Can any man be said to be a naturall branch of the church seeing that all are sinners and children of wrath by nature Aff. per distinct ibid. 30 What persons fal away from the fellowship of the church p. 67 31 In what manner and by what inducements doe men fall away ibid. 32 Is not God changeable in his couenant and promises seeing that he changed his former bountifulnesse towards the Iewes into rigour and seuerity neg p. 77 33 Can the elect wholy loose or bee depriued of faith and grace neg ibid. 34 Is predestination conditionall depending vpon mans beleife or vnbeleife neg p. 78 35 When is likely to bee the time of the Iewes conuersion p. 88 36 Whether they shall euer recouer the holy land neg ibid. 37 What the fulnesse of the Gentles doth signifie p. 89 38 Whether this fulnesse be yet come in or not or any other countries and kingdomes are in probability yet to bee called and enlightned p. 90 39 What is ment by all Israell whether the Iewes Gentiles or both ibid. 40 Whether the comming of the Deliuerer vnto them must be vnderstood â—oâ—ily or spiritually p. 91 41 Can one and the same people be truly said to be beloued of God yet his enemies aff in diuers generations p. 102 42 Is any man called and conuerted by reason of his parents merites and worthines neg ibid. 43 Can the giftes and graces of Gods spirit in the elect bee taken away neg p. 103 44 Doth God euer repent dist ibid. 45 Is God any cause of vnbeleife in man dist p. 109 46 Are all men by nature equally guiltie and prone vnto cuill aff ibid. 47 How then commeth it to passe that one naturall man is outwardly better then another ibid. 48 whether there be any vniuersall election or grace neg p. 110 49 If Gods waies bee vnsercheable how then are we commanded to serch the scriptures p. 116 50 Hath not God reueiled all his will and counsailes to Prophets and Apostles neg ibid. 51 Why are wee commanded to giue glory to God seeing that we can adde nothing to his perfection p. 117 The worlds resurrection Romans Chapt. XI I Demaund then hath God cast away his people God forbid for I also am an Israelite of the seed of Abraham of the tribe of Beniamin God hath not cast away his people which hee knew before know yee not what the Scripture saith of Elias how hee communeth with God against Israell saying Lord they haue killed thy Prophets and digged downe thine Altars and I am left alone and they seeke my life c. WHat then may some repining Iewe obiect hath God that is vnchangeable in his decree couenant whose compassions faile not cast away .i. hath he wholy and vniuersally cast of and excluded from righteousnesse and euerlasting life his people that is the Israelits or Iewes for whose faith preseruation he hath wrought so many miracles whome hee hath fastned and affianced vnto him-selfe by so sollemne a couenant and by so many pretious promises whom he hath enobled and renowned by so many illustrious Patriarches God forbid .i. farre bee that from any mans thought and imagination for it cannot be For I also am an Israelite of the seed of Abraham of the tribe of Beniamin .i. I by mine owne example can testifie the contrary for I notwithstanding I formerly was a Pharisie a Blasphemer a Persecutor and an Oppressor am not cast of but I am an Israelite therefore God hath not cast of all God hath not cast of his people whome he knew not before .i. Albeit God hath generally reiected and cast of the bodie and greatest number of the Iewes that were called and so deemed in their owne eyes and in the estimation of the world by reason of the tenor of Gods couenant and the ceremonies and outward excercises of religion called I say and reputed to bee Gods people yet those amongst them whom hee knew before .i. whom he predestâ—nated to saluation whom hee acknowledged and approued for his owne and whom he preuented by his speciall fauour this people he neuer fayled nor euer will renounce and relinquish Know you not what the scripture sayeth of Elias i. I for resolution of this doubt referre you to the word of God I hope that you are neither so supine and negligent that you haue not read it nor so grosse of capacitie that you vnderstand it not how he maketh request or intercession vnto God saying against Israel i. in how lamentable and zealous maner he complaineth against them namely that they were all fallen away from the true seruice of God vnto the worship of the Idoll Baal Lord they haue kâ—lled thy Prophets digged downe thine altars i. they haue testified and declared their virulent hatred rage and malice against thee and thy truth by murthering and massacring all thy holy and sincere Prophets Priests Leuites that by preaching doctrine examples and practise would not assent too and applaude but condemne and oppose themselues against their idolatry and as for thine altars erected and builded vp long agoe by these holy Fathers for thine honor they haue defaced and destroyed them And I am left alone i. none else constantly and sincerely serueth God in the kingdome and none doe or dare publickly defend thy cause but my selfe and they seeke my life that is they thinke it not sufficient to haue committed all the former insolencies and villanies but they also to make vp the measure of their iniquitie and in hope to roote out euery true worshipper laye waite for my life Quest. Is Gods couenant made with his people by mens vnfaithfulnesse euer abolished and dissolued A. No for it is grounded onely in GOD who is vnchangeable and not in man who is a lyar lighter then vanitie it selfe and therefore not to be trusted Secondly Gods couenant is an euerlasting couenant and his mercy extendeth vnto a thousand generations therefore wee must not for the vnbeliefe of some condemne all but rather hope well of all 1. Cor. 13.7 Q. Whether doth Gods fore-knowledge in the Scripture euer make a difference and distinction betweene the Elect and the Reprobate A. Yes many times as in this and other places of holy Scripture where Gods knowledge and fore-knowledge is taken for the good pleasure of his will for election and his speciall loue and approbation as in Rom. 8.29 1. Pet. 1.2 2. Tim. 2.19 Psal. 1.6 Q. Was it a sinne in the idolatrous Iewes to demolish and pull downe altars seeing that they were set vp and seated in places where they ought not A. Yes for their minde and intention was wicked for they did not destroy and ouerthrow the Altars because they were not set vp onely in Ierusalem where they ought to be by Gods expresse commandement but because they would not haue sacrifice done to God onely Q. Whether that the true Church of God in the mysteries of predestination and other points of faith may
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
hee that beleeueth not maketh Christ a lyer in that he will giue no credit and assent vnto the promises that he propoundeth and offereth vnto him But feare Q. Why then doth the Apostle bid the Gentiles feare If they must feare how then can they bee certaine A. First Paul directeth his speech here not to euery particular person but to the Gentiles in generall wherein and amongst whom there might be many proud and vnmortified professors and many doubling and dissembling hypocrites for whom this admonition was very necessary Secondly it is rather a Caue at then a Commination serueth not to astonish them but to stirre them vp to more carefullnesse and dilligence Lastly feare in this text is not to bee vnderstood of any troubling and tormenting feare but of a reuerend awe of Gods iudgements and of an holy care and indeauor to preuent and diuert the disfauor and wrath of God which may very well consist and consort with the certainty and assurance of faith for whosoeuer hath faith and hope hee purgeth him-selfe and keepeth him-selfe that the euill toucheth him not The naturall braunches How can the Iewes bee truly said to bee naturall braunches and consequently good seeing that euen they are by Adams fall sinners enemies to GOD and the children of wrath as well as others Ephes 2.3 Ans. The Iewes indeed had no naturall holynesse neither was it deriued from carnall succession neither was their nature better then ours but they are naturall braunches and were so called by reason of the couenant of grace made with them onely and their nation Secondly because they were seuered and seperated by GODS outward couenant and calling ceremonies and worshippe from all the world besides and were as a Fountaine sealed vp and as a Garden inclosed i. reserued and sanctified for Christ his owne vse and seruice If God spared not the naturall branches Q If the naturall branches bee not spared then they that are ingrafted into Christ by faith may bee cutte off Ans. The Argument followeth not for they are called naturall not by reason of their sound faith which they now had but because of Gods couenant and because naturally they had their beginning from the Fathers Secondly they were onely members of the visible Church wherein are many hypocrites but not of the Catholike and inuisible Church Take heed least he spare not thee i. least he disdaine thee and cast thee off Ques Can an elect or true member of the Church fallâ—way and so perish Ans. No for they onely haue the spirit of regeneration whereby they are sealed vnto the day of redemption they alone are indued with the spirit of constancie and Christ doth neuer cast them off Iohn 6.37 but the comforter doth abide with them for euer They may for the time bee depriued of the outward ministery and meanes of grace and saluation yet they were GODS people before in his eternall counsell Secondly benig regenerate and borne anewe of incorruptible seede they cannot perish nor fall away albeit the outward meanes bee remoued Ques What are wee then to thinke and iudge of those that from the profession of sound doctrine fall away to superstition or Atheisme and from outward and apparant holynesse to open prophanesse and licentiousnesse and thus liue and die were they euer of the number of the elect or any members of the inuisible Church Ans. No for the elect and members of the Catholike and inuisible Church are onely indued with sauing faith true repentance a liuely hope and the true loue of the godly their bretheren which graces neuer faile die or are vtterly extinct Whereas Apostates and they that degenerate to Atheisme and open Prophanes were neuer indued with true faith repentance and other graces that accompany saluation Well they might for the time haue the shadow of them but they neuer had the truth and substance Secondly Christ is alwaies and he alone an effectuall Mediator and Intercessor for the elect onely whereby they are so preserued in the state of grace that they cannot fall away Wherefore Apostates and backe-sliders were Christians and members of the Church in outward apparance and shewe onely and in their owne opinion and estimation of others and indeed all their holynesse and profession is nothing else before God but meere formalitie and hypocrisie And therefore all these temporall things and outward seemings in time of temptation soone fade and fall away and of such Christ pronounceth that he knoweth them not .i. he neuer did nor doth acknowledge them for any of his elect nor approue of them Ques Who and what kinde of persons fall away Ans. First they that are outwardly ingrafted into the couenant but yet are not inwardly called nor elected Secondly they that receiue the seed of the Gospel but without the roote of true faith and inward change renouation of heart and affection and these are onely the reprobate Math. 13. V. 19.20.21.22 Ques In what sort or in what regard doe they fall away Ans. First by their vnbeliefe and vnthankefulnesse refusing the promise made to them Secondly by corrupting and choaking the seed of the word either by want of memory or vnderstanding of defect of change and regeneration or absence of the full perswasion of the truth or finally either by troubles and persecutions or else by prosperitie profitt and pleasures Here-vpon the worde and Sacraments and the golden candlesticke of the Angelicall ministery as wholy taken from them as sometime it iustly commeth to passe or else if they haue no meanes continued they either as recusants and meere Atheists contemne them and refuse to vse them or else are thereby through their owne corruption more hardned blinded and darkened for the more good gifts and meanes of grace which offreth vnto them and the good motions he putteth into their mindes the more they do corrupt and abuse them The branches are cutte off that I might be grafted in Ergo. Our dignity and worthynesse is greater then that of the Iewes Wee must in Gods especiall works and iudgements dilligently weye and consider the true causes and distinguish and diffeâ—re them from those that are causes accidentally by occasion only as in this verse For the fall of the Iewes could not be properly any efficient or procreant cause of the saluation of the Gentiles the effect ariseth from the proper cause and resembleth reteyneth the nature of it The reason hereof is because the issue euent and consequent may bee good God so ordering directing and ouer-ruling it when the instruments that worke onely accidentally and ayme at their owne euill ends are euil and maliâ—ious Thus Ioseph was exalted after all his troubles and Iobs restitution and recouery 〈◊〉 redemption by Christ his death was in regard of the effect and euent good yet they wicked Instruments that onely accidentally and occasionally wrought it sinned heinously and are not to bee excused For if they would or had pleased God in
the sacraments both in the old and new testament 1. Cor. 11.24 et 21. Vse 1. It teacheth vs first not to despise the poore Iewes vnto whom this couenant was first made and in some of whom it is alwaies verified and accomplished Vse 2. We must by faith apply vnto our selues Christ al his sauing benefits that the couenant testament may be firme and good in vs vnto vs for without application there is no benefit and comfort felt and enioyed of meate drinke apparell phisick weapon so much losse of Gods promises When I shall take away their sinnes It is proper to God alone to forgiue and take away sin as here in this place God taketh from the Iewes security and vnbeleife Math. 6. Mark 2.7 2. Sam. 12.10 The reasons hereof are first for that sinne is committed only against the maiesty law of God and as for the offence or sin committed against any man or creature it is no more in it selfe but an iniury wrong or trespasse Let herevnto be added that the breach of mans commandment is no sin vnlesse it do withal imply include the transgression of Gods commandment that commandeth obedience therevnto in all things where it doth not contradict his law Secondly God taketh away not onely the punishment as men in outward punishments partly can do but also remoueth the gilt corruption of nature which none els can do Ps. 51. ver 2. and 7. Thirdly Gods power and authority is most absolute and altogether independent therfore he cannot be hindered or preuented by any other from granting and giuing pardon vnto his children as the lame creple in Iohns Gospell was for 38. yeares Vse 1. Seeing that the Lord hath made a promise of forgiuenesse of sins to the Iewes and to reconcile them by the couenant of grace we must not despaire of their conuersion much lesse vex and reuile them least God when he receiueth them againe into fauor hee deseruedly exclude and cast out vs for our contempt vnthankfulnes Vse 2. Hereby also are checked and confuted al superstitious persons Idolaters Hypocrites proud persons Pharisies and Papists who seeke for righteousnes of a sinner before God and for pardon and remission of sinnes not from Gods mercy alone in Christ but from humaine satisfactions indulgences purgatory and praiers for the dead and humaine merits Vse 3. Seeing that God alone doth take away sinne that from them that seeke sue for it we must vse al the means to obtaine it and namely humbly confesse our sins vnto God and cry vnto Heauen for pardon For here in the saying is chiefly verified spare to speake spare to speede Their sinnes The glory of our redemption by Christ and of the testament of God and the peculiar prerogatiue of the Catholike Church chiefely consisteth in the forgiuenesse of all our sinnes and when they are not imputed vnto vs and the punishments of them is remoued Math. 1.21 Luk. 1.77 Act 3.19 Psa. 103. ver 3. and 12. 1. Re. For it belongeth onely vnto the beleeuers and repentant Iohn 3.16 Act. 3.19 but all vnbeleeuers and vnpeniteâ—t persons are excepted for they albeit hee beares long with them herein delaying their punishment yet God pardoneth not them but they receiue the end of it damnation The reason hereof is because without forgiuenes of sins we are more miserable then all creatures for when wee end this miserable life then we beginne that intolerable torment that shall neuer haue end nor ease Secondly of all burthens it is most heauy and most presseth downe the conscience as Dauid by experience felt for he pronounceth him blessed that is eased of the burthen of his sin Thirdly it is a principal article of faith and a speciaâ—l prerogatiue of the Chruch who beleeueth the forgiuenesse of her sinnes and is eased thereof Fourthly it is the cause onely of our righteousnesse before God and the gate of euerlasting happinesse and therefore they are onely blessed that rely vpon Gods free mercy for the pardon of their sinnes Vse 1. Ministers must learne hence in their sermons not to propound and offer remission of sinnes to all men indifferently without condition as the Papists do who absolue whore-mongers murderers drunkards traytors blasphemers whom God doth not absolue but only to those that beleeue and truly repent Vse 2. They hence are knowne to erre to be deceiued who thinke that remission of sins is but the beginning of righteousnes and happines wheras seeing that in the faithfull deere seruants of God there are so many faults defects and errors it sufficeth not once to haue entered the way of blessednes vnlesse the same grace do follow vs vnto the tearme and end of our life Vse 3. Here are condemned the heathen Philosophers who being ignorant of true blessednes the means to attaine vnto it sought it in honors pleasures speculation authority morall actions and not in Christ by faith of whom they were altogither ignorant Secondly Iewes who albeit in some sort they apprehended and vnderstood truâ— blessednes yet they fought to be partakers of it by their owne works by the ceremonies of the law and not by forgiuenesse of sins through Christ only and hence they stumbled at the stumbling stone Lastly Papists who wil be saued by their own works and satisfactions and be hereby iustified before God Vse Seeing that the remission of sinnes is so excellent and singular a priuiledge of the Church wee must if neede bee purchase this treasure and this pearle with the losse of all that wee haue and hauing once obtained it we must alwaies and from our hearts giue God thanks for it Vse Lastly desiring to be assured of the pardon of our sins we must not willingly and wittingly sin against the light of our conscience and offend the diuine Maiesty but hate leaue forsake them otherwise sin vnrepented off is neuer forgiuen Iohn 8.21.24 Luke 13. V. 3.5 As concerning the Gospell they are enemies for your sake but as touching the election they are beloued for the Fathers sakes For the gifts and calling of God are without repentance Sense As concerning the Gospell .i. so farre forth as they resist and persecute it they are enemies 1. Hatefull to God they are enemies vnto God and he vnto them for your sake .i. you by occasion hereof may be receiued into their roome and because they hate distast and persecute you for the profession of the Gospell But as touching the election .i. in regard that very many in this nation are chosen for eternall life they are beloued .i. deare vnto God for the fathers sake .i. for by reason of the promise made to the holy Fathers Abraham Isaack and Iacob For the gifts of God .i. his free promises which of his grace he doth promise offer and bestow vpon men and calling of God .i. that whereby he already hath and yet doth call â—ome of the Iewes to
with ioynt harmony and consent of heart and bodie fly and shun all iust shew and appearance of Idolatry Euen so then at this present there is a remnant through the election of grace This verse conteyneth the illustration and probation of Paules proposition touching the reiection of the Iewes and the summe of the comparison is this Euen as in the daies of Elias all the children of Israell seemed to haue fallen away from the true worshippe of GOD to the adoration of Baal and yet notwithstanding there were seauen thousand though vnknowne to Elias that neuer bowed their knee to the Idoll euen so at this time there is a reseruation of many elect amongst the Iewes albeit the greater part of them for the time are cast away From this application and comparison of the Apostle this instruction and doctrine offereth it selfe to our consideration viz. That God is alwaies true and like himselfe and neuer changeth his nature couenant promises Psalm 89. vers 33 and 38. Romanes 3 4. 2. Samuel 7.28 And therefore it cannot bee that hee hath wholy reiected all the Iewes For God is voide of all corruption and alteration in his essence it can neuer faile but remaineth the same from etâ—rnity to eternity Secondly he is constant and vnmoueable in his will he keepeth all his decrees once made and he neither changeth them nor hath any need so to do 1. Vse This serueth notably for our comfort and consolation in this life for Gods decree of election is certaine the grace of God in his elect is perpetuall Rom. 11.30 Ier. 31. ver 31. Therefore we cannot miscarry 2. Vse Whereas God is alwaies like him and vnchangeable we must learne hence to be constant stedfast and vnchangeable in all duties of piety to God of sobriety to our selues and of charity and iustice towards all men otherwise as it is a shrewd and fearefull signe of Bastardy when the child in nothing resembleth the parents so it is a dangerous signe that wee bee none of the Lords when we are so ticklish fickle and false in our duties and couenants both to God and men herein nothing resembling the Maiesty of God V. 5. A remnant through the election of grace V. 6. And if it be of grace then it is no more of workes or els were grace no more grace A remnant From the warrant and authority of this and the like places it euidently appeareth that the number of the Elect and of those that shal be saued is at all times verie small and few in comparison of those that are reprobates and that perish but especially in the time of a generall or long continued defection and Apostacie Luke 18.8 Math. 7.14 They are a little and a contemptible flocke they are but a remnant and reseruation a tenth Isaias and Paul say though the number of the children of Israell were as the sand of the sea yet shall but a remnant bee saued Isay 10.21 et 22. Rom. 9.27 Narrow is the way that leadeth vntolâ—fe and few there are that enter into it Math. 7. ver 13 and 14. The cause of this small number of them is not because Christ doth enuy saluation to any for he doth most kindly inuite and allure all to come vnto him but because the greatest number refuse the grace of saluation offered vnto them and will not by faith receiue and apply it 1 Vse It ouerthroweth the error of them that determine of a church by a perpeâ—uall multitude whereas alwaies though sometimes more and sometimes lesse it is the least number by many degrees that treadeth in the right way that followeth the truth and that entereth in by Christ. 2 Vse We must comfort our selues against the paucity and fewenes of Gods children that his can neuer fall a way neither can they perish these God alwaies hath a tender regard of he doth take notice of them confirme and defend them against all crosse euents and after-claps And as for other mens profanesse vnbeliefe Apostacy it shal nor can neuer any whit preiudice their fauor and felicity for euery man shall beare his owne burden and euery man shal be saued by his owne faith or condemned for his owne vnbeliefe and impenitency V. 6. And if it bee of grace then it is no more of workes or els were grace no more grace but if it be of workes it is no more grace or els were workes no more workes And if it be of grace The election calling and reseruation of a remnant proceedeth onely from Gods meere mercie and fauour and not from any fore-seene faith workes or any outward priuiledge whatsoeuer for els grace i. not of grace but wages giuen vnto them for the worth and dignitie of the worke But if it â—ee of workes then it is no more of grace i. arising from the gratious loue pleasure and good will of God â—â—sls i. â—f it be of grace were worke no more worke i. the merit of workes were no more merite but a free gift From the Apostle his practise reasoning and concluding thus from the contraries the affirming of one of which doth necessarily deny and take away the other this fundamentall point offereth it selfe to our view and consideration That in the matter and mysterie of mans predestination iustification and saluation all disposition of mans will all fore-seene faith and workes all naturall and peculiar prerogatiues are wholy debarred and shut out from beeing aâ—y impulsiue moouing and working cause of it and that they proceed onely and wholy from the euerlasting decree and good pleasure of God The Scriptures are most plaine and pregnant for the demonstration of this principle Romanes 9.11 Ephesians 1.5 Iohn 15.16 Acts 13.48 Deut. 10.15 Further reasons to backe and fortifie this assertion are these first all disposion of mans will followeth predestination as doth likewise faith and workes and therefore cannot possibly be any cause of it Secondly it is naturally bent vnto euill continually and therefore cannot deserue ought at Gods hand and as for faith and workes they are fruites and effects of election therefore no cause of it they are also vnperfect and therefore voide of merite Thirdly they are the gifts and workes of Gods spirit in vs therefore not of our selues or from our owne worthines and touching natural and speciall prerogatiues they in the Iewes proceeded from Gods couenant and not from naturall generation for Iewes and Gentiles are alike conceiued and borne in sinne Fourthly the holy Patriarkes neuer rested much lesse gloried in them More-ouer if Gods predestination were caused by foreseene faith and workes then might an euident reason be giuen of it which Paul vtterly denieth and if workes could merit ought by their owne worthinesse then grace should be destroyed Gods glory empaired and all the workes of our redemption obscured Lastly God hath chosen vs from euerlasting in himselfe in Christ to the praise of his glorious grace and hath made vs vessels of mercy of
these words which are part of the cause it euidently appeareth what a great iudgement of God it is for men otherwise of iudgement cunning subtill politicke to bee ignorant of the waies of GOD and to vnderstand nothing well and to fight and rebell against God and his blessed truth and yet to perswade themselues they haue vnderstanding This was the case and condition of Corah and his complices who bragged and boasted of their sharpe sight and would haue put out other mens eye in so much that they accused Moyses and Aaron Gods blessed seruants as though their sinnes were notorious and open to all men Thus the Scribes and Pharises with whom our Sauiour so often disputed and by name in the 9. of Iohn were made more blinde by our Sauiour CHRIST his preaching doctrine conference miracles life innocency and therefore hee saieth that hee came vnto iudgement in this world that they which see might bee made blinde i. They that see by their owne iudgment and thinke that they neede not the sight of grace for their pride and contempt are more blinded `according to the threatning and complaint in Isay. Who is so blinde as my seruant and messenger And thus the Popes Bishoppes Priestes Iesuites Seminaries of the Romish Church who when they are told of their errours demaund if the Church may erre falsely perswading themselues that they are the Church and therefore they cannot bee deceiued The reason of this iudgement is for that this obstinate and malicious blindnesse is the beginning and progresse to eternall damnation 1. Vse When we see such things and iudgements come to passe let vs not bee offended nor wauer in our faith but rather bee confirmed and strengthened in it for as much as such iudgments are inflicted vpon the opponents and contemners of it It must bee an admonition against those conceited persons who deceiuing themselues thinke they see and to bee of all most quick eyed when all their consultations and proceedings are against Gods reuealed will and nothing indeed but workes of darkenesse and the Deuill 3. Vse Wee must bee thankfull to the Lord for the light and knowledge imparted vnto vs and supplicate vnto his diuine Maiestie that hee would not punish our sinnes with so great a punishment And euer bowe downe their backes Obser. Seeing the curse of God hangeth ouer the enimies heads wee haue no cause to bee afraide and affrighted at their malice furie and frensie but rather to confirme and comfort our selues in our holy profession for God will at length bring them to confusion and will bring and procure ioy and deliuerance to his The reason hereof is for that it is in the hands of God to breake their strength and to smite them with a spirituall blindnesse as he smote the Syrians the Aegiptians and Elymas the Sorcerer with materiall blindnesse Vse The vse hereof serueth to reprooue the faintnesse and want of faith in such who because they see no present likelyhoods beginnings and possibilities of the wicked mens ruine and ouer-throwe begin to call in question Gods iustice and to frame and conforme themselues to their ill wayes and practises not knowing that the candle of the wicked is soone put out and their pompe and brauery soone commeth to naught and that in the meane time the godly are onely proued and tried whether that they will abuse Gods patience and bounty as the wicked worldlings and Atheists doe or not Bowe downe their backs The weakning of the strength is a speciall iudgment of God Psalm 102. vers 24. that is if at that time for their sinnes they were diuersly afflicted and banished out of their countrie and cut off in the middle of their race that they should not see the longed for time of the Messias nor bee partakers of the promised and expected glorie much more are they and so remaine to bee afflicted and captiuated since the Incarnation and Ascension of Christ for as much as they would not haue Christ to raigne ouer them nor would bee ranged vnder his banner nor submit themselues to the Scepter of his Gospell Bowe downe their backes alwayes or make their loynes to stagger as in the originall or Hebrew i. cause them to tremble in their consciencesâ— From both these translations considered together we may obserue how grieuous and violent is the inward vexation and perplexities of an euill conscience especially in mighty calamities and sore temptations so that often-times it weakneth and shaketh the strength of the whole body It maketh them feare where no feare is and with Caine to thinke that euery body that meeteth them is their enemie and will kill them They in their sports and iollities with Balthazer oftentimes obserue the hand-writing of Gods iudgement extant against them and being aliue they are already dead and being in earth they are in the very suburbes of hell Vse If wee would bee free from the torments and trouble of an euill conscience wee must repent vs vnfainedly of all our sinnes and with faith and holy zeale embrace and constantly follow and professe the Gospell of Christ. For this is the meane and way both to procure and to retaine ioye and peace of conscience in all trials and troubleâ— whatsoeuer The third Section or part of the Chapter Vers. 11. I demand then haue they stumbled that they should fall God forbid but through their fall saluation commeth to the Gentiles to prouoke them to follow them Vers. 12. Wherefore if the fall of them bee the riches of the world and the diminishing of them the riches of the Gentiles how much more shall their aboundance Sense I Demand then haue the Iewes stumbled viz. at Christ the Rocke and stone of offence that they should fall viz. should in Gods euer-lasting counsell be wholy cut off and so perish God forbid i. let no man thinke or iudge so for the couenant is not vtterly abolished but they many of them remaine in possession of it But through their fall i. accidentally and indirectly saluation is befallen to the Gentiles i. A doore and way of Gods grace is opened vnto them so that they are hereby called and brought into Gods Church and kingdome If the fall of them i. their fewnesse and small number bee the riches of the world i. so further the calling of the Gentiles how much more shall their aboundance doe i. when the greatest number of them shall bee called and embrace the Gospell then they shall much more further it And the further meaning hereof is that if their fall can against nature doe it much more their fulnesse raysing vp and calling according to nature will effect it for faith is of greater power and validity then infidelitie and grace then corruption and the Iewes if they had beleeued had both confirmed the trueth of God and by their doctrine and example wonne many whome now by their obstinaciâ— they haue estranged and lost Question Through their fall
Quest. Can the Church fall away from the couenant grace and fauour of God Ans. The body in generall may I meane those that are onely outwardly called and the ministery of the Gospell may be as it is often taken from them and so they fall away to Atheisme heresie or prophanesse for God alwayes hath his elect which come to Christ and shall neuer bee cast out God putteth his feare in their hearts and they shall neuer depart from him Thirdly Christ prayeth for them and is alwayes heard Lastly the golden chaines of saluation viz. predestination calling iustification and glorification is nor can bee neuer dissolued or broken 2. Question Through their fall saluation is hapned to the Gentiles Qu. Are they excused that by their vnbeleefe and vnthankfulnesse giue an occasion vnto other mens conuersion Ans. No no more then Iudas who by his treason and hanging of himselfe ministred an occasion viz. accidentally to the calling and surrogating of Matthias in his roome For first they insteed of giuing good example which they are bound to doe offend and scandalize others Secondly the good commeth not from them as any causes or proper instruments of it but is to be ascribed to Gods goodnesse and wisedome onely who can and often doth out of darkenesse bring light and out of sinne draw good Lastly theeues robbers murtherers and oppressors giue occasion of enacting and executing of good lawes yet no thankes to them for they had no such intention secondly in regarde of themselues their sinnes are farre more vile and horrible then the good that commeth accidentally by it Haue they stumbled that they should fall God forbid Here we may note and obserue Gods goodnesse and the constancie of his eternall loue in Christ to his children whom hee loueth once hee loueth euer hee doth not for the vnthankfulnesse of many or most breake off all occasion to doe good to his though neuer so few in number and neuer so odious and contemptible in the world If there bee but one Noah and his family in the world that truly serueth him hee will remember and saue them when all the world besides perisheth If there be but one Lot in Sodome hee shall bee preserued when all the rest are consumed though Christs flocke bee a little flock yet they shall inherite a kingdome and they whom the Lord shall finde waking and well dooing at his comming albeit they bee neuer so rare they shall be blessed The reason is Gods couenant is vnchangeable and reacheth vnto a thousand generations and the infidelity of men cannot make his faith and truth in performance of his promises of none effect Secondly God is iust and doth not as wee see amongst men punish and condemne the iust for the vniust Vse This must encourage and confirme vs in the course of godlinesse and in sauing our selues from the common corruption of faith or manners wee shall not loose our reward Bee the times neuer so corrupt religion neuer so abolished sinne neuer so rife Atheisme and superstition neuer so much swarme and abound yet God thinketh neuer the worse of his or thereby taketh an occasion to handle them roughly but hee maketh a distinction and difference betweene the righteous and the wicked betweene him that serueth God and him that serueth him not 2. Vse Here is condemned the bad and vniust practise of some that for one man of a calling or profession that falleth and offendeth taketh occasion rashlye to censure and condemne all as though all the Apostles should be condemned of couetousnesse and treason because Iudas was such or all holy Deacons of Apostacie Idolatry and fornication because Nicholaus proued to be such or all professors of lying and indirect dealing because Ananias and Saphyra his wife were detected to be such and therefore extraordinarily punished whereas in this bad and worst world wee may meruaile that any remaines good rather then all or most are such Secondly the number of the good is euer farre lesse then the number of the wicked By their fall saluation is come to the Gentiles God in his wisdome doth so order and dispose of the things of men that hee doth turne those things which in and of themselues are euill and hurtfull vnto occasion of good Hee intendeth worketh and effecteth alwayes good albeit the instruments intend and worke ill The Alchymists of our time notwithstanding all their paines prating and practising can neuer turne and conuert base mettalls into gold but God can and often doth turne euill into good Thus â—hee turned the malice enuie and ill affection of them that put Christ to death to mans saluation Ioseph his selling into Aegipt and his long imprisonment to his great and high aduancement â—â—d the releeuing and preferment of his old Father and of all his enuious brethren and thus hee directed the infirmitie of Abraham and the Mid-wiues in lying into their safetie and Dauid before Achis faining himselfe madde into Dauids preseruation Vse Let none then that feare God bee terrified and daunted with the blustring threatnings or furiousnesse of the wicked against them but in faith patience and silence commend themselues and their cause to God for hee will direct all to good and out of euill premises draw good conclusions Psal. 38. Psal. 112. To prouoke them to follow them See heere and obserue the great wisedome and louing kindnesse of God towards his children who by his fauour shewed vnto others and by substituting others into their places maketh them ashamed of their vnthankfulnesse and laboureth to stirre vp in them a desire and purpose of reconcilement Because saith the Lord they haue mooued mee to iealousie with that which is not God they haue prouoked mee to anger with their vanities I will mooâ—e them to iealousie with those that are no people I will prouoke them to anger with a foolish nation And herein God dealeth with them as a tender Father with his vnkinde or disobedient childe that will not come to him hee taketh another sonne in his armes or setteth him betweene his legges embraceth praiseth and maketh much of him hereby correcting the stubbernesse of his other sonne and prouoking him to seeke for the like fauour and acceptance 1. Vse Hereby are condemned those that by their Idolatrie as the Papists doe or else with others by their arrogancie pride and contempt alienate and deteine the Iewes from Christianity 2. Vse Secondly let vs endeuour by our pure and sincere seruing of God by our holy zeale by our godly life and iust dealing toâ— giue light vnto the Iewes and at length to prouoke them to emulation and so to winne them that there may be vnder Christ the head â—one fould and one shepheard Iohn 10. v. 27. 3. Vse Let vs as we be waile their hardnesse of heart vile contempt of Christ and his Gospell so dayly and heartily with that Elizaeus of our age now in glory pray for
their conuersion and with that reuerend Father say O Lord Iesu thou doest iustly reuenge the contempt of thy selfe and this vnthankefull people is worthy whom thou shouldest most sharpely punish But O Lord remember thy couenantâ— and regarde the afflicted for thy names sake Also grant vnto vs that are of all men most vnworthy whom notwithstanding thou hast counted worthy of thy merciâ— that wee profiting in thy grace may not bee instruments of thy wrath against them but that wee may rather by the knowledge of thy worde and by the examples of an holy life through the working of thy holy spirit reduce them to the right way that thou maiest once bee glorified for euer of all nations and people Amen The fall of them the riches of the world Quest. Can good come of euill and saluation of the Gentiles come from the fall of the Iewes is here the corruption and dying of one the cause and generation of another Ans. Although euill can neuer produce good as the proper cause of it yet indirectly and by occasion it may worke it Thus wee see that from euill manners and the corrupt behauiour of men good lawes haue their beginning and originall Secondly the omnipotencie and infinite maiestie of him that at the first drew light out of darkenesse can draw good out of euill The riches of the world the riches of the Gentiles Here by riches is meant the sauing knowledge of the Gospell the grace of Gods spirit remission of sinnes and the assured promise and expectation of eternall life whence I gather and propound this doctrine That the grace and knowledge of God is the onely true and lasting riches and that alone that maketh the owners and possessors blessed Hence the godly poore are sayde to be rich in faith to be riche in GOD Luke 12.21 This is the true riches and properly theâ—r oâ—ne for they shall neuer bee taken away from them and they that are possessed of them shall neuer hunger nor thirst Io. 4. This is the treasure hidde in the field of the Church which when a man hath found bee hideth preserueth it and for ioy thereof goeth and selleth all that he hath and buyeth that field This is that pretious pearle which a marchant finding selleth all that he hâ—th and buyeth And as a man albeit otherwise as poore and miserable as Lazarus being possessed with no worldly goods and hereditaments yet if hee haue of his owne a goodly pretious and costly Iewell he cannot bee but rich euen so he that is enriched with the pretious Iewell of the grace and knowledge of God albeit hee otherwise haue nothing yet before God hee is verie rich That Gods Sonnes are rich albeit they are in the account and estimate of the world and in worldly respects they are many times poore and bare the Scriptures in other places afford plentifull Testimonies 1. Cor. 3.21 Ephesi 2.17 1. Tim. 6.19 1 Vse Wherefore let vs not dote vpon earthly and perishable things which can neuer make the possessors happy and blessed before God but let the word of God dwell richly and plentifully in vs let vs seeke to compasse the knowledge of it with all care and indeauour for of all other things it is most pretious and it alone being tempered and receiued by faith doth solace and satisfie the heart and yeeldes true and perfect contentment vnto it 2 Vse We must so labour and so order the matter that Christ be our treasure and our rich pearle and where our treasure is there must our heart bee also otherwise if wee make neuer so goodly and great purchases in the world and bee neuer so stored and furnished with worldly wealth and want this spirituall treasure this spirituall gould siluer Iewels c. we are in the eyes of God and so shal be one day declared before the eyes of all men to bee most beggarly and banckrupt naked and ignoble Luk. 12.21 Apoc. 3.17 V. 13 For in that I speake to you Gentiles in as much as I am an Apostle of the Gentiles I magnifie or adorne mine office V. 14. To trie if by any mâ—anes I might prouoke them that are of my flesh to follow them and might saue some of them I speake to you Gentiles viz. which are called from among the Gentiles in as much as I am an Apostle of the Gentiles i. I haue beene called of Christ principally that I should bee the Doctor of the Gentiles that I might carrie his name before them Act. 9.15 Gal. 2. ver 7. and 8. I magnifie mine office i. I ommit nothing that may appertaine to set it forth and make it famous and illustrious for this is glorious to my ministery 1 Cor. 15.10 1. Thess. 2. vers If by any meanes I might prouoke i. by preaching and my example stirre vp them that are of my flesh i. those that are sprung of the same Ancestors and so entirely beloued to follow them i. to beleeue in Christ and embrace the gospell and might saue some of them i. bring to the obedience of faith and by consequence to saluation Q. It is proper to God alone to conuert men to God how then can the ministers be said to conuert saue he alone giueth faith Eph. 2.20 he alone giueth repentance 2. Tim. 2.25 and hee alone softneth and mollifieth the heart Ezek. 32 An. God conuerteth and saueth as the proper effitient cause and author of it working inwardly and making the ministers doctrine effectuall but the ministers and preachers do it as outward meanes and instruments propounding offring and applying Gods promises vnto their hearts whose ministery is onely so farre-forth sauing and conuerting as it pleaseth God to prosper blesse it Act. 8. v. 31.37.38 Act. 10.43 2. Cor. 5 v. 18. Act. 16. v. 14. V. I magnifie my Ministery that I might prouoke them and might saue some of them Wee here from Pauls practice and paines in the adornation of this ministery learne wherein the dignitie ornament and true honor of the ministery doth consist not so much in titles pompe prebends multiplication of benefices glorious apparrell eminencie and superiority of place albeit there is and needes must bee an inequality and difference of order and degrees in the ministers for composing of controuersies and auoyding of confusion as in diligence of teaching in aduancing true religion doctrine and life and in winning many to Christ. 2. King 2.12 Act. 20. ver 28. The reasons hereof are these First God hath ordained them and their calling to this end Act. 26. and if they execute it not their sinne is greeuous and their iudgment most fearefull Secondly hereby Gods name is magnified amongst men and the sweet oyntment and smell of his gospell is dispersed farre and wide Thirdly they confirme their ministery and comfort their soules here and gaine addition of glory in the life to come 2. Cor. 2.16 Apoc. 11. Dan. 12.3 Vse The vse hereof is first to taxe
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
fruite and obedience then the sun without light the fire without heat the springing fountaine without water Vse 1. Wherefore let vs to our outward profession of the Gospell adde and associate the continuall traine and attendant of good workes of pietie deuotion towards God and of loue and iustice towards men Thus God hath commanded our faith requireth for the testimony and cherishing of it our neighbours need it and God both regardeth and in fauor rewardeth it otherwise if we bring forth no fruit of godlinesse goodnesse it followeth that we neuer had true communion with Christ and therefore in time we shall bee disclosed and discouered to haue beene but meere hypocrites and it shall be notified to our selues and to others that wee neuer did appertaine vnto him and therefore we shal neuer bee admitted into the Court and Pallace of heauen but as vnprofitable seruants cast into hâ—ll fire Thou being a wilde Oliue tree In that wee Gentiles are compared to a wilde Oliue wee heare learne this instruction that as wee Gentiles euen the best of vs are naturally and before our conuersion vnto Christ barren fruitlesse and cursed trees vntoward and vnapt to any goodnesse and wholy disposed and inclined vnto euil Gen. 6. V. 5. Titus 3 V. 3. Ephes. 2. â— 2.3 Psal. 14.1.2.3 1. Cor. 6.9.10.11 The first reason hereof is because all men are conceiued and borne in Originall sinne and so are wholy corrupted in all the powers and faâ—ulties of body and soule so wee are become crab trees wilde Oliues wilde Vines and wholy degenerate Secondly all the actions of the Gentiles considered as they are Gentiles and men vnregenerate are in Gods sight and acceptation albeit otherwise neuer so laudable alowed before men nothing but sin for without faith it is impossible to please God and whatsoeuer is not of faith is sin Vse 1 If we would iudge equally and charitably of other mens sins and follie we must â—ooke vnto our owne Originall sinne and to our stuffe at home and obserue wherein others haue the preheminence before vs so shall we censure others with more conscience compassion and be the more preserued from filling our selues Vse 2. Let no man trust in his owne natural goodnesse vertue and worthynesse which is nothing but sinne but lette him with the poore publicanes hold downe his head and humble himselfe before God for his sinnes let him with the prodigall sonne cry out and say I haue sinned against heauen and against God and I am no more worthy to be called Gods sonne Vse 3. Let euery christian seeing that of a wild Oliue he is ingrafted into Gods Church be alwaies thankfull for so great a benefit and lay aside his wild sauage nature in piety virtue good workes imitate resemble the noble vine Christ Iesus into whoÌ„ he is ingraffed for we must walke in the light as hee is light and walke in loue as wee haue Christ for an example for Christ his morrall vertues are not onlie for our contemplation but for our imitation Vse 4. The Ministers and Preachers of Gods word must not looke to finde the people good for all by nature are blinde ignorant corrupt rebellious sinfull but by doctrine exhortation and examples to make them good let them labour to husband and proine the vine-yard let them gather out all the stones and rubbish of infidellity and superstition and let them endeuor by continuâ—l Preaching exhortation to beget faith in their hearers and so to ingraft them into Christ. V. 20. Was graffed in for them No man must despise boast or glory against them that bestow a benifit vpon them as here the Gentiles did against the Iewes Thus false witnesses rose vp against Dauid and rewarded him euil for good he visited them in their sicknes praied and mourned for them but they sought his downfall and ruine The reason hereof is for that it is pride and great vnthankefullnesse and God will punish men for it They are like to the ground that yeeldeth to the husbandman that tilleth dresseth and manureth it nothing but thornes and briers and therfore is reproued nere vnto cursing whose end is to be burned Vse Seeing that we receiue the couenant and doctrine of saluation from the Iewes and are of meere grace grafted in by God for them we must humble and debase our selues before him and acknowledge our own vnworthinesse that so we may not onely conteine our selues from contempt of others but with meeknesse daily receiue and profit in the word grafted in vs which is able to saue our soules Fatnesse of the Oliue In that here and also in the 55. of Isaiah and Luk. 14. and other places the giftes graces and blessings especially that concerne saluation in Christ are compared to fatnes fatlings a banquet yea to wine hony milke spices and such like delicate things wee learne that howsoeuer the wicked ones of the world glut and pamper themselues with the abundance of Gods blessings and their flesh is fatted and fed like hogges yet their soules pine and famish whereas the soules of the beleeuing are filled with Gods liberality and replenished with spiritual consolation which is to them a speciall pawne and pledge of Gods loue and prouidence towards them In the Gospell they haue most sweete and delicate food not onely for the necessity but also for the delight of their soules here their faith is engendred and strengthened and their trembling soules are solaced with the most comfortable assurance of remission of sinnes and they by the word and sacraments are fed and nourished to eternall life Vse Let vs therefore seeke to feed and satisfie our selues only here let vs loue and delight in fatnesse and bring alwaies with vs an appetite to the word and then shall we feed on the bread of life Made partakers of the roote and fatnesse of the Oliue Boast not thy selfe against the branches These two members may be and are much more aptly and iustly ioyned togither then the mingling and blending togither of some mens Merchandise and wares ad deceptionem visus et emptoris for better shew and vent and from this coniunction and the consideration thereof this doctrine ariseth that they that either in spirituall or temporal blessings rise by occasion of other mens ruines and florish by reason of their decaies must not herevpon grow high minded and much lesse scorne and contemne those that are falne but rather commiserate and releeue them in what they may For first thus to offend argueth an vnthankefull heart to God for his free mercies which they thus abuse Secondly it sheweth an heart voide of equitie and compassion and therefore GOD in his iustice cannot but in time punish the vnthankefull and denie meanes to those who impart none to others Vse 1. Wherefore in all preferments and exaltations for the auoiding of pride and contempt of our inferiours let vs walke
the knowledge of Christ wherby he doth determine in his due time to cal the rest are without repentance .i. they are irreuocable constant such as he cannot repēt off for his decree if vnchāgeable Questions Enemies for our sake Beloued for the fathers sake 1. Qu. Can one and the same person be an enemy and a friend vnto God beloued and hated of him at one the same time especially seeing that the affirmation hereof seemeth to imply a flatte contradiction Answ. Yes thus Paul before his conuersion was a friend of God in regard of his election albeit an enemy before and thus our Sauiour Christ is said to giue his life for his friends Iohn 15.13 But in Rom. 5.10 Christ is said to reconcile vs vnto his Father by his death whiles we were yet sinners when we were enemies as that all the Elect are by nature children of wrath and enemies vnto God but they are also friends and beloued euen before their calling and sanctification because by the grace and mercy of God they are from all eternitie chosen and beloued in Christ Rom. 9.11.13 and because God will doth in time call them to faith knowledge and obedience Secondly we for the clearing of the Text answer that the Iewes in Pauls time and sithence were and are enemies vnto God in regarde that the greatest multitude of them were reprobates so cast off but yet both then and euer since they are beloued of God so many of them as are elected which albeit they then and hitherto haue bin but few yet at their generall calling it will appeare that they are very many Beloued for the Fathers sake Quest. If any one be loued as here we haue a particular instance for his Fathers sake then a man may bee called and conuerted by reason of and for his fathers merits and so euery man shall not liue by his owne faith Ans. The argument followeth not For first faith and regeneration commeth not by naturall succession but proceedeth altogether from grace Secondly the children of the faithfull are not for their parents faith accepted to eternall life but they must beleeue them-selues and liue and bee saued by their owne faith Lastly in that the Iewes are beloued for their Fathers sake as Salomon was neuer wholy depriued of Gods spirit and fauour for Dauids sake it proceedeth not from their workes or persons but onely from Gods gratious and euerlasting couenant the fountaine and roote of it The summe of the couenant is that God will be their God and the God of their seede and therefore there must be some to whom the couenant must bee made good and fulfilled and these are loued for the couenant sake The gifts and calling of God are without repentance Quèst Touching the graces of God if they bee neuer taken away why doth God so often depriue men of them that formerly had them Ans. First they are common and temporall gifts either of nature policie or else of illumination and outward profession onely that are common to Gods children with reprobates these God doth strip and depriue men of many times for their vnthankfulnesse and to discouer their vnsoundnesse and hypocrisie Secondly because men who are cōmonly Reprobates alwayes neglect contemne and abuse them thus they quench and put out the holy spirit and what light soeuer was offered vnto them and whatsoeuer knowledge and grace of God was bestowed vpon them it dyeth in them by little and little for God in his iustice taketh his tallent from them as hee did from Saul and Iudas But for those peculiar endowments of Gods elect which are linked and chained vnseperably together such as are predestination vocation iustification and glorification these are giuen to the Godly in fe◠simple and are neuer taken away from them The calling of God without Repentace Quest. Why then did God repent that he created man and that hee made Saul King and why doth hee many times reuoake his promise and his threarnings Ans. This is spoken figuratiuely and vnproperly for the change is not in his Gods will and decree but onely in the things or euent and that as the conditions in men implyed and vnderstood are changeable Secondly by this kind of speech God would shew how hainous and horrible were mans sinnes and naturall corruption proceeding partly from his rebellious will and partly from the Diuell Thirdly God declareth that he in respect of the outward worke and act will doe that which men when they repent vse to doe namely destroy his worke Thus hee drowned the whole world in Noah his time and in fight caused Saul to be slaine Lastly God hath purposed and ordained at once by his stedfast decree that he will so often ratifie this change of the effects of his anger and mercies as often as any iust cause commeth betweene Ezek. 24.25 Math. 18.35 Rom. 2.6 which inter-current cause if it be euill God decreed the permission and ordering of it onely but if it be good God decreed to worke it and doth in time bring it into act and effect As concerning the Gospell they are enemies Doctr. Seeing that the Iewes oppugning the preaching of the Gospell and refusing to admit of it are said to bee enemies vnto God we draw this generall Theoreme viz. that all men during the time that they receiue not the word of God but resist and with-stand the course and preaching of it are Gods enemies and hated of them Apoc. 12. v. 4. 17. 1. Thes. 2.15.16 2. Tim. 4.15 Reas. The reason hereof is because the Preaching and ministery of the word is Christs golden Scepter vnder which all his subiects must be ranged and his easie yoake that all his people must beare Math. 11. v. 29.30 1. Vse This serueth to condemne Iewes Turkes Papists false brethren and all vnderminers and persecutors of the Church who howsoeuer they slatter themselues in their sinnes errors and Idolatry and thinke they do God seruice yet in very truth they are nothing else then Gods flatte enemies and they that refuse to be sworne to and acknowledge his supremacy ouer their soules and bodies 2. Vse Secondly we must take heed that wee make no leagues of amitie or of vnnecessary traffique with them least in fine by our ouer-much sociablenes familiarity with them wee learne their workes and pollute our selues with their sinnes and abhominations 2. Cor. 6.16 They are nothing but pitch poyson and contagious leapers by whose familiarity we may soone bee defiled and infected Vse 3. We must not by our dissimulation hipocrisie ill life harden and confirme them in their sins heresies but to the vttermost extent and straine of our ability endeuor both by life and doctrine to gaine win them Vse 4. We must remember how God hath for these many hundred years punished their contempt contumacy both with spiritual bodily punishment captiuity and forasmuch as we professe