is happened to Israel in part only. Secondly, that it shall last till the fullness of the Gentiles come in. Thirdly, that at length all Israel shall be saved.

What are we to learn by this, that Paul would have them to know this truth, touching the revocation of the Jews?

The duty of God's Ministers, not only to teach the people that they may know still more and more, but to do it with affection and desire to free them from ignorance, and still to make them wiser. To this end, God giveth them knowledge to show others the way. Secondly, the duty of Christians, to be careful still to learn and know more, adding knowledge unto knowledge, as men heap riches and goods together, Colos. 3, 16. 2. Peter 1, 5, 6, 7. As Plants grow to be trees, Lambes to be Ewes, and Infants to be men: so Christians, of Babes in knowledge, must increase still more and more to perfection.

What doth this word [Mystery] signify?

It cometh of a word, which signifieth to shut or close the mouth or eyes; and so it signifieth a thing kept secret, or not commonly known, or which cannot be known, or which exceeds human reason, & is contrary to human hope.

How many things do you find in Scripture to be called Mysteries?

First, the union of two Natures in Christ, his human and divine nature united in one person, 1 Tim. 3, 16. Secondly, the conjunction between Christ the head, and Christians the members, Ephes. 5, 31, 32. These two are wonderful great secrets, for reason cannot comprehend them, either how the divine Nature of Christ being immortal and infinite, and the human nature of Christ being finite and mortal, should be joined together to make but one person, without any mixtion of substances, or how Christ and the faithful should be so knit together, as to be truly one body, flesh of flesh, bone of bone; there being so much distance between them, as between heaven and earth, and yet we believe both these secrets, because the words teacheth us so. Thirdly, the Gospel is called a mystery, because in whole it is hid from the natural man, and in part it is hid from the regenerate mā, 1 Cor. 2, 7. Fourthly, the vocation of the Gentiles. Ro. 16, 25. & the resurrection from the dead; howe they which live at Christ's coming shall die, 1 Cor. 15, 51. are called secrets, because they cannot be known until the events declare them. In the same sense, and to the same purpose is the restitution of the Jews in this place called a secret, because howsoever the word hath now revealed it, yet till then it was secret. Also in what manner they shall be restored, in what time, in what numbers, these things are hid, till by the event they be learned.

What profit are we to make of this, that the calling of the Jews is called a Mystery?

First, to teach us, that therein nothing shall fall out by chance, but all things shall be ordered by God's providence. Secondly, to stir up Christians to thankfulness towards God, in that he will manifest to them the very secrets of his heart, as Kings open their secrets to few, such as be beloved and trusted. Thirdly, to reprove curiosity and keep men from searching the reasons of God's counsel and doings, contenting our selves with so much as God will have us to know, not desiring to learn, when God will not teach. Lastly, to bridle the arrogancy of the Gentiles, least they should insult over the Jews rejected, rejoicing imoderately in their own election, and in the Jews rejection. A better remedy of this pride there cannot be, then to know and consider this secret, that even the Jews shall again in mercy be visited and converted to God, & therefore are at no hand to be despised, but pitied rather, and prayed for.

What is the first member of this mystery?

That blindness hath happened unto Israel in part.

What is meant by Israel?

Israel is put for those which come of Israel or Jacob, that is, the Israelites or Jews. Here is meant not spiritual, but natural or literal Israel; not the Church collected out of Jews and Gentiles, but only Jews for whose peculiar consolation, this was written by Paul.

What is meant by blindness?

Their hardness of heart, or their hearts hardened, obstinately refusing, yea and resisting Christ & his grace out of deep ignorance and unbelief; which is as a veil to hinder, that they cannot see into the doctrine of the Gospel: this is called unbelief, verse 20, 30, 32. This happened unto them by the just judgments of God, inflicting it as a punishment for their former sins, as was before written, Verses 8, 9, 10.

What meaneth this [in part?]

It doth signify, either that obstinacy in their unbelief was not total of all Jews, but particular, there being ever and everywhere, now and then, some of the nation that believed in Christ; or else that it should not be perpetual, but for a time only, at length to have an end. And this latter seemeth better to agree with the word [Mystery,] for it was no secret, that some Jews were faithful, and received the Gospel, Paul before had taught that by his own example, Verse 1. and by the prophesy of Elias, as verse 4, 5. and had said that the Jews were diminished only, not abolished, verse 12. that is, a few of them only were elect and believers. But that of their general and great blindness there should be once a term, end, and conclusion: this was not until now that Paul shown it to be a secret, having himself first learned it of God.

We have seen that the Jews shall be called in at length, declare now unto us at what time they shall be called, & how long it will be before it be?

Even until the fullness of the Gentiles shall become in.

Tell us the meaning of these words?

[Comming in] signifies the Gentiles free access or entrance into the house of the living God, which is the Church of Christ; and by (fullness) is signified the whole body of the Gentiles, or an appointed multitude of nations, which are here called fullness; (as before verse 12. the Jews are called abundance) because the number of believers among the Gentiles should arise to a great company, so that publicly among the Gentiles there should be gathered a great company unto Christ, there being no nation or habitable country past by, which should not embrace the Gospel, at least for a time, according to that prophesy in Psal. 19, 4. and that of our Savior, Mark 15, 16. and that testimony of Paul Col. 1, 6. and that Oracle of Christ, Mat. 24, 17.

But shall there be any time wherein the Gentiles shall be so universally called, so as everyone shall be saved?

Not so, for then the Church of God should want enemies, and the prophesies of Antichrist should be untrue: but hereby their abundant access to the Church in greater heaps then ever since the Apostles time, is noted; which when it comes to pass, then the blindness of the Jews shall cease, that they may believe and be all taken unto Christ: as both Ambrose, and the Greek Scolia do declare upon this place, and as the Apostle saith plain in the next words, that all Israel may be saved, which is a third part of this mystery.

What is here meant by [Israel?]

Not spiritual Israel, the whole people of God, consisting of Jews and Gentiles, as the word is used, Ps. 124. 1. and Gal. 6, 16. for then were it no mystery, (for it is well known that the Church shall ever consist of both these people's,) neither were it any consolation to the Jews; which Paul here intendeth to give thē from the hope of their future and full conversion, but according to the letter it signifieth the nation of the Jews as in the former verse.

What is meant by [all Israel?]

Not every particular amongst them, but a great determinate number, namely the better and greater part of them, as 1. Tim. 3, 2. John 6, 45. It is usual in Scripture by this particle [all] to signify sometime the better, and sometime the greater sort.

What is the doctrine from hence?

That towards the end of the world, the nation of the Jews shall be converted unto Christ, that they may believe in Christ, be justified by faith, and be saved. This appeareth first by the testimony which Paul cites in the two next verses, which plainly fore-tell it. Secondly, by Revel. 7, 4, 5. &c. Which prophesy is literally to be understood of the Jewish conversion after Chrysostom's mind, because they are distinguished from the other nations, mentioned verse 9. And this prophesy is of things not already done, but to be fulfilled afterward, as ye find it written, Chap. 4. verse 1. Thirdly, hereunto we may join that other prophesy in Re. 21. which would be expounded of that most pure Church that towards the end shall be gathered of Jews & Gentiles, joined in a most sincere profession of doctrine, and excelling in such piety and virtue, as if the world were to be created anew: and not of the celestial blessedness of the Saints, in the world to come, as may appear by these reasons drawn from the circumstances of the text. First, he speaks of Jerusalem, (not glorified in heaven) but coming down from God, and by his graee mightily purified in earth. Secondly, she is likened not to a wife whose marriage is already accomplished, as it must be in heaven, but to a Bride preparing and addressing her self to meet her husband, as it useth to be in earth. Thirdly, tabernacles belong not to blessed Saints, which have ended their warfare, but to Pilgrims, which as strangers, are to abide a certain time the combat with such lusts as fight against the soul. These reasons are taken from verse 2. and 3, now the verses 6, 7. and 24. afford us more demonstrations, for in verse 6. there is a promise to the members of this new Jerusalem, which are athirst. Now the Jews indeed being converted shall have a very fervent desire after the sweetness of Christ, in whom they shall believe: but in heaven where all fullness and rest shall be enjoyed. How can there be any thirsting or yet any fighting, where all shall be crowned with victory and triumph? And how shall Kings bring their riches unto heaven: as verse 24. These with sundry other the like arguments out of the text, do sufficiently convince (in my opinion) that this Chapter is not to be construed of the glorious condition of the godly in heaven, but of a Church which for doctrine and manners shall be illustrious in earth; not infected with such errors and corruptions in life, as was under Antichrists reign, nor somolested with persecutions & torments which caused sorrow, and cryings, and tears, and death, as in verse 4. of which there shall be a cessation in the days of this renewed Church, being blessed with great purity and happy peace. The consideration and belief of this doctrine should move all Christians to help forward this glorious work, especially by earnest prayer to God for it, and speedy repentance for those their sins, which hitherto have been bars and obstacles to hinder it. For as the execrable and most palpable idolatry of the superstitious Romanists, crouching and bowing most basely before the works of their own hands, adoring dead stocks, Images, bread in the Sacrament, have caused the Jews to abhor our religion and faith; the rather for that the Papists being nearest to them, and the greater number, they measuring the whole by that large part, think us all to be as great idol seruers as they be: So the most lewd and loose manners of Protestants abounding in schisms, factions, herisies in religion, being miserably rent one from another in matter of faith, and in matter of fact, being full of murders, thefts, rapines, rapes, adulteries, perjuries, usuries, oppressions, inhumanity, tyrrannies towards them, and among themselves; prove great stumbling blocks to keep thē back. For which scandals very many have an heavy account to make.

WHat doth Paul perform in these words?

After his own testimony or prophesy touching the vocation of the fullness of the Jews towards the end of the world; he now proveth it by a double testimony of the Prophet Isaiah; whence ariseth a second argument, to confirm that secret of the Jews conversion, even by Prophetical authority, which is a most sure word that cannot fail nor deceive. The Prophets have fore-told the Jews conuerfion, before the restoring of all things, therefore certainly it must be so.

Here are two knots to be loosed, first show us how Paul calleth that a secret, verse 25, which beer in these verses he saith was written before by the Prophet? if it were written and revealed then it is no secret.

Doctrines of the word are secrets to some when they are not to others which know them; also they be secrets in part, when in the whole they be not secrets. So it fareth with this particular doctrine, touching the future and full restauration of the unbelieving Jews: though it was written in the Scripture of the Prophets, yet it remained as to others, so to Paul himself a secrete and hidden thing, till it was taught him, yea and after he had learned it yet still to others which knew it not, it did abide a mystery, yea & to himself in some sort, as in what manner, at what particular time, and by what means this vocation should be fulfilled. Thus what is not absolutely a secret, may yet be called a mystery in some respects.

But was it not sufficient for the credit of this mystery, that Paul had affirmed it from the inspiration of the Holy Ghost? what needeth he to bring Scripture to confirm it, his own assertion being an Apostle was abundantly enough?

It is true, Paul his own assertion might have sufficiently authorised this doctrine, but for two or three especial reasons, he doeth now (as aften heretofore) appeal unto Scriptures, repeating his wonted words (as it is written.) His reasons be these; First, to manifest and make good that which in his defense before King Agrippa he had spoken, that he did witness no other things then those which the Prophets did say should come, Acts 26, 22. Secondly, to prevent and put by the offense of the Jews, that they might not be scandalized and grieved with the doctrine of the Gospel, wherein they should apparently behold a great and full agreement between it and the Gospel. Thirdly, to commend the use of the Scriptures, that it alone is a perfect rule of faith and manners & all-sufficient alone to demonstrate and prove all doctrines touching salvation; so as we need not for this purpose authority human, or traditions of the Church and unwritten word.

What are we then to learn from this constant customs of Paul, still provoking to the authority of the Old Testament, for proof of points and articles of religion?

First, the great proportion and harmony or consent which is between the Prophetical and Apostolical writings. Nothing in the New Testament is taught to be believed unto salvation, which is not fore-told and foreshowed in the old; nothing promised in the old, which hath not the acomplishment in the new, so as the books of Evangelists and Apostles, be as it were commentaries of the Prophets, as the Prophets be interpreters of Moses. The New Testament is the illustration of the old, as the old is the shadowing of the new: both be but one word, and one Scripture, as there is but one faith, one Church; whatsoever, fanatical and fantastical men, as Marcionites, Manichees and others do dream. Secondly, we learn that neither preachers publicly, for doctrine & matter of faith do teach ought which they cannot avouch and make good by authority of Scripture; nor the people embrace as truth of God unto their salvation, ought, which cannot be shown them to be contained in the written word, either for words expressly, or for matter and meaning. If any thing in the matter of Faith and salvation be said or alleged without authority of Scripture, it may be rejected with the same facility as it was alleged, saith an ancient Father. Whatsoever is necessary, is manifest (saith Augustine. ) Again, If I read it not in the Canonical Scripture, I will not believe it.

From what Chapters of Isaiah, are these two authorities drawn and fetched, and how are they fitted unto Paul his purpose?

Here be two Oracles of Isaiah the Prophet contracted into one, as was done before in verse 8. The former Text or sentence, taken out of the Prophet Isaiah, ch. 59. v. 20, there is a little alteration in the words, for in Isaiah it is, [ The deliverer shall come to Zion: ] in Paul (following the translation of the Septuagint ) it is, [ Shall come out of Zion. ] This difference may thus be reconciled, either 〈◊〉 is by the Notaries and Coppiers fault, crept into the Text for heneca, as the Septuagint rendered it [ For Syons sake, ] or if we read [ out of Zion, ] then it hath relation unto the progress of the Gospel, as if Paul (doing the office of an Interpreter) should say, that out of Zion (that is, the Church of God, signified by Zion, where the Tribes assembled to worship) should come the Gospel, which should convert the Jews to Christ: whereas Isaiah respecting the very time and instant of the first coming of the Messias, said ( Unto Zion. )

There is another alteration in the words, though no change in the sense; for whereas Isaiah saith (unto them which turn from iniquity) which implieth repentance, Paul rising higher, nameth the very cause of their repentance, namely remission of sins by faith in Christ. For none can turn away from sin by repentance, exGod turn sin from them by free remission: Or else, with Master Junius we may say, that for his coming (whereof Isaiah makes mention) Paul setteth down a beneficial consequent of his coming, which is remission of sins.

The second authority is fetched, the one part of it, [ This shall be my couenaut ] out of Isaiah 59, 21. and the other part out of Isaiah, Chap. 27. verse 9. This is all the fruit, the taking away of sin. Some think it an allusion to the words of the covenant, Ier. 31, 34. The Apostle applieth this place to his purpose after this sort. Seeing God meaneth by free covenant to be reconciled to the Jews, (forgiving them their sins) and hath foretold it by his Prophet, therefore there is no doubt of it, but it should be: in which regard, the Gentiles have no cause proudly to despise and insult over the Jews, but in fear and humility to preserve themselves in the estate of grace. If we will hear the application of these Scriptures more at large, thus it is: What God hath promised by covenant, the same must be fulfilled, because God is faithful, and cannot lie or deny himself, 1 Tim. 1, 2. Shall he promise, and not do? But by promise he covenanted to give a deliverance, not temporal from Babylonish captivity, but spiritual unto remission of sins, and eternal life: which covenant, he hath made not with Gentiles only, but with Jews; not with one or with a few, but with the whole people signified by [ Jacob ] opposed against [ In part ] verse 25. This Covenant of sending Christ, who is the deliverer here spoken of, to convert the whole Nation of the Jews, and to save them by forgiveness of sin, is not yet accomplished. Therefore in time to come, even before the Conclusion of the world, it must be fulfilled: for one title or jot of God's word, may not fall to the ground. This is like the prophesies of Math. 1, 21. Mich. 4, 7. Luke 1, 33. which are not yet done, therefore must be. For the Jews being the chief part of the people, are but in small number yet called to the kingdom of Christ.

What is now the general Doctrine of these two Verses? What is taught out of them?

That there shall be a general calling of the Jews to the faith of the Gospel, before the second coming of Christ, as the Prophets have fore-told it. It is not meant that everyone shall be saved, so as there shall not be any one believer in the whole nation, but as the fullness of the Gentiles are said to come into the Church because the most and greatest number shall embrace Christ; so all Israel must be saved, and whole Jacob shall have sin forgiven them, because this shall be done to the chiefest part, whereof the whole useth to take denomination.

For further proof hereof, see the 21. Chapter of the Revelation, which is a prophesy of this last and great vocation of the Jews, as hath been proved before. Unto which we may join Ezekiel's vision, touching the restoring (by certain degrees) unto life, strength, beauty, and proportion, the dry bones which he saw scattered in the field; which howsoever some by allusion do apply to the resurrectiō of the dead at the general judgment, yet it is plain by the text to be meant of Israelites being (in respect of spiritual life and grace, like dry bones and dead bodies,) unable throrough unbelief to stir toward God, but through the great and rich goodness of God to be raised again by the Gospel, and made alive to God through Christ, not all at once, but by some degrees, whereof their coming out of their desperate captivity of Babylon might be a type and figure. For it is God's manner in types of temporal deliverances, to teach spiritual and heavenly things, concerning eternal redemption by Christ. Beside these things the counsel of the most wise and almighty God in the wonderful preservation of the Jews, ought diligently to be considered & weighed of the godly: whereas sundry very ancient people and famous, as Persians, Chaldeans, Assyrians, Troians, Vandals, Lombards, Goths, Saxons, Picts, Huns, &c. are either quite extinct and destroyed, or else being severed and scattered, have not so held their own, as to keep still their own ordinances, and to be able to show their original and history in sure record, and preserve themselves, for their civil life and religion, unmixed with other people whither they came: (yet behold a strange thing and markeable) the Jews only, notwithstanding their great and long dispersions, and manifold calamities, desolations, and death in sundry countries, where they have been butchered like sheep, as in England here at London and York, (by hundreds and thousands,) and elsewhere in other Countries, knocked down by heaps, and others cruelly spoiled, do for all this not only remain in very innumerous multitudes, chiefly in Asia and Africa, (as M. Beza, and M. Grineus upon certain knowledge do report,) but do keep their Tribes distinct and vnconfounded, and their religion, all without commixtion as much as they may, reading and searching the Scriptures, but with very corrupt construction; yet with this fruit and commodity, that both their pedigree and descent from Abraham and the Patriarchs may appear, & eke by their witness of our books, (out of which we derive our holy Christian faith,) may be justified and cleared from suspicion of imposture and fraud, which the heathenish Philosophers and other profane Atheist-like persons cannot now charge us with, seeing that people still remains as preseruers of those oracles of God, which be the fountains of our religion. Of all which what other thing are we to deem and judge, but that they are reserved thus miraculously of God against the time of their conversion and salvation to come hereafter, in God's determinate season. Of this judgment and opinion finally are many both moderne writers, M. Calvin, Beza, Peter Martyr, Junius, Piscator, Pareus, and our learned industrious countryman M. Doctor Willet, who hath written an whole tract of this argument: and diverse of the ancient Fathers and Schoolmen, as namely Hilary, and Chrysostom, and Thomas Aquinas, whose words are these: Vniuersi Iudaei, &c. all the Jews shall come to the Faith, not particularly some, but universally all; as many believed in the beginning when the Gospel first was published, so very many shall believe hereafter. The Meditation whereof, should warn us 1. of courtesy and charity towards the Jews. 2. of humility in our selves, that we despise not them whom God will honor. 3. of sound amendment of our lives, that we be no longer any occasion of their stumbling and aversion from Christianity, and that with daily and most fervent supplication we do help their conversion, that God may be glorified in the free and mighty salvation of that forlorn people, and the kingdom of his Son enlarged: a dear thing unto all which love Christ.

Ye have now finished this general instruction: Tell me what particular Lessons ye have to commend out of these two Verses?

Both what be the benefits of God's Covenant of grace, and in what order: Christ himself the deliverer or Redeemer, whom except we receive and embrace (being made one with him by Faith) we can have no part in his merits; as an house cannot be borne up and supported by a foundation, except first it be close laid upon it, nor a member takes motion from the body, if it be not knit to the body. The next benefit is remission, or taking away sin, both guilt and punishment, by the death of Christ, whereunto is annexed imputation of Christ his active obedience, in keeping the whole Law for our righteousness. For it is not enough to be freed from condemnation and curse of sin, but there must be title and interest given us unto glorification and life eternal, that we may be fully blessed, & Christ may be to us no half, but an absolute redeemer. Lastly, repentance or turning from sin unto holiness, which is sanctification, and is an inseperable companion of justification, a necessary fruit of faith, and a spiritual benefit of God's free Covenant, so as they do in vain boast of having Christ and remission of sins by him, which have not forsaken their iniquities, and begun to lead a new life. Obstinate sinners which still abide in their wicked lusts, without amendment, have nothing to do with Christ as a deliverer and Savior, but as with a fierce Judge. Secondly, we are taught that we have pardon of sin and sanctification by the virtue of God's covenant and free promise, whereupon all good benefits depend, but this is effectual only by faith. For as no Christ, no reconciliation with God without the promise concerning Christ, the promise is vain to us, till we believe. Therefore the Papists teach corruptly, which say, that the parties baptized, are purged and sanctified by the work done, whether they do believe or not. Moreover, if remission of sins be by free Covenant, what becometh of merit of Works? For, if our Salvation stands in remission, then not in perfection of Virtues: if in the prerogative of Christ the Redeemer, and of God's free Covenant, then not in the glory of our Merits.

WHat doth this Text contain?

Two Arguments to prove the former secret about the universal restoring of the Jews. The first is taken from the dignity of the Jews being his ancient people, set forth by the efficient cause God's election, and his Covenant with the Fathers. The second is from the nature of GOD, who is evermore firm and unchangeable, and will not frustrate his own election and calling. Therefore it is most certain, that one day the Jews must be converted unto the Faith, because God cannot forever leave and forsake a people so dear unto him, being his chosen people, partakers of his promises and election.

How doth Paul pass on, and come unto these two arguments?

By a preoccupation, wherein there is a secret objection answered. The objection is this; The Jews are enemies to the Gospel, they hate and hinder the preaching and spreading of it, God hateth them; and howe then may we think he will save them, as you avouch? Unto this the Apostle answereth by a distinction, thus: They are hated indeed for the Gospel sake, unto which they are enemies, and for your sake whom they love so little, as they think the worse of the Gospel, because you profess it. But in other respects they are beloved of God, because of the promises made to their Fathers and because of God's election, which cannot be made void by their present unbelief and resistance of the Gospel, because the gifts and calling of God never changeth.

But how is it possible, that the self same persons should be both enemies, and be beloved: to hate and to love, are contraries, and cannot at one time be in a Man, much less in GOD?

Sundry answers may be fitted to this question and doubt, to satisfy it. First, the selfsame Jews may be hated & loved of God at sundry times; hated, whiles they continue in unbelief; beloved, when they be converted to the faith, as in verse 23. Secondly, it may be meant of diverse sortes of Jews, such as spurn against Christ, are enemies and hated; but the remnant beloved, which belong to God's election, and do believe. Thirdly, it is true in diverse considerations: in regard of their present mind to the Gospel, hated; bur in regard of their elect Fathers, beloved and precious: but the fittest answer hereunto is, to understand this not of particular men and women among the Jews, but of the whole Nation which was rejected and hated for infidelity, yet not utterly cast out, because of the Covenant made with their Fathers: as the River is still the same, although the water which runneth by, be not the same: so it is the same Nation of the Jews, because of lineal descent, though consisting of diverse generations, and of unlike conditions.

Thus then the answer of Paul may summarily be collected: that if God look upon the Jews, according to their present estate; as they do not admit, but kick against the Gospel, he hateth them, and worthily abandoneth them: but as he considereth his people, not after their evil deseruinges, but according to his own free election, and that promise which God hath made to Abraham and his seed, God so loveth them, and in his time will vouchsafe his grace unto them; because howsoever all men be liars, yet God remaineth constant, and altereth not his will and counsel, verse 29.

But is not God changeable, seeing he sometimes loveth, and sometimes hateth?

No verily, God still remaineth one & the same, ever like himself, howsoever things and persons are often changed, such as he will have to change, and at such time as he appointed their change. What God hath decreed to be perpetually, shall be so; and what he hath ordained to be mutable, shall be altered; but himself varieth not, with him is no shaddow by turning, James 1, 17.

Come now to the words, and tell us to whom the Jews are enemies?

First, to God, whose enemies they are, hating him, and hateful to him. Secondly, unto all godly persons, Paul and others; for God's enemies are our enemies, and his friends must be our friends, Gen. 12, 3. Psal. 139 21, 22 And this Paul doth prove by two Reasons. First, because they believe not the Gospel, but strive & fight against it. Secondly, for the Gentiles sake, which may have a double sense, either that the Jews for their unbelief being cast out, the Gentiles might be called in, and enter into their void room: or else for your sake, that is, because they see you embrace the Gospel, even therefore they resist the Doctrine of Christ, and abhor you for making profession of it: & thus I judge it should be taken.

What Doctrines are we to learn from these words thus declared?

First, that God is an enemy, and hateth such as be adversaries to the Gospel of his Son. The reason hereof is good, because the Gospel proceeds from God himself, as author; also, it entreateth of his grace and man's salvation, and is the word of his Wisdom, wherein he hath uttered his counsel for man's eternal happiness, being a word of truth and reconcilement. Therefore such as oppose and oppugn this word, cannot be but odious to God.

What is the use that we are to make of this first instruction?

First, it showeth the most miserable estate and condition of all Heretics, Papists, Jews, Atheystes, scoffers, profane worldlings; of which Paul saith, Phil. 3, 18, 19. they be enemies to the cross of Christ, that is, to the doctrine of Christ crucified; and therefore God abhors them, and their end must be damnation, without hearty repentance. If God will take vengeance in flaming fire of them which be ignorant of his will, and do not know the Gospel, 2 Tim. 1, 8. how will he torment such as by word, false opinions, writing, or sword and persecution, be enemies to the Gospel? Secondly, this admonisheth us whom we must account our enemies, & how far forth, namely, not for our private profit or pleasure, but for the Gospel & men's salvation sake: with such as hurt these, we must have irreconciliable difference, so long as they set themselves against the Gospel, and do not repent. Which reproves men-pleasers and time seruers, who for lucre and worldly case and dignity, are ready and forward to have unity with God's enemies, to compound light and darkness, to set agreement between Popish Idolatry and Christian religion, between Christ and Antichrist, as if they would endeavor to accord fire and water, a 〈◊〉 matron & an arrant strumpet, heaven and hell: see Deut. 13. 5, 6, 7. 2, Cor. 6. 14. 15.

What is meant by [beloved,] and of whom is it meant?

Beloved signifieth dear unto God, not to the faithful only; of which love there be two causes rendered. First, the election of God; Secondly, their Fathers and the covenant with them.

What is meant by [electing?]

The external grace of the covenant, whereby God choose this people from amongst all other nations of the earth to be his people, Deut. 32, 8, 9: Secondly, eternal election whereby he chose many of them in Christ to be heirs of eternal life; this covenant and election are perpetual and not temporary.

What Fathers are these he speaks off?

Abraham, Isaac, and Jacob, and the other Patriarchs, to whom God made a solemn promise to be their God, and the God of their seed. The sum is, Seeing the election of God hath such force and vigor in this peo ple of the Jews, and God did love their Fathers, and gave them a promise to save them and their posterity: therefore God loveth their children, and will in his due time convert them, because he hath set his love upon them; for his nature is such, that he repents not nor changeth his holy purpose, and heavenly calling.

But what will it help the Jews, being themselves unbelievers and unholy, to descend of holy and faithful Fathers, more hereafter, then heretofore it hath done?

First, the covenant which was given to the Fathers, makes all such as come of them to be holy, though not with personal holiness, yet with federal, so far as to be counted God's people, and to have right and title to the word and Sacraments, as before. Secondly, he speaks now of such as are not only under the covenant, but under God's free election, and therefore such as must be called in time, and made to walk in the steppes of their Fathers saith, who shall be loved and received, not so much for their Fathers, as because of Christ in whom they believe, as their Fathers did before them.

What is our doctrine from hence?

That God extends his love to the godly parents and to their issue, which imitate their faith and goodnesle; even as amongst men, the friendship and kindness of parents, we often see is conveyed to their children; as David loved Jonathan the Father, and Mephiboseth his Son. So God deriveth his love to the children, which be like unto their good and righteous parents, Psal. 112, 2. and we read that God remembered Isaac for Abraham's sake, and did good to Solomon for David his fathers sake: see the 2. commandment, Exod. 20.

What should this teach us?

First, it warneth us all herein to imitate God, to continue our love in a constant tenor from Father to the child, there being no just cause to the contrary; as David loved and honored Chimham, when he could not do his Father Barzilai any good, by reason of his old age, 2. Sam. 19, 38, Secondly, not to hate the wicked longer then they abide in their refusal of the Gospel, but as God and Angels receive, love and joy at sinners when they convert, so ought we men, Luke 15. Thirdly, that Children which have had godly parents, shall be inheritors of the same grace and love, so as they be followers of the piety of their parents. If they degenerate, God will hate them as he did the Jews which grew out of kind, but if they be like to their believing progenitors, they shall taste of the same love. Lastly, seeing God loveth many of the Jews, let not Christians hate them, neglect or despise, or be uncourteous or hurtful to them; but daily and earnestly pray for the conversion of such amongst them, as pertain to God's election and covenant, provoking them by our Christian and godly conversation to come unto, and to like of the Gospel and not drive them more backwards from Christ, by superstitious usages and corrupt manners, for which the Idolatrous Papists and carnal professors have much to answer to God, who will be a severe revenger of such scandals.

Go forward to verse 2. which hath a new reason from the nature of God, to prove his unchangeable love to the Nation of the Jews, because God himself cannot change his own counsel. Tell us what is meant by [gifts and calling,] and by [without repentance,] & what is our instruction from this whole verse?

By [gifts] he meaneth not either corporal good things, as health, strength, beauty; nor yet natural gifts of the mind, as wit, memory, &c. nor worldly goods, as riches, honors; nor all spiritual good things, as knowledge, gift of preaching, prayer, &c. for these may be, and are lost, and taken away from many. Whereas Paul speaks of gifts which be irrevocable, & once had, are no more lost; as election and the special fruits thereof, viz. remission of sins, justification, faith, repentance, sanctification, hope, love, perseverance in grace, & glorification; these peculiar gifts which flow out of God's eternal predestination and love: Also that calling which is according to God's purpose, which is ever effectual to the change and renewing os the heart; and of these it is written, they be without (repenrance,) that is, immutable without any alteration. Repentance the cause of change, being by a metonymy, put for mutation which is the effect: for therefore men change because they repent; not but that these guists and others, failing in thenselves, as things created be subject to change, (God alone being absolutely without change, being simply and infinitely eternal,) but seeing God who besto weth them, will never call them back, hence it is they are not altered, and free from change. For that which causeth repentance and change, is either want of counsel and foresight to understand things thoroughly; or of power, not being able well to effect what was well considered. Now in God there lacks no wisdom nor power, for he knew all his works, and none can resist his power; therefore such Jews as he knew before, and whom he gave to his Son to be redeemed and delivered, cannot fall from these gifts and calling of God. This word then (without repentance) must not with Erasmus be referred to the gifts and things themselves, nor with Stapleton and other popish Sophisters be so taken as if God had no cause to repent of his rejecting the Jews, for that thereof came such a good, as the conversion of Gentiles; it being Paul's purpose by this assertion, to prove the calling of the Jews: but this must be referred to the fixed and most good and wise counsel of God towards his elect, such as he had spoken of, Rom. 8, 30. Whom he predestinated, them he called, and justifieth, and glorifieth. In these the gifts and calling of God be without alteration, insomuch as neither Devils with all their malice and might, nor the Saints with all their weakness and inconstancy, can bereave them of their gifts, and inward calling, because God the author and worker is constant, and so prescrueth what he bestoweth, as neither he takes them away, nor suffereth his children to cast them away. Of which matter read the Dialogue on Rom. 5. 2.

But howsoever there be no repentance and changing of purpose with God, and therefore seeing according to his everlasting purpose he promised that the seed of the Fathers, as of Abraham, &c. shall be holy, he will stand to his promises, and out of the Jews will gather all his elect, (for this is his proper nature, not to repent him; his gifts and calling are without changing) yet God remaining constant, men through their default may shake off their calling, and cast off their 〈◊〉 , and so fall away from God, and from belief in him.

For answer hereunto, first, this doth imply a contradiction, that the Saints should loose their gifts and their calling prove temporal, and yet God abide constant. For he hath by promise bound himself to the elect, that he will hold his hand under when they fall, that they fall not from him, Psal. 37. 24. and that none shall pluck his Sheep (the faithful) out of his hands, John 10. 28. They shall never perish but have life everlasting, John. 3, 16. That he will not tempt above strength 1 Cor. 10, 13. Of which promises it followeth, that God being faithful and constant, the believers cannot by their own folly and vnheedfulnesse quite loose (no not for a moment) their election & faith; for then the temptation should exceed their strength, & they were plucked out of the Shepherds hand, and they cease to live unto God (Faith which is souls life, being extinct) & so not everlasting.

Secondly, albeit our corrupt nature is so made, as it would go back, and easily of it self would fall away, yet the elect being upheld by the power of God, the believers cannot have a will to reject their calling, nay their will is confirmed to perseverance: also faith bringeth with it a persuasion, that God being our Father in very deed, will be our God and Savior to the death, & forever. And therefore, though of weakness we often take sore falls, yet he will not suffer us to fall away from him. Lastly, sithence without perseverance in Faith to the end, God's calling cannot truly be said to be without repentance (for calling and faith be so knit, as they stand together, or fall together) therefore lively Faith cannot be lost, no not by our own default. For none wholly can forsake God, save such as be wholly forsaken of God, who hath promised the righteous never to fail and forsake them. Josh. 1. Heb. 13, 5. And to shut up (because this point hath been elsewhere largely spoken of,) it is not in vain that the elect being weak, are commanded to watch and pray, and be sober, to preserve themselves; to fear with humbleness of mind, Math. 26. 1 Peter. 4. 1 John 5. Rom. 11. For by these and such exhortations as instruments of grace, they are of the holy Spirit stirred up to great and continual fear, to keep their faith and other graces, and by the mighty blessing of God upon the ministry of the word and Sacraments, they are stablished and made strong to abide in the Faith. Of the falls which they take by oversight or force of spiritual assaults, they have a sight, sense, and sorrow given them, & so rise again by true repentance to walk on more steadily and heedily; for afterward being converted, confirm thy Brethren. This Doctrine, that our election, calling, and faith cannot fail, is very comfortable to all such as be well assured of their own election and calling by the worthy fruits of faith, and testimony of God's Spirit, it makes them joyful in Tribulations, and to glory in God, even when Satan, sin, and the world do most rage against them; because they know, that these spiritual and spiteful adversaries do imagine but a vain thing; they shall be no more able by all their wrestling and fighting, to break off from salvation any whom God hath chosen to his kingdom of heaven, then could Saul with his Courtiers, hinder David from attaining the promised kingdom of Israel; and therefore with his words in their chiefest conflicts of conscience may say, O ye gates of hell, how long will ye love vanity and seek after leasing? Assure ye, the Lord hath set apart him that is godly for himself, he will hear me when I call upon him.

WHat may be the contents of this Text?

It containeth the two last arguments, to prove the conversion and salvation of the Jews, ascribing it neither to chance nor their own merits, but wholly unto the mercy of God, as the head-spring of all good gifts. The one of these arguments is drawn from a comparison of equals, or from the example of the Gentiles, being matched with a like example of the Jews, ver. 30, 31. The other from the common ende of that misery, wherein both Jews and Gentiles were wrapped through unbelief: which is, not that they might perish, but to minister occasion unto God to express his mercy.

What is the sum of the former argument?

Thus much; as ye Gentiles were not forsaken of God, when ye were unbelievers: so though the Jews be now unbelievers, yet do not ye think that they shall be forsaken forever, for they now are not worse then you have been. Or thus, If the unbelief of the Jews was occasion of beeliefe to you Gentiles; then the mercy of the Gentiles shall likewise be occasion of showing mercy to the Jews, that they may believe & so be saved. The pith and sinews of the argument consisteth herein, that there is as much, or rather more force in that which is good, to produce a good effect, then there is in that which is evil, to bring forth a good end. Therefore if the blindness of the Jews (though it be a sin,) yet being God's work had so good an end as the conversion of the Gentiles, why may we not think that the calling of the Gentiles, should help towards the calling and salvation of the Jews, by provoking them to emulation and earnest desire after the same grace to enjoy it? as verse 11.

In this example what things are compared together?

Three things with three things: First, the unbelief of the Gentiles past, with the present disobedience of the Jews. Secondly, the present mercy upon the Gentiles with the future mercy to be shown upon the Jews hereafter. Thirdly, occasion with occasion, the unbelief of the Jews, as occasion of belief to the Gentiles, and the mercy extended to the Gentiles, as an occasion of mercy Jews unto the.

Come to the words and tell us, whether it were better to read unbelief, or disobedience?

Though it skill not much, yet [unbelief] is the better reading, for none are worse to be persuaded then unbelievers; and the word here used, cometh of a word signifying to persuade. Also Paul in this chapter maketh unbelief the cause of the Jews rejection from God, as verse 20, 25.

What is here signified by mercy?

The cause is put for the effect, mercy for the gift of faith that cometh from God's mercy; so to obtain mercy, is to obtain faith through the mercy of God: and [your mercy] in ver. 31. not that whereby themselves were merciful, but that blessing of faith which God's mercy had given unto them; as before in verse 22. [goodness or bounty] doth signify a lively faith, the fruit of God's goodness.

What instructions are we now to take from these two first verses of this text?

That the elect of God (be they Jews or Gentiles) do obtain to believe in Christ, not by fortune or by their own merits, but freely through the mercy of God. The proof hereof is first, Rom. 9. 16. where election and faith, which dependeth upon it, are denied unto, and taken from our own merits, and attributed wholly to God and mercy; add hereunto Ephe. 2. 8. Furthermore, unbelief cometh from the free will of man being corrupt, therefore it cannot ingender faith, for out of one fountain cometh not sweet and sour water. Lastly, if faith come from our selves though but in part, then might we have some rejoicing in our selves, but we must wholly glory in God, and not in our selves, 1. Cor. 1. 31. Therefore faith in them by an effectual calling, is the only work of his grace and mercy, Tit. 3. 4. 5. 2. Tim. 1. 9.

What is the profit we are to make to our selves by this doctrine?

It teacheth where to beg faith when we lack it, and whom to thank when we have it. Thirdly, it convicteth such of error, as in matter of salvation, part stakes and devide between God's mercies and man's free will; as if it had some power to believe the promises, and only needed some help of grace. Thirdly, it humbleth the pride of man, to consider that all that is pleasing to God and tending to eternal life, doth come without our selves wholly by the grace of God, 1. Cor. 1, 29.

Will not this weaken our endeavor after the getting and increasing of faith and other saving & heavenly graces?

No verily, it may quench arrogancy, but it will quicken our industry, because the more merciful God is unto us, the more we are bound to do what lieth in us to please him, Psal. 130. 4. Rom. 12, 1. Secondly, though faith come of God, yet our duty is to seek, ask, knock, labor and strive to attain it: and the promise is to such.

What other things may we learn from the two former verses of this text?

That the unbelief and contumacy of the Jews, hath well deserved their breaking off from the Christian Church, so as God is just, and they have no cause to complain. Secondly, why the Jews and the Gentiles might not believe both together, but by courses one after another, is a secret to be adored of us, and not to be inquired into, verse 33. Thirdly, the conversion of the Gentiles, followed the unbelief of the Jews, not as an effect of the proper cause, (for the Jews in their disobeying, intended no mercy to the Gentiles,) but as an event & consequent of God's providence and counsel, so purposing & disposing matters to the praise of his name. Elsewhere (that) noteth the event, and not the moving of the final cause, 1. Cor. 12. Acts 1, 2.

Now proceed to the 32. verse, and tell us the sum of the argument contained therein?

God hath equally shut up both Jew and Gentile (as it were in a prison) to this ende, that the elect among them might equally obtain mercy unto salvation.

In what sense may it be said of God that he shuts up men in unbelief?

Not by dropping and pouring unbelief into their hearts, (for God is not the author of sin,) nor yet only by suffering men to be blinded with ignorance, and to become unbelievers, or by withdrawing the Spirit and word of faith from men, and by declaring and conuicting men of infidelity, in which sense the Scripture is said to shut up men under sin, Gal. 3, 22. because sin is revealed by the law, Rom. 3, 20. But God as a righteous Judge delivering men up to blindness and hardness of heart, doth hold thē fast fettered in the ghiues of their unbelief. Like as a Judge doth inflict imprisonment upon offenders, and restraineth their liberty; so all men (till the time of their effectual calling) are kept in the prison of incredulity by the justice of God, their sin so deserving to have it. This is therefore a metaphor or speech borrowed from earthly affairs, and applied to spiritual things.

What is our lesson from the first part of the verse?

That God useth to punish one sin by another, wherein yet he is not the author of the sin but of the punishment, the judgment is from God, the fault is from men; therefore let all men stand in fear of him, who can strike the Spirit as well as the flesh.

Secondly, that the condition both of elect and reprobates by nature is alike, all being incredulous, disobedient to God, and miserable: and therefore none ought to be puffed up above another, our case being all one; and the elect being no better then others by birth, have the more cause to praise God's goodness for calling them to the faith, and leaving others in unbelief, which were no worse thē themselves were.

In the next part of the sentence, what is meant by the world [All?]

Not every particular person, but some of all sorts, as Augustine expounds it, some Jews, some Gentiles, even all the faithful of every nation. This may appear to be the sense, by comparing this place with Ro. 10 11, 12. Gal. 3, 20, 22. where that is called [sin] which is called [unbelief] here: & that termed the [promise] there, which is here termed [mercy,] and the universal particle [All,] restrained or limited unto believers.

What instructions have we from these last words?

That we are not to despair of the conversion of any, be they never so great unbelievers; for God's power and mercy are greater then men's sins; therefore, none must cast away hope of others, or their own salvation. Secondly, it is God alone that is able to open the eyes of such as are blinded by unbelief: as none delivereth the offender out of prison, but the Judge which committeth him, so none can escape out of the Fetters of unbelief, but through the mercy of God which shut them up in that prison. Therefore, let all pray unto him, to pardon their unbelief, & to give them Faith to believe in his only begotten 〈◊〉 our Redeemer: for they only are free, whom the Son maketh free; all others remain fast tied and bound in the chains and manacles of natural blindness and infidelity, having not so much by any strength of their own will as to desire liberty.

WHat doth this Text contain?

A conclusion of the former argument, touching election and reprobation, but especially of the mystery touching the rejecting and calling of the Jews: at the consideration of which things, he as one stricken with amazement, exclaimeth that they are too high or deep for him, either to understand or utter, being worthy to be admired and adored, because of the admirable wisdom and justice of God in them, and so shuts up the Chapter with glorifying God for them.

What be the parts of this present Text?

Two: First, an exclamation in three Verses: and secondly, a petition in the latter end of the thirty six verse.

What is the sum and substance of the exclamation?

The Apostle by his own example, teacheth all men to wonder at the most wise counsels of God, in disposing the ends of them; but especially, touching the final estate of elect and reprobate men, forbidding either curiously to search them, or wickedly to murmur against them, upon these three Reasons. First, for that they are unsearchable, (that is,) such things as neither ought to be searched after, neither can they be found, Verse 33. by way of interrogation; and in verse 34. by the testimony of the Prophet Isaiah, Chapter 40. verse 13. Secondly, because they are most just without any wrong done unto the creature, Verse 35. Thirdly, in respect of their end, because God who is the beginning of all things, hath deereed and done all things to his own glory.

What is signified by [deepness?]

The abstract is put for the contract, deepness for deep, as Romans 11, 6. Election for Elect, 2 Peter 3, 13. righteousness for righteous persons. And by riches, is understood the immense or immeasurable abundance of anything, as Romans 9, 23. Riches of Glory for his most plentiful glory, Ephesians 2, 7. Riches of his grace, for his most abundant grace. See Romans 24. This phrase is much like unto that in Colossians 2, 3. All the Treasures, &c. In both places there is a comparison from earthly riches and treasures, which are so deeply hid in the very bowels of the earth, that they cannot be come at, and digged up: even such is the knowledge and wisdom of GOD, touching the end of man, they be inaccessible, far above and beyond the reach of our capacity. If Paul such a worthy Apostle perceived it to be so, how much more ought others to think it so?

What may be meant (By Knowledge and Wisdom?)

These words are sometimes put passively for that knowledge whereby God is known of man, as 1. Cor. 12, 8. But they are here used actiucly, for that whereby God doth perfectly behold himself and all other things to be done, or not to be done, & most wisely disposeth of his creatures ro most due ends. So the words be used, Col. 2, 2. as attributes in God, not as affects in us.

What Doctrine have we to learue from hence?

The wisdom of God in his purposes towards men, and in the administration or government of men and their final estate, cannot thoroughly and perfectile of us be perceived and seen into. As why God would elect this man, and not that man, Peter and not Judas, both being alike corrupt: why for many years he would make the Jews his people, and not the Gentiles, and then the Gentiles and not the Jews, by courses, and not both together, &c. These things were such as even Paul himself found too high for him. The Reasons hereof be first, because cause the knowledge of God is infinite like to the wide and unbounded Ocean, like the treasures which are many thousand fadomes shut up in the earth, and cannot be fetched and drawn out.

Secondly, our understanding is finite and limited. Look what a spoon is to the holding of the whole sea, or a span to the measuring of heaven: or ones fiste to the griping of the earth, that is man's knowledge being compared with God's knowledge. God's knowledge is most excellent, and not only first, for the immensity and largeness of it, knowing himself and all things, but 2. for the perfection of it, knowing all things perfectly; and thirdly also for the manner, needing no means of knowledge at all: and fourthly, for the celerity of it, in a moment knowing all. Fifthly, the certainty, it cannot be deceived. Sixthly, the eternity. Seventhly, the efficacy, being the cause of all, and enlightening all. Thirdly, there be many things which God keeps and reserves as secrets in his own bosom, and cannot be known of us, no more then we know another's thoughts or the reasons of others doings, especially of the acts of Princes, whose ways are like a great deep, saith Solomon; which if we cannot always look into, how much less into all God's matters? As our bodily eyes, howsoever quick-sighted, yet are not able directly to look upon the sun shining in his brightness: so the perfect wisdom of God by many degrees, doth exceed the most perfect and profound wisdom of man.

Tell us what duties this Doctrine may put us in mind of?

That we are bound most reverently to think and speak of those words and works of God which we do not know, as being assured they proceed from most excellent knowledge, and infinite wisdom. Secondly, it may move us to consider with humility, the weakness of our own knowledge, which we shall never perceive how poor and simple it is, till we put it in the balance, and compare it with God's knowledge. As Peter the better saw his own vileness, when the majesty and divine power of Christ, appeared at the draught of Fishes; and Abraham beholding the unspeakable glory of God, was the more easily brought to perceive his own baseness, that he was but dust and ashes: and as the most piercing and sighted eye, will prove dull, if it be set against the beams of the Sun: so the best and greatest knowledge of any man (howsoever it may seem much,) when he compareth himself with others that are far more ignorant then he, yet in respect of God it will be found mecre ignorance and blindness, even as darkness is in comparison of the light: let every man therefore as he feels knowledge to puff him up, so beat it down with this thought: O Lord, how little a portion of wisdom have I in regard of thee.

What do Judgments and ways signify?

Some take them to signify one thing, the counsel of God touching mankind, and the events of those counsels, but the best is to distinguish them, & to expound judgments of the means which God useth in the disposition & government of mankind, according to his eternal counsels: in which sense the Hebrews do use to take this word for God's administration, as Psal. 9, 7. and 67, 4. Judges 7, 26. John 5, 22. By [ Ways ] are meant the purposes and decrees of God, touching all persons, and touching their eternal condition, together with the reasons why he doth this to that man, and not to that. And whereas his ways be twofold, either those by which we come unto him, which are his precepts and promises, Psal. 112, 1. and 119, 1. (for as by the way we are led to the City, so by the word of promise and commandment we are brought to God:) or those by which God comes to us, which are the ways of his providence and decrees of mercy and justice: These latter are understood here, and these are termed [unsearchable,] because they ought not to be searched nor inquired into, and [vntraceable and past finding out,] because by no search they are to be found; as the way of a ship in the Sea, and the way of an Arrowe in the air, so the ways of God cannot be known as touching the cause and manner of them, & until they be revealed. That Joseph was so exalted in Egypt, and David so advanced in Israel, and Ishmael not chosen when Isaac was, and Christ sent to redeem the world by death: these are God's judgments which we may search, because they are known by the word. But why Joseph & David exalted, rather then any of their other Brethren: Why Jacob taken and Esau refused, (both being every way equal:) Why Redemption by Christ, was rather wrought by Judas his treason, then by any other means: Finally, why the Jews a long time having been God's people, should be broken off, and that in the time of grace; and the Gentiles at that time planted in, when they were gross Idolaters, and why the calling of the Jews is deferred so many hundred years; these and such like are the ways of God that cannot be known nor ought to be searched, but are to be thought upon with great admiration and silence, after Paul's example.

What instructions have we from these last words of the 33. verse?

First, it is the duty of God's children (avoiding all curiosity) to adore and wonder at the secrets of God, as did Mary, Luke 2. and the Evangelist John, Reve. 5, 4. And the reason hereof is, both because strange things deserve to be admired, and ignorance is ever a just cause of wondering, for no man wonders at what he knows, but at what he knows not; therefore God never wondereth at anything, and wise men wonder less then fools, because they know more; and yet both fools and wisemen must wonder at some things which they cannot know.

To what profit serves this doctrine?

It serves to rebuke blockishness in such as are not moved to wonder at the admirable ways of God. Secondly, the curiosity of others, who in stead of wondering and being amazed, break out into murmuring and blaspheaming of the things which they understand not; as many Papists, Palagians, and Lutherans use to do about the matter of predestination and other high points, condemning what by thē is notconceiued. Thirdly, the profaneness of some who deride and jest at things which they cannot perceive: the world is too full of such Atheists and mockers; all such must be sent to school to sober & godly minded Paul, to reverence and adore things which be above them.

What other instructions from hence?

The cause and reasons of God's eternal counsel cannot be sought out nor found; which instruction admits 2. ex ceptions. First, (of the blessed Trinity, of which ech person knows the hidden things of God. 1. Cor. 3. Secondly, of such things as are manifest by the works and word of God, 1. Cor. 2, 16. Mat. 11. So much of God's ways as Christ hath taught, we may, nay we ought to learn, but we may not be learners where God is no teacher; nor have ears to hear, where God hath not a mouth to speak. Learned ignorance is much better and safer then proud and curious knowledge; for he that searcheth the glory shall be consounded of the maicsty; and secret things belong unto God. Deut. 29, 29.

What profit are we to make our selves of this point?

First, it condemns such curious persons which like Adam, Gen. 3. and Peter, John 21. neglect to search what they may well find and know, and desire to pry into that which they cannot know; these lose their labor and themselves. Secondly, it exhorts us all unto Christian sobriety, to content our selves with things revealed, and letting pass that part of God's mind, which he hath reserved to himself, because he needeth none to be the men of his counsel, as Isaiah well speaketh. For as he knows all the counsels of all his creatures, and is sufficient to himself to be his own Counselor, having none to advise him when he purposed to create & how to govern the world: so it bootes not for any man to look after those counsels of his which he will have kept secret; there is no more dangerous madness then not regarding that which we ought, and may know, to molest our selves in hunting out what cannot be known.

HOw doth this text agree with the former?

Having said we cannot pierce into God's secrets, he giveth a reason, because they depend not upon us, but we rather depend upon God as the first beginner of all things; he confers all upon others, none confers ought to him; withal he now quitteth God frō accusations of injury to any creature, by a reason taken from his Justice, because he is a debtor to none, but all are beholden to him for all that they be or have. Also, he hath both made all at first, and still governeth all things unto his own glory, therefore he cannot be unjust in his ways.

Doth Paul allude to any place of Scripture in saying, [Who hath given, &c.]

Yea, to a place in Job, Chap. 41. verse 2. & such an interrogation, hath the force of a negation or denial, as if it were said; None hath ought given unto him to bind himto make recompense to them.

What is signified by [First,] and by [recompense?]

First, signifies before: and recompense, signifies due reward by debt.

What is the Doctrine from these words?

That God hath absolute right and power in, & over all men, so as he oweth nothing to any, or takes ought of any; he may do to them, or not do, what he will, give or not give, what, and to whom, & how much, as he pleaseth, being independent upon any creature, & free from all obligation which might oblige or tie him unto any of his creatures. No Potter over his clay, or Lord over his vassals, can have more absolute right and jurisdiction then God hath oueral things created: Adam in Paradise, or the good Angels which be in heaven did not nor could demerit God, or make him in least degree bound to them, they giving or adding nothing unto him, but taking all their goodness, wisdom, integrity, and whatsoever excellency from him; and that freely out of his own good will and pleasure; as being himself of himself a most full perfection, and an absolute most free Agent, himself before all things, cause of all things, upholder and sustainer of all things, end of all things. As the Sea hath nothing from the Rivers, but they from it, nor the Sun takes any light from the moon, but it borroweth all from the Sun; nor the soul borrows any life from the body, but the bodies life is from the soul, so is it between God and all his creatures. No Monarch in the world, Emperor or King, is or can be so absolute and independing as the sovereign King of the world is; for they cannot subsist without their people, (as a King in royal authority) who by their multitude, strength, and riches, do maintain the safety of their Kings and Rulers, & by their submission do honor them: but God had no need of his creatures, he did and can forever have subsifted, and been perfect and all-sufficient to himself, and of himself without them: and so not they without him, of whom they have being, when they were not; and all things when they had nothing. This made Job to say, that as man's wickedness hurt not God, so his goodness did not profit him. And David, Psal. 16, 2. that his goodness or liberality did not extend to God, but to the Saints, which were of excellent Virtue, it might do them some good, and none can give God anything. Whereas God calls for our affections, Give me thy heart, Prov. 23. and for our goods, Offer thy substance unto God, and he looketh for our-thanks and praises, Render unto me praises, Psal. 50, 14. We are to know that we give God nothing, but what he first gave us. Also by our gifts he may be honored, but cannot be enriched, being an infinite perfection. And lastly, in our gifts to him, we express our duty, but make him no debtor; for we owe unto him more then we do or be.

Unto what profit and use are we to turn this doctrine touching God's absoluteness?

First, it serves for instruction, to teach that God cannot do wrong, or offer injustice to any, seeing he is in debt to none, and might do with his own what he would: therefore, though he have no mercy on Cain, Ishmael, Esau, Saul, Ahab, Judas, or others, yet herein is he not unjust, for he oweth them nothing: nay, had he denied mercy to all mankind, and appointed all the sons of Adam to endless and remediless misery, (as he did the Angels which fell) this plea would have freed and quitted God, that none gave him first; and therefore how can any complain of him, sithence all was in his own power to dispose of them as he himself listed? Let then all mouths be stopped. Secondly, this exhorts the elect and godly, to great and continual love and thankfulness towards God, because of his gracious favor, they hold themselves and whatsoever they enjoy; they enjoy it not only besides and without their own deservings, but indeed directly against their merit, as being by guilt of sin worthy of the same condition with the reprobate; it is the mere goodness of God, who hath separated them and allotted them a better estate; for they gave him nothing, they prevented him not by any merit or desert on their part.

Yet the Scripture often affirmeth, that Godrendreth to the godly, according to their works, Rom. 2. 6. and that he doeth this as a righteous judge, 2 Thessal. 1. 6. 7. 2. Tim. 4, 8. Therefore it should seem God is not just, except he recompense the godly for that which they have given him, see Luke 14. 14.

Whatsoever works the faithful have, they be God's gifts, who worketh in them both the will and deed according to his pleasure, Phil. 2. 13. they be no otherwise called our works, but as our bread is termed ours, Mat. 7, 11. because it is given us; we are they which receive it, to use it by God's liberality, and as his blessing upon our industry. So good works being wrought in us and given us by God's holy Spirit, are therefore named ours; and not because they proceed from our will: which made Augustine to say, Lord look not upon my own works, but upon thy works which thou hast done in me: and again, God crowneth in us his own gifts, not our merits: and again, He doeth us a double mercy, first he giveth us power to do well, and then recompenceth and crowns that work which we did well by his grace. Now God having freely promised a reward to good works; hence he is called just and righteous, not because he oweth anything to any persons, but for that he keepeth his promise, which is the part of righteousness. Wherefore popish hypocrites and iustitiaries are little better then mad, which presume to make God obnoxious & a debtor to them by their works, as if they gave him something of their own, and so were unjust, except by order of justice (not of clemency) he did requite, even for the worthiness of the work. See Rhemish notes on 2. Tim. 4, 8. Heb. 6, 10. Lastly, here is confuted predestination upon faith and works foreseen, which bindeth God's fore-appointment to the quality of the creature, as if it (being the supreme cause of all things) did depend upon something in men which they should (as ye would say) give unto him.

What doth the last verse of this Chapter contain?

A proof of that which went before, that he is debtor to no man, because he is the beginning of all things; and that he cannot do unjustly with any, because his glory is the end of all things: for it is rightful that everything be referred to his own end, but God himself is the ende for which some men are elect, and others reprobate; therefore whether he do elect or not elect, he cannot wrong any man, for it is just that God should promote his own glory as he list.

What is meant in this sentence by [him] thrice repeated?

Some understand it of the three persons in the Trinity, without any ground, therefore the best is generally to expound it of God.

In what sense are all things said to be [of God?]

Not as of the matter where of they are, (for then all things should be deified) but as of the first cause and beginning: for he giveth being to all, all things made are of him by creation; all persons elect be of him by predestination; all the Saints that are believers, are of him by regeneration; there is nothing in them cyther of nature or grace, but it is of God: original sin being an evil thing is not of God, but of the malice of Satan, and of man's corruption, though sin be of God passively; for he suffereth it; and deficiently, for he doeth with-draw his grace: yet not from God as efficient and original working cause, it is by him, being by him turned to good, and for him, because it tends to the praise of his justice.

In what meaning are all things said to be [by or through him?]

They are [through him] by administration, because he governs all things, even the least, to a sparrow on the house top, Math. 10. 29. Secondly, they are through him by preservation, because he upholds all things in their being so long as they be; for God is the preserver of man and beast, and sustains all things by his mighty word, Heb. 1. 3.

In what meaning is it said, that all things are through Christ, and do consist by him? 1. Cor. 8. 6. Colos. 1 17.

Not as by an instrument, and one inferior to the Father, as the tool is inferior to the crafts-man, (as the Arians would have it) who are confuted by this our present text, where it is said of God the Father, that all things are (through him) yet he is very God; in which sense it is elsewhere of Christ written, that all things are thorough him: as by a working cause, or as by the wisdom of the sovereign creator of the world, see Pro. 8. 27. 28. 29. as an Artificer exerciseth his art by his wisdom, so God rules all by his Son, John 5. All judgment is committed unto the Son.

What is the doctrine from these words thus expounded?

That the same God who is the maker of all things, is both the ruler and supporter of all things, disposing of all things as he will, or sustaining them so long as he will, for he doeth whatsoever pleaseth him, Psal. 115, 3. and worketh all things after the counsel of his will, Ephesians 1. 11. hence he is called the judge of the world, Gene. 18. 25. the King of nations, Icr. 10, 7. because he hath all things subject to his direction and beck, both within & without the Church: he turneth the hearts of Kings, as the rivers of waters, Prov. 〈◊〉 , 1. The answer of the tongue is from God, Pro. 16, 1. and verse 33. Though the lot (saith Solomon ) be cast into the lap, yet the disposition is from God, and he is termed in scripture, The God of battle. Now, if the issue of Lots and wars be through God guided by his providence, then other things that are further off from chance and fortune, must needs be ordered by his will.

What profit may we draw from the knowledge hereof?

It instructeth Christians to depend on God alone for all good things, and in the use of means by prayer, to seek unto him for a blessing; for as his goodness gives us the means, so his providence must make it effectual to our benefit. Secondly, it exhorteth all men that receive any good, spiritually or bodily, thankfully to acknowledge it to come from God, and in evil things to be patient and well-pleased with God, because they are sent of him after the example of Job 1, 21. and of David. Psal. 39.

Wherefore doth the Apostle say, that all things are [for God?]

His meaning is, that all things are of him, and of no other moving cause, and by himself none other helping him; so they are only for his own glory, and for no other end, for he made all things for himself, Prov. 16, 4. Revel, 4, 11. he predestinateth, adopteth, and justifieth men to the praise of his glorious grace, Ephes. 1, 5, 6. Hence our duty is to give him glory in and for all things, 1 Cor. 10, 30. as the rivers which flow out of the Sea return thither again: so God is to be praised for all good things, because of him alone they proceed: & herein true children are discerned frō Bastards, who have no affection toward the glory of God; whereas his adopted children make it the scope of all their actions.

What may we learn by the last words, [To him be glory, &c?]

That all must effect and approve God's glory upon all good occasions, desiring it with all our hearts and gladsomnesse, willingly ratifying it: which is a very sure token of an adopted child of God, to wish and approve his Fathers honor, with griese to think of the hurt done to it by blasphemies and other wickedness; and with much joy studying how to promote it in their lives and callings, by prayers and praises, good practices especially: where there is this good mind in any measure after the hallowing of God's name, it is a good mark of one, who in truth saith (O our Father.)