and condemne the couetous idle worldly vitious vnteaching dumbe absent and negligent ministers who because either they do not Gods worke at all especially in preaching or els execute their functions very negligently are subiect and lie open to Gods curse and are to answere for the damnation of so many soules as perish through their default Hier. 48.10 Ezek. 33. vers 6. and 8. Acts 20 26.27 2 Vse Secondly ministers neglecting all other by-matters that nothing concerne them and the hunting and hauking after worldly goods and glory must striue with all diligence to performe their duties and to make this their onely scope and marke to spread Christ his gospell farre and neere and so to conuert and saue soules 2. Tim. 4. ver 2. and 3. Act. 26. ver 18. V. Which are my flesh and chap. 9. ver 3. my brethren my kinsmen Out of these words the instruction naturally ariseth viz. the spirit of Christ doth not make men stockes and blockes or bereaue them of naturall affection for these are of God they are in themselues good and without the helpe and ministery whereof we can neither truly serue God nor performe the duties of righteousnesse and loue to men but it rather causeth and confirmeth them This sympathy and indulgent affection appeared most notably in Christ Iesus in weeping ouer the Cittie Ierusalem and bewayling the aproching ruine of it it manifestly also discouered it selfe towards Mary his Mother whom hee so much respected and had such a prouident care of and here it as in other places appeared most eminently in Paul who with the often hazard of his owne life labored the Iewes conuersion Vse Let vs haue a due regard to procure good spiritual and corporall to our country and kinsfolkes for this both nature and religion requireth and commendeth If nature bind vs to prouide for and doe good to our parents children and kinsfolke much more must grace and religion bind and vrge vs to care for their spiritual good and comfort And might saue some of them Obs. 2. We learne here that the preaching and ministerie of the gospell is not a matter onely of ciuility credit or a bare letter but the power of God the worlds saluation the immortall seed and to the Elect the sweet sauor of life vnto life Act. 13.46.47 2. Cor. 2.16 1. Pe. 1.23 and this it was that specially exalted Capernaum to Heauen and filleth citties and townes full of spirituall ioy Acts 8.8 The reason hereof is because God hath annexed a promise therevnto and is effectuall and powerfull hereby to draw and saue all that belong vnto him Mat. 28.19.20 â— 1 Vse It condemneth the Swink-feldains and the Atheists of the world that thinke the word preached is not of force and power to conuert any for they looke vnto the outward sound and letter onely and not to the poweâ— and promise of God who worketh effectually in it and by it in all them that belong vnto him Romanes 1.16 1. Cor. 1. ver 24. 2 Vse Let not men despise contemne and reiect the holy ministery but thinke and speake alwaies honorably of it let men herein acknowledge Gods goodnesse towards them and accept of the riches and treasures of his grace hereby offered vnto them For albeit it cannot profit and auaile any thing to saluation without the assistance of the holy spirit Yet by the helpe of it which alwaies accompanieth it in the elect al that are to be saued are ordinarily won Hence no Eunuch conuerted without a Philip no Cornelius without a Peter and no Lydia without a Paul V. 15. For if the casting away of them bee the reconciling of the world what shall their receiuing bee but life from death V. 16. For if the first fruites bee holy so is the whole lumpe and if the roote bee holy so are the branches If the casting away of them viz. i. the greatest part of the Iewes bee the reconciling of the world i. serue and tend to the calling of the Gentles whereby they are reconciled vnto God what shall the receiuing be i. the calling of the fulnesse of the Iewes by which they that before were cast off shall againe be admitted and receiued into the Church but life from death i. a recouery and bringing of spirituall life againe to the Iewes that were so many hundred yeares dead in their sinnes and also their restitution fulnesse shal giue an occasion of quickning to the Gentiles and of enriching many with the knowledege of Christ and saluation so of enlarging Gods kingdome both amongst Iewes and Gentiles and hence by reason of the common felicity shal be the true and perfect â—oy of the world For if the first fruites be holy so is the whole Lump i. For as then when the Israelites had offred the first fruites of their bread and loaues vnto God all the whole Lumpe and rest of the fruites were hereby blessed and sanctified vnto them that they might with good conscience bake knead and feed vpon them Euen so if Abraham Isack and Iacob their stock fathers and founders of their Nation were especially by reason of Gods couenant holie and accepted with GOD so shall the elect of their posterity bee in some sort fauoured for their Fathers sake And if the roote bee holy i. full of the iuice and sappe of grace so shall the branches i. The holie remainers by force of GODS couenant shall receiue and drawe iuice grace and goodnesse from it Q. If the conuersion of the Iewes shal be not onely vnto them but also vnto the Gentiles a spirituall resurrection and life from the dead and this must needes bee a little before Christ his second comming how can this place then agree to and accord with that in Luke where it is sayd But when the Sonne of man commeth shal hee finde faith on the earth Luk. 18.8 and with that towards the end of the world Sathan must bee loosed Apoc. 20.17 and seduce the people of the world Ans. They may very well and aptly bee thus reconciled by distinction That the last times of the world shal be happie in respect of the benefits of Christ and the light of the Gospell and likewise in regard of the gathering togither of the Church of Iewes and Gentiles throughout the world But they shal be vnhappie and miserable by reason of the worlds vnthankefulnesse and the seducement of Antichrist who shall not be wholy abolished before Christ his commming Secondly the number of Atheists Hipocrites Apostataes and prophane persons shall incomparably farre exceed the number of those that truely feare God and sincerely serue him yet that Church shall neuer wholy cease but vnder the tirany of Antichrist there shall remaine not a few that shall rightly call vpon Gods name and all the elect shal be saued whom the Lord out of all the families nations and kindreds of the earth hath marked with a certaine marke of Election and adoption Or thus in that generation or
Seeing that GOD is vnchangeable true and cannot deceiue in word or deede we are put in minde of our duty namely to trust in GOD who neuer faileth nor forsaketh them that relye vppon him and not in men who are lyars hollow hearted and lighter then vanitie it selfe Psalme 62 9. Psalme 146.3.4.5 Vse 2 Lette vs then by our pietie godlynesse and goodnesse labour to bring a blessing vppon our posteritie For the children and posteritie many times fare the better and are respected for their beleeuing and holy fathers sake woe then to ignorant Popish Atheisticall lewd licentious blaspheming and filthy minded and liuing parents who by their ill example not onely peruert and poyson their children but also bring vppon and deriue the cursse of GOD vnto them who doth visit the iniquitie of the Fathers vpon the Children vnto the third and fourth generation of them that hate him Vse 3. Wee must bee admonished and aduised hereby that wee doe not from mens vnworthynesse and present condition take occasion rashly to condemne them and imperiously to insult ouer them But rather ascend higher and consider the roote and foundation of the couenant and proceed to their holy Ancestors that wee may know that the blessing of the couenant remaineth in them For no mens sinnes and vnworthynesse can make GODS faith and couenant frustrate yea many times where sinne abounded grace by GODS mercifull disposition abounded much more not to incourage any man in sinne but that it might appeare that in the matter of iustification and saluation Gods mercy is all in all Vers. 17. And though some of the branches bee broken of and thou being a wilde Oliue tree was graft into or for them and made partaker of the roote and fatnesse of the Oliue tree Vers. 18. Boast not thy selfe against the branches and if thou boast thy selfe thou bearest not the roote but the roote thee Though some of the branches that are hypocrites and voyde of good workes bee broken of id est reiected and cease to bee a Church by reason of their vnbeliefe and thou being a wilde Oliue i. a branche and bough of it and therefore naturally barren vnfruitfull and bearing nothing but bitter leaues was graft in for them and partaker of the roote i. of the iuice that commeth from the roote Abraham and floweth vnto all the branches and of the fatnesse i. of the graces promises and all the benefits and good things spirituall and outward made vnto vs in Abraham of the Oliue tree the Church of the Israelites which sprang from him Boast not thy selfe against the branches i. according to the meaning of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not shake thy necke against them by insulting triumphing and crowing ouer them for if thou boastest thy selfe thou bearest not the roote i. if you proudly glory and vaunt that some branches being broken of thou art ingrafted into the tree of the Church know thou that the Church of the Iewes receiueth nothing from thee but the roote thee i. thou hast thy foundation and sustentation and whatsoeuer thou hast from this that thou without any merite of thine art ingrafted into the Church of God neither doth the Church need thee but thou needest the Church that thou maiest be a member of it therfore thou must not for the vnbeliefe of some Iewes scornefully and proudly contemne and rage against the whole body of the people Q. Some of the branches bee broken off Can the true members of the Church become Infidels and so bee broken off from the fellowship of the Church Ans. No if they be liuing members and be truely by faith ingrasted into Christ for Christ will loose none of those that the Father hath giuen him to bee saued Iohn 17. but these that fall away and are broken off are onely branches and members in regarde of the couenant and in their owne conceit and the charitable opinion of the Church but not truely and really and before God seeing they are none of Gods elect and are destitute of faith and the spirit of Christ. Quest Who and how many sortes of people are or may bee cut off and fall away from the Church Ans. Two sorts First those that be ingrafted into the Church by the tenor and authoritie of the Generall couenant onely whereby God promiseth that hee will be their God and the God of their seede but yet are not elected for euery one that is Abrahams sonne according to the flesh is not a sonne of promise Secondly they that indeed receiue the seede of the word as many reprobates doe but they mixe it not with faith and it hath no roote in them neither are they renued and inwardly changed by it The word in these may be and soone is either vtterly lost or else choaked and peruerted and so they may be cut off and fall away finally and wholy And to conclude all in a word they are only alone cut and broken off that are Abrahams sonnes according to the flesh onely as the body of the Iewes generally were in Saint Pauls time and sithence but the sonnes of promise or Abrahams sonnes by faith neuer are nor euer can bee broken off bee their number neuer so small nor their temptations neuer so great and permanent 3. Quest. How are men ingrafted into the Church Ans. First by an outward calling and by an outward profession and approbation of the word and sacraments Secondly by Baptisme as a seale of our adoption and entrance or matriculation into the Church Thirdly by the testimony and in the opinion of the Church and so may a reprobate or hypocrite be ingrafted Fourthly in Gods secret counsell and by the spirrit of faith and seale of Gods holy and spirit hereby men with a prepared and sanctified hart receiue Gods word and keepe it these alone Christ draweth vnto him and inwardly changeth and transnatureth them vntill hee perfect them and bring them to the end of their hope that is the saluation of their soules and thus are the Elect onely ingrafted and therefore can neuer perish Some branches are broken of Seeing that Christ cannot abide barren and fruitlesse vines that are deuoid of faith and repentance and hath by reason hereof cut off and reiected not onely the nation of the Iewes generally for the time but also many countries and kingdomes amongst vs Gentiles wee must make vse hereof and learne hereby both to abound and increase in faith and good workes Iohn 15.2 The reason hereof is for that the anger and indignation of God goeth with it and temporall plagues and punishments which are but forerunners of euerlasting iudgement otherwise surprize and ceaze vppon vs. Math. 3. V. 8. Math. 7.21 Math. 21 41.43 Secondly all our faith and profession without works and fruites is not sincere and sound before God but copper and counterfeyt For true faith and regeneration can no more in their proper time opportunity be without
Vse Hereby is condemned the errour and ignorance of such who are of opinion that God did not freely of himselfe before Adams fall determine of all things persons accidents circumstances c. where as GOD doth effect and execute nothing in time but that which hee most wisely and holily determined before all times The spirit of pricking or comâ—unction Taking the word in this sense and signification we are taught this lesson and conclusion That God doth most seuerely and grieuously punish those that distast contemne and reiect his grace offered and tendered to them in Christ namely they are so giuen ouer of God and so possessed by Satan that they pure and powerful ministery of the gospell and testimonies of Gods word applied against them doth nothing but vex gall enrage and torment them Act. 7.54 Apoc. 11. v. 10. Nay they are so offended at and so enuie the successe and prosperity of the gospell and the true professors of it that they cannot rest and do to the consuming of themselues and hastining of their owne speedy and iust damnation nothing but breath out gall and bitternesse against good mâ—n and designe Gods Church and children to death and destruction Act. 4.16.17.18 Ioh. 9.22 Math. 2. v. 3. Apoc. 20. v. 9. Rea. The reason is that they might to their greater damnation haue some checks and inward torments of conscience whiles they trouble and persecute the Godly which is to them but a beginning and a fore-runner of euerlasting damnation Vse Let vs beware that we do not foster and norrish any roote of gall and bitternesse in our selues against Gods truth and seruants least otherwise wee in time become indurate senselesse and desperate but let vs feare God and his iudgments for hee that alwaies feareth in blessed but he that hardneth his heart shall fall into euill The spirit of slumber Thus it is in the originall and perhaps as it is well gessed at by some the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth might to signifie some deepe sleepe wherewith men are vsually possessed in the dead of the night this senselesse slumber may well be an effect and the issue of a pricking and enraged conscience The Doctrine which I raise hence is this that God in his iust iudgements doth many times to punish mens vnthankefulnesse and contempt of the truth depriue them of all sense both of their sinnes and of Gods anger and displeasure against sinne in so-much that neither by plagues nor promises they will suffer themselues to bee awakened out of this deepe sleepe and dead securitâ—e Isay 28.15 The reasons hereof in respect of the wicked themselues are first because they reuolt and depart from the word of God and hence become so blockish that they haue no sense at all neither acknowledge Gods hand and counsaile in their paines and punishments Secondly enioying long peace and prosperity and hauing no open and professed enemies they like the secure citty of Laish and the proud carelesse whore of Babylon thinke they are farre from al danger and shall see no euill Thirdly they vainely imagine that they haue sufficient defense and prouision against imminent euils and if they fall out they haue waies and meanes enough to elude and escape them Let vs be aduised from the consideration of Gods hand vpon the Iewes and beware and take heed that we neuer despise nor reiect the gospell and blessings of Christ propounded and offered vnto vs least with them wee bee left and forsaken in our naturall blindnesse and by continuing stubbernely and stifly in our sinnes wee become worse and worse and so die in our sinnes and bee damned Eyes that they should not see God as a iust iudge doth deliuer vp the reprobates being destitute of his grace vnto Satan and their owne lusts to be blinded more and more Ioh. 9. ver 39. Math. 13.13 and this God doth not by iniecting new blindnesse into them but by withdrawing his grace from them and by leauing them to their naturall blindnesse and so it must of necessity be encreased when men are forsaken of God The reasons hereof are first because they are none of his people and elect and hee is not indebted any way vnto them therefore he sheweth his power and iustice in their blinding and hardning Secondly because for the abuse of the gifts and graces of God and for the ill imployment of their talents God depriueth them of the knowledge and preaching of the word and so they ranne daylie into great blindnesse and obstinacie God in his iust iudgment forsaking them or els if they enioy the ministery of the word their hearts are so hardned and starkned with wicked desires and lusts and by the custome of sinne draweth as it were such a thicke skinne vpon it that it can by no warnings and admonitions be bent or bowed and they so hate the doctrine of the gospell that they neuer heed it much lesse meditate vpon it 1 Vse Let vs not maruaile at this iudgement as though it were some new thing that they that doe stubbernely and stifly reiect the gospell be thus blind seeing that the Prophets so long before complained of it and fore-told it but let vs rather beware of it and pray that we be not for our naughtinesse and negligence giuen ouer to the same iudgment 2 Vse Let vs be truly thankfull vnto God and giue glorie and praise vnto him that leauing and forsaking many others in the blindnesse of their minde and hardnesse of their hearts hee hath by his spirit opened our eyes and eares to vnderstand the doctrine of the gospell and to receiue it by faith vnto saluation for hee hath not done so with euery person neither haue the most knowne his lawes V. 9. And Dauid saith let their table bee made a snare and a net and a stumbling block euen for a recompence vnto them V. 10. Let their eyes be hardned that they see not and bowe their backe alwaies And Dauid as a figure of Christ saith Let their table i. their meat drinke law scripture sacraments of out-ward worship and all their prerogatiues and excellencies bee made i. turned into a snare That is as vnhappy birds are ensnared in that wherein they sought releife and comfort so let the fore-named benefits wherein they outwardly rest and which by their wicked opinions and errors they haue peruerted and abused and their preposterous zeale against the gospell turne to their destruction Let it bee a stumbling blocke and recompence vnto them i. Let them stumble against the Law and holy Scripture as against a stone that they may not bee builded thereby to saluation but may runne head-long to their owne destruction and let it as a recompence turne to their more grieuous punishment and iudgement and leaue them without all excuse Let their eyes of their vnderstanding be darkned i. blinded that they may not admit and receiue the sauing
light of the gospell that they be without counsaile in their affaires and not perceiue the euills which doe hang ouer their heads and bow downe their backes alwaies i. Let them not speede and prosper in their designes and actions but let them shrinke and halt be cast downe and tremble in their mindes and consciences and let them bee brought downe and diminished by slauerie troubles and captiuity and so weaken their strength that they may bee vnprofitable vnto euery worke Q. Did not Dauid Elias Paul and others sinne and offend God in praying and vsing imprecation against Gods enemies A. No for first they did it by especiall and extraordinary instinct of Gods spirit and as Prophets or figures of Christ vnto them the state and reprobation of diuers persons was reuealed of God Secondly when they did wish eternall destruction to the enemies of God they did not to speake properly pray against their persons but against the kingdome of sinne and satan in them which cannot bee altogither destroied but by the confusion of the members and instruments of Satan Thirdly their praiers and imprecations proceeded only from pure zeale of Gods glory and iustice and not from any priuate distemper or mixture of humane passion for they considered them not as their owne enemies but as the enemies and blasphemours of God Q. May we after the example of holy men in scripture pray against any particuler person A. No except we could by a Propheticall or Apostolicall instinct discerne of their spirits and of their reprobation which guift is denied vs or except wee knew that they had committed the sinne against the holy Ghost which is a malicious and finall blasphemy and persecution of the knowne truth and principles of Gods word which is very hard to iudge of for any one particuler person especially in our times wherein such a guift of discerning spirits is not graunted Q. May we not at al pray against the enemies of Christs gospell An. Yes for first wee haue the practise and warrant of holy men in scripture for it Psal. 69.22 2. King 1.10 Act. 4. ver 29. and 30. 2. Tim. 4. Secondly when we pray that the kingdome of God may come we by consequence pray that sinne Satan and all his members may be destroied Thirdly wee are to pray that Gods iustice may bee acknowledged and magnified in the plagues punishments and ruine of the wicked Fourthly we must loue God aboue al men whatsoeuer and if we sincerely loue God we cannot choose but hate his enemies Q. With what cautions and conditions or in what maner may we lawfully pray against Gods enemies A. First we must pray against Gods enemies in generall for there are and will alwaies be many such whom God will neuer saue Secondly against their wicked counsailes plots and purposes and thus Dauid praied that God would turne the counsaile of Ahitophell into foolishnesse and thus the Apostles praied against the counsailes of the Scribes and Pharasies that charged them with threatnings that they should not preach in the name of Iesus but we must not pray against these persons Thirdly we must pray conditionally against them that if they be reprobates and so incurable they may be iudged and iustly condemned but if they be elect and by consequent curable they may bee fatherly corrected and so conuerted and saued Let their table be made a snare a net a stumbling blocke In that here the word table is specially and principally taken for the holy scripture we note and obserue that the sacred scripture is like a table fraught and replenished with most heauenly and exquisite dishes and dainties here is food abundantly sufficient both to satisfie and also to solace euery hungry and thirsting soule Some of them and the principallest are remission of sinnes peace and ioy of conscience and eternall life Pro. 9 22. Math. 22. v. 4. Cant. 5. ver 5. 1. Vse It must teach the ministers of the Gospell alwaies to set forth this table of the word of God which is truely the hole-some and sauing food of the soule and as for all speculations fancies decrees traditions and haie and stuble of worldly vanities let them wholy leaue them off and renounce them 2 Vse Let all sorts of men that wil be saued come vnto this heauenly banquet continually bringing with them an appetite to the word and by praier and meditation of their owne wants and the soueraigne vses of Gods word put an edge to and sharpen their appetites then shall they bee replenished with good things and drinke of the well of the water of life freely otherwise for want of appetite the soule will soone languish and pine away Their table be a snare a net It is proper and peculiar to reprobates and profane persons to stumble at Gods blessings and to abuse and peruert them to their owne destruction Titu 1. ver 15. et 16. Rom. 2 ver 4. et 5. 2 Pet. 3.16 Amos 6. ve 4.5.6 Thus many abuse the doctrine of the law making it a cause of iustification before God thus they peruert the gospell to giue leaue and allowance to licentiousnesse and liberty thus they abuse Gods goodnesse and patience to patronize them in their sinnes and impenitency thus they vse their riches to the oppressing of others their meate and drinke to gluttony drunkenesse and excesse their apparell to ostentation and pride the Scriptures to maintaine their errours and heresies the holy Sabbothes to iornyings idlenesse sportes vanities gaming their wisdome and counsaile to intrappe and deceiue their might fauour and authority to discountenance and tread downe all Godlinesse and goodnesse and to aduance and countenance all impietie atheisme profanes and euill practisesse The reason hereof is they want faith and purity of heart and affections and therefore can vse and apply nothing well their ill hearts and defiled consciences is like to an euill stomacke that turneth sweete meates into sower and holesome vnto noisome Secondly God is their enemy and therefore all things that be otherwise naturally and of themselues good are by Gods curse so many causes of their ruine Vse If wee would not drawe and pull Gods curse vpon vs through the mis-apply or abuse of his guiftes and blessings temporall and spirituall let vs see and search whether we bee true members of Christ iustified by faith and haue our hearts sanctified by GODS spirit for vntill we be called and regenerate all things are impure and vnholy vnto vs and wee can in no action please GOD. Rom. 14.23 2 Vse If we could with comfort good conscience vse and partake of any of Gods creatures wee must by the direction of his word be perswaded of the lawfull vse of them and that they bee ours by Gods meanes wee must also by praier sanctifie them vnto vs crauing a blessing of God and desiring him to direct vs in the right vse of them Let their eyes be darkned that they see not Out of
age wherein the Iewes shal be conuerted there shal be much faith and zeale vpon the earth but in the next following wherein many false Christs shall seduce many then there shal be almost none What shall their receiuing bee but life from death Q. Shall not the generall calling the conuertion of the Iewes bee in occasion of the diminishing and reiection of the Gentiles A. No but a reuiuing of their faith and a quickning of the word For the ouerflowing and streaming fountaine of Gods mercie and goodnesse is neuer drawne drie and the more that men vse it the more it runneth out and sloweth Secondly if that which is euill in it selfe viz. the fall of the Iewes was sauing to the Gentiles albeit accidentally and by occasion much more that which is good off and by it selfe shall produce and bring forth good effects V. If the first fruites bee holy then the whole Lumpe and if the roote then the branches Q. Are they that are borne of holy parents holy or can parents deriue and transfuse grace and holinesse into their children A. No for they are borne and conceiued in sinne and are by nature the children of wrath but they are holy by couenant and promise onelie whether they bee Iewes or Gentiles according to the tennor of the couenant I wil be thy God and the God of thy seed for euer Gen. 17.7 and Gall. 3.9 and they which be of faith are blessed with faithful Abraham Secondly holy and beleeuing parents beget not children as they are holy and beleeuing for this proceedeth onely from grace and Gods free promise but as they are men and naturall parents and therefore that which is borne of the flesh is flesh as all are by nature and that which is borne viz. againe of the spirit is spirit Iohn 3.6 Q. In that the patriarckes and Ancesters of the Iewes are called the first fruites the roote the naturall oliues are not the preferments prerogatiues and excellences of the Iewes farre greater then of the Gentiles Ans. Yes much euery manner of way but not in repect of righteousnesse and merite for herein they are equall and all one Eph. 2.23 but in outward priuiledges and ornaments onely Question What then were then the speciall and singular ornaments and prerogatiues of the Iewes Ans. Nine specially as they are numbred by Saint Paul First the glorious title of Israelites which name Iacob first obtained by reason of wrestling and preuailing with the Angell Secondly the Adoption to bee Gods people in generall Thirdly the Glorie i. the honour and dignity in that the Lord of glory did as it were dwell amongst them signes of whose speciall presence were the Arke and the Temple Fourthly the couenants that is not onely the testament but also many compactes and the agreements that passed betweene GOD and the people Fiftly the giuing of the law Moral Iudicial Ceremonial vnder which is comprehended the Kingly dignity and Magistracie Sixtly the seruice of God that is the whole Leuiticall Ministerie and the Administration of Gods worship Seuenthly the promises that is of earthly and spirituall blessings and of the Gospell promised to the Fathers Rom. 1. v. 2. Eightly the honorable descent from the holy Fathers and Ancestors for whose sake God doth often times blesse the posteritie Ninthly and lastly the hauing of Christ for their kinsman for of them concerning the flesh came Christ who is God blessed for euer-more Vers. 15. If the casting away of them c what the reconciling c. Obs. The conuersion of the nation of the Iewes shall be the worlds restauration and shall wonderfully confirme the faith of the Gentiles Rom. 11.12 Ioh. 10.16 The reason hereof is for that they both shall haue perfect ioy when both Iewes and Gentiles shall alike enioy the common â—elicitie and all scruples doubts and all causes of any pretended separation shall bee taken away and remooued Secondly an increase augmentation and an honor and ornament shall be hereby added to the Church Vse Let vs therefore desire and seeke after their conuersion and heartely pray for it and by writing disputes doctrine and holy example further and promote it for this shall redound to Gods glory and the amplification and improouement of our owne both temporall and eternall happinesse Ver. 15. Be but life from death In that by the Ministerie of the Gospell the Iewes which were dead in sinne are restored to life and the Gentiles faith reuiued wee learne hence the sauing vertue and effectuall power of it The first reason hereof is because it is the power of God to saluation in all the Elect for herein God reuealeth his true and absolute righteousnesse with which life and saluation is alwaies ioyned and by the meanes and ministerie hereof it is conueied and communicated to them that receiue and obey it Secondly it is the immortall seed of regeneration and eternall life for hereby God doth call men to bee his children and doth conuert them hee raizeth and createth faith in them and doth adopte and regenerate them Vse 1. The first vse hereof is to learne vs not onely to magnifie and haue the Gospell in high account and esteeme that bringeth such comfort and commoditie with it but also to receiue it yea to temper it as men doe mixe and dulcifiâ— their tart wine with suger with faith and to apply it to our owne selues otherwise it will bee altogether vnprofitable vnto vs. Vse 2. Secondly wee must hereby bee induced and perswaded to leade and liue a new life according to the tenor of the Gospell and the intent of the word of God For the grace and Gospell of Christ hath brightly appeared teaching vs to deny vngodlinesse and worldly lusts and to liue iustly godlyly and soberly in this present world Titus 2.11.12 Vse 3. Thirdly hereby also wee are remembred and put in minde from whence the. Gospell hath his credit authoritie and estimation not from the approbation of mans reason nor from the applause of the worlde nor from the persons of the Ministers but from God and from the admirable and supernaturall effects and fruites of it For it is giuen by inspiration it is the voyce and letter of GOD and is autentike of and in it selfe and no other doctrines haue any credit authoritie or power but so farre forth as they receiue it from the Scripture or accord with it If the first fruites be holy so is the whole lumpe c. Obs. Heere is commended the goodnesse of GOD and the truth of his couenant of grace that doth redound and extend it selfe to posteritie and succeeding generations euen from generation to generation Exod 20. Psal. 3. Ver. 9. Psal. 89. Ver. 33.34 Psal. 103 Ver. 17. The reason hereof is his truth and couenant doth not depend vppon any creature or thing without himselfe but onely vppon him-selfe and therefore can by no outward meanes be nullified or made frustrate Vse
God in holy scripture Ezek. 11.37 Rom. 9. Rom. 15.4 Ioh. 20.31 Apoc. 9. and 17.18 The reason hereof is because they are very necessary for the confirmation of our faith direction of our liues and therfore God would not haue vs in any wise ignorant of them much lesse to doubt of the truth of them Secondly God would hereby shew and declare the sufficiency of the scriptures and so consequently warne and lesson vs that we giue no credit to bee ruled by any fained reuelation or humaine traditions in matter of saluation but only consult and search the scriptures which containe a plaine perfect and all sufficient doctrine both for faith manners and for sauing of our soules Vse 1. The first vse is to condemne partly the supine and merueilous negligence and extreame slouthfulnesse of them that know not such necessary and fundamentall points and principall conclusions so euidently and so oftentimes spoken of and vrged in the sacred scriptures or the vnexcusable vnbeleife and Atheisme of those that will not beleeue such plaine places and proofes of Gods word but say or at least thinke that the scriptures are vntrue the fables or the politicke inuentions of men to keepe and râ—taine men in some feare and awe These are the Marchiuillians matchlesse in euil of our times Vse 2. We must neuer stagger 〈◊〉 or doubt of them neither at any time cal the certainty and accomplishment thereof in question but rest in them and repaire strengthen and quicken our faith by them for to this end were they giuen As it is written Ministers and preachers must leâ—rne hence not to broach and vtter their owne conceits or the inuentions of men but to speake and preach the holy and wholsome word of God only Luk 4.11.20 Isa. 8.20 Act. 26.22 Reasons hereof are first God so requireth and commandeth Ioh. 4. Isa. 8.20 Ier. 2. Secondly the word of God is for all and in all points that concernes faith and good life of and in it selfe perfectly sufficient 2. Tim. 3.16 and 17. so that it neither admitteth addition nor detraction Thirdly we haue for our light and direction the continuall practise of all the Prophets and men of God in the olde Testament and of Christ the Apostles and Euangelists in the new Fourthly the often and vnsauorie and vnfruitfull blending and addition of humaine vanities doth but darken and diminish the power puritie and efficacie of Gods word Vse 1. Hereby are condemned first the Papists that will not admitte and allow the Scripture to bee the sole and all sufficient rule and touch-stone of Doctrine and faith but adde and equall to it their decretalls traditions c. Secondly the hearers must take heed how and what they heare they must try the spirits and doctrines by the touch-stone of Gods word spirit and then retaine the good and if ought be dissonant from the sacred scripture they must refuse and reiect it The Deliuerer shall come out of Sion Christ the Redeemer Seeing that the Iewes and so all we Gentiles haue need off and haue giuen vnto vs of God not onely for our temporall but especially for our eternall deliuerance and saluation a Deliuerer and a Redeemer we see what wretched and miserable sinners we are by nature children of wrath lost sheepe Math. 15.24 Vassals captiues and slaues vnder sinne and Sathan Luke 4. V. 18. Lying and liuing in the shadow and point of death Ephes. 2.2 and for feare of the second or eternall death al our life subiect to bondage Hebr. 2.15 The reason hereof is for that all men without this Deliuerer and Redeemer to omit their temporall miseries and malladies are in farre worser estate then any brute beast or vgly toad or any other vilde creature for when it dieth his life and woe endeth together with it but the death of man without a Redeemer and without faith in him is but the beginning of vncessant and euerlasting terror and torment Vse Let vs labour to feele and finde our selues to bee thus wretched and miserable and acknowledge that without Christ his suffering and obedience we euerlastingly perish we must from a touched heart acknowledge that shame and confusion belongeth vnto vs that of sinners we are the greatest and therefore wee must intreate the Lord to be merciful vnto vs to receiue vs into his grace and fauour And therefore it standeth vs in hand carefully to labour and endeauour that Sathan doe not fore-stall bewitch and possesse our hearts with his deceites and illusions and so take all sense of our miseries from vs wherein they must needes pine and perish that seeke any other by-waies or shifting euasions Vse 2. Wee must in time seeke vnto Christ onely for helpe for pardon of sinnes and for saluation he hath eternall life in himselfe and is author of eternall saluation to all that obey him and for our better direction herein we must craue and desire the instructions aduise and assistance not only of our pastors and ministers but also of our Christian and beloued friends and acquaintance And shall turne away desections and vngodlinesse from Iacob It is the proper office of Christ Iesus to reconcile the reuolting Iewes and by consequence all the elect in the world to God his Father 1 Ioh. 2.1 and 2. Râ—m 5.8.9.10 Ioh. 1.29 Act. 4.12 The forme and manner is by his death and passion to make payment and satisfaction to Gods iustice for their sinnes 1 Ioh. 1.7 1. Pet. 1.18 Secondly by not imputing sinne vnto his elect and by imputing his owne righteousnesse vnto them 2. Cor. 5. ver 21. Thirdly by abating and weakning the multitude and might of sin in them by the power of his word and efficacy of his spirit Rom. 6. ver 3 4.5.6 Lastly by quite abolishing and remouing them at the houre of death and at the day of iudgment Apoc. 14.13 Hebr. 9. ver 28. Act. 3.19 The reason hereof as he is the blessed seed in whom all nations are blessed he is the roote and foundation on which all Gods promises depend and in whom they are yea and Amen Finally God hath sanctified sent and sealed him alone to be Sauiour Mediator of the world Vse 1. Therefore we must seeke for saluation in none els but in Christ in his only merits righteousnes sufferings for he alone trod downe the wine-presse of Gods wrath and by his death and obedience made satisfaction to his diuine iustice And this is my couenant to them Gods couenant with his people is certaine sure perpetual and alwaies kept on Gods part Act. 3.15 It is the foundation of saluation The reason hereof is because it is ratified and confirmed by Christ his death as no humaine couenant can be for they only last whiles the parties liue Secondly it is in time sealed in the hearts of Gods children by faith Ephe. 1.13 as also renewed and confirmed by