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
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
and receiue the Gospell Lastly the Macedonians albeit otherwise in affliction and extreame pouertie by their free and willing contribution and collection for the reliefe of other distressed Saints prouoked the Corinthians to doe the like 1 Vse Hereby lette vs learne and be admonished what should be the scope of our doctrine life and zeale namely that it may bee a motiue and prouokement vnto others to resemble vs in good things that are pleasing and acceptable in Gods sight Let vs then breake-off and surcease from enuie spites and all contempt for hereby we rather kill them then conuert them and harden them then helpe them forward 2. Vse Here is condemned the ill zeale and example of Papists Turkes Anabaptists Schismatikes and the like who hereby seduce and scandallize others and if they do not destroy their faith yet they much impaire and weaken it woe to these that giue and raise great offenses better it were for them if they repent not that they had neuer beene borne For that God hath shut vp all in vnbeliefe In that God hath shut vp all .i. Conuinced them by his lawe and word and declared them thus to be captiuated and inclosed in the prison of their sinnes that it might appeare and bee there notified to all men that the pardon of sinne and their saluation proceedeth only from Gods mercie we learne this instruction viz That all men are sinners vnrighteous prone vnto euill and slow vnto good yea and vnfit and vnable to it and are hereof attainted and conuinced by the lawe of God in so much that they are in no better estate before God then guiltie and condemned persons and malefactors who trembling and astonied looke for nothing but death Psal. 6. V. 3.7 Psal. 130. V. 3. Psal. 143. V. 2. Thus must Paul before that God shew mercie vpon him be conuinced and proued to be a blasphemor and persecutor an oppressour Mary Magdalen to be an impure and filthie liuer Peter to haue denied Christ his Lord and Sauiour three times and that with cursing and swearing that it might appeare that saluation consisteth onely in gods free mercie and not in mans worthynesse or workes 1. Vse Let vs not please our selues in nobilitie stocks gentry witte wealth priuiledges for God respecteth not these but the heart and the worke of the spirit much lesse lette vs think not hardly or dispaire of others especially of the Iewes for we deserue no more at Gods hands then they but are alike conceiued and borne in sinne and by nature the children of wrath as well as they Eph 2.3 2. Vse Here are condemned those that iustifie them-selues before God and that will be saued by their owne workes and so presumptiously and proudly either deminish or denie the grace and free mercie of God then which nothing can bee imagined more iniurious and disglorious to the diuine goodnesse and clemencie 3. Vse Wee must learne with sorrow and greefe to confesse and lay open our sinnes before God yea to be abashed ashamed and confounded in regard of them and withall flee to the throne of grace and supplicate for mercie and forgiuenes For the more miserable wee finde our selues to bee and the more wee depend vppon Gods helpe and goodnesse the more fauour wee shall obtaine and the sooner procure mercy at his hands That he might haue mercie on all That is of all sorts both amongst Iewes and Gentiles In the matter of our iustification vocation saluation Gods mercie is onely seene and neither Iewe nor Gentile are saued otherwise then by his fauour and mercie Titus 3. v. 4.5 Eph. 2. v. 3.4.5 Rom. 3. v. 20.8.7.24.12 The reason hereof is first because Iewes and Gentiles are alike guilty before Gods iudgement seate as it hath beene before proued Secondly God is bound and beholding to none for who hath giuen him any thing but it shall be recompenced And therfore al whom he saueth he saueth by his meere mercy and grace and not for any matter or merit that he could find in them 1. Vse Here is condemned the grosse and palpable error of those which thinke that in the processe of time all shal be saued yea the very diuels as Origine dotingly dreamed Wheras the fewest are elected called iustified and none shall bee saued but they and this will the last iudgement make manifest to all the world 2 Vse It serueth also to ouerthrow refute the fond false opinion of al mans merits for we receiue all things from Gods meer mercy and there is no place for mens deserts and merites 3. Vse Thirdly wee must not abuse and peruert GODS mercies to the lust and libertie of the flesh for his mercie is proper and reserued for them that feare him and are displeased in them-selues for their sins not for such lewd and presumptious minded Libertines that haue no feare of God before their eyes Lastly though with the Saints of God in Scripture wee sometimes through Satans suggestion and our owne frailtie and negligence fall into many great and grieuous sins yet we must neuer dispaire of Gods mercies but repent whiles we haue time and by faith apply them to our selues For they are bottomelesse most plentious and neuer faile them that truly repent and beleeue The sixt part of the Chapter V. 33. O the deepenesse of the riches both of the wisdome and knowledge of God! How vnsearchable are his iudgements and his waies passe finding out V. 34. For who hath knowne the mind of the Lord Or who was his Counsailer V. 35. Or who hath giuen vnto him first he shal be recōpensed V. 36. For of him and through him and for him are all things to him be glory for euer Amen Sense O the deepnes of the riches both of the wisdome and knowledge of God .i. the riches of his deepnes or O the deepe plentifull and Ocean Sea that can neuer be drawn dry of these attributes of Gods knowledge and wisdome whereby God knoweth his and when he will call them and most wisely and iustly determineth of them and disposeth and gouerneth all men and all actions albeit our poore and shallow vnderstanding cannot apprehend it and many times iudgeth amisse How vnsearchable are his iudgements i. his meanes manner both in chusing and refusing in shutting vp all vnder sinne in sauing and condemning men cannot possibly be sounded and found out by mans reason and his waies past finding out .i. no man can find out his secret purposes and disseignes for they are not reuealed in the Scriptures V. 34. For who hath knowne the mind of the Lord Sense Viz. Who hath knowne his purpose and counsailes secret iudgements that are not disclosed and declared in the word Or who was his Counsailer In the creation and preseruation of the world in the redemption gouernment and saluation of his Church he needed not mans aduise and counsaile but performed all by counsaile of his owne will V. 35. Or who