The vvorldes resurrection, or The generall calling of the Iewes A familiar commentary vpon the eleuenth chapter of Saint Paul to the Romaines, according to the sence of Scripture, and the consent of the most iudicious interpreters, wherein aboue fiftie notable questions are soundly answered, and the particular doctrines, reasons and vses of euery verse, are profitable and plainly deliuered. By Thomas Draxe. Minister of the word of God.

The rest were hardned.

Quest. Who is the author and cause of the Iewes hard∣ning, Sathan, or themselues, or God?

Ans. If wee consider it as it is a sinne, and an offence against God, then it proceedeth onely from man, and from Sathan; for mans heart is stony, and as hard as Flint by nature, whereby it is fitte for Sathan to worke vpon.

Secondly, mans heart beeing so hard, Sathan doth counsaile, ••gge, and solicite it to sinne: and man, bee∣ing destitute of grace, willingly forsaketh God, and yeeldeth his assent and consent vnto euill, and detesteth good, and so becometh more hard and indurate.

Thirdly, the more meanes either of instruction, and mercy, or of threatnings and iudgements, GOD offe∣reth to soften and ouer-come their hardnesse, the more, they, by with-standing and resisting them, are harde∣ned and confirme the habite of their nature, and so growe worse and worse. And thus with Pharao they more harden their owne hearts, so that the sinne and fault resideth in themselues, and is not to bee imputed to God:

Quest. In what respects doth God harden?

Ans. As it is an action, and iudgment, and a worke of iustice, and in respect of the end and euent, so God doth it, and is the author of it: As it is an action or mo∣tion it is good, for wee all haue our beeing and moo∣uing from God, but the corruption and defect of the action, proceedeth from mans corrupt minde and will;

as it is a iudgment God is the author of it, thus hee har∣dened Pharoes heart, and doth by the ministerie of his word instrumentally harden the wicked. Lastly, in re∣spect of the end and euent, which is his owne glory: and thus God in the hardening, blinding, and obstinacie of the Iewes▪ tooke occasion to call and shew mercy to vs Gentiles, and thus hee turneth their hearts whether so∣euer pleaseth him, and doth mooue them to execute his owne iudgements; and thus God directed Sathans ma∣lice, the Scribes and Pharisies enuie, Iudas his couetous∣nesse, and Pilate his iniustice, in killing the Lord of glo∣rie, to the redemption of mankind, the instruments in∣tending no such matter, Isay. 1•• v. 7.

Qu. How doth God harden, and in what forme?

Ans. Not by infusing malice, or instilling sinne into the delinquent, for he is iust, holy, and purity it selfe, and therefore he cannot but hate and punish it; but he doth it first, either by not imparting grace, or by with-draw∣ing his spirit from them, for God is not bound either to conferre grace vpon them which they want, or to con∣tinue that they haue receiued. Hee is an absolute Lord, and a most free agent,* 1.1 hee hardeneth whom hee will, and sheweth mercie vpon whom hee will shew mercy.

Secondly, God hardneth them by an outward action, that is, indirectly and accidentally, by casting and ob∣iecting certaine outward things to their eyes, eares, and outward senses, whereby they might bee enlightned, mollified and saued. Of this kinde are preaching, sacra∣ments, miracles, benefites, warnings, threatnings, punish∣ments, all these through their owne fault and want of faith, become hurtfull and dangerous vnto them: euen as good and strong wine,* 1.2 is most vnholesome and peri∣lous to a sicke man. Thus the gospell is the sauour of death to them, yea and a killing letter.

Thirdly, God reiecteth and putteth into their minds and heartes good thoughts, principles and motions, which they peruert and turne to their owne destructi∣on: thus God put into Caiphas his minde, That it was

necessary that one should dye for the people,* 1.3 and to gather all the sonnes of God into one, and not that all the na∣tion should perish. The principle was good, but Caiphas his construction, conclusion, and apply of it was euill. That saying of Pilate,* 1.4 I finde no harme in the man, was good and of God; but I will chastice him, &c. This con∣sequence but a bad conclusion, of himselfe and altoge∣ther euill. Now the cause why God offereth these out∣ward obiects vnto, and doth put these inward motions into men, whom hee knoweth will abuse them; is that his iustice might bee seene and acknowledged by their iniustice.

Fourthly, by giuing successe to their endeuours, and by letting them prosper in sinne. Thus hee bad the Di∣uell goe and seduce Ahabs 400. false Prophets and pros∣per, and thus Iudas and Pharao prospered in their wicked designes, but herein Gods end and scope, and their end and scope much differed. Isay. 10. v. 7.

Quest. How can God bee said to blind the reprobate, seeing that many times, and in many places, hee offereth the light and brightnesse of his glorious gospell vnto them,* 1.5 which is a meane and instrument to informe and enlighten them?

An. First, they are blind by nature, and vncapable of the sauing trueth, and God is not indebted nor bound vnto them, who, albeit hee putteth blindnesse into no man, yet hee leaueth them therein, and doth not infuse light into them; so that the more meanes are vsed for their instruction and illumination, the more they are hardened and blinded; for euen as the Owle by the brightnesse of the Sunne is blinded,* 1.6 albeit all other birds are enlightned by it, and as the Claye is harde∣ned by the same Sunne by which the waxe is softned and melted: so by the same holy Scripture and glori∣ous Gospell, whereby the Elect are enlightened and conuerted, the reprobate are blinded and hardened, and that onely through their owne default and impotency,

and not through the Gospell.

Secondly, God in his iustice (now euery action of iustice hath in it the nature and respect of God) be∣cause it is the punishment of sinne, doth by further blindnesse and hardenesse of heart, punish their corrup∣tion and stubborne rebellion, which they haue and doe most greedily drinke in, and draw vpon themselues, in∣so much that they winke with their eyes purposely, and will not see and acknowledge the trueth shining forth vnto them.

Quest. In Isay the Lord fore-telleth but a particuler iudgement, and why is it here generally applyed?

Ans. First, the rule of iustice and equitie, is one and the same with God in euery age, and therefore hee may according to the proportion and number of their of∣fenses, as well punish many of the Iewes in Pauls time and sithence, as some particulers in Isaiahs time.

Secondly, their sinne and contumacie since Christ his comming hath beene more generall and grieuous, then the sinnes of all their ancestors, therefore it is according∣lie to bee punished.

Thirdly, the punishments of particuler men in Scrip∣ture, serue for generall lessonings and warnings vnto vs, that except wee repent and beleeue, wee are to ex∣pect the like iudgements, and so looke to drinke of the same cup.

Notes

• * 1.1

  Rom. 9.
• * 1.2

  A similitude.
• * 1.3

  Ioh. 11. v. 50. & 52
• * 1.4

  Luk. 23. v. 1••. & 16.
• * 1.5

  2. Cor. 4. v. 4.
• * 1.6

  Similitudes.