not erre and be deceiued in iudgment A. Yes for first if that notable Prophet of the Lord Elias erred in iudgment of the Church and Samuell the Prophet was deceiued in the choise of Isâ—i his sonnes yea and the Apostles themselues for a time were ignorant of the Article of the resurrection of Christ and of his kingdome yea and Peter after that the holy Ghost in the day of Penticost had descended vpon him knew not that the Iudaicall differences of meates were already abrogated thought the Gentiles were not capable of the Gospel except withall they should admit of and receiue the ceremonies of Moses his law if these Prophets Pillars of the church were ignorant and did erre euen in matter of faith why may not much more other both Pastors and people erre that haue not nor neuer in this world shall haue any such extraordinary calling gifts and illumination Secondly the Church and the principall members of it sinne alwaies and are ignorant yea and many times erre in the right interpretation of the Scripture ergo they may erre in faith But herein lyeth the difference first the true Church buildeth her faith onely vpon the Canonicall Scriptures of the Prophets and Apostles secondly shee neuer stiffely and obstinately as heretikes doe maintaineth any error against the maine principles and foundations of true religion Q. Hath God cast away his people A. Gods couenant and sauing promises are neuer made frustrate and voide by the vnbeliefe of the multitude nay if there were but one true beleeuer in the whole world God would not breake his promise and couenant with him for all the rest Thus Noah and his familie were saued when all the world besides perished Thus Lot was preserued when the Sodomites were suddenly destroyed with Fire and Brimstone from heauen Thus Simeon Anna and a few others were saued in a generall corruption of doctrine and manners and lastly in the mystie fogge and more then Aegyptiacall darkenesse of Poperie Christs two faithfull witnesses .i. the small number of his true Ministers and constant champions and confessors albeit cruelly massacred by the Romish Antichrist ascended vp to heauen in a clowde their enemies seeing them Nay amongst the vnbeleeuers themselues and Idolaters in the Papacie God saueth many by reason of the promise of his couenant pawned with them hence it is that he conuerteth many before the close and end of this life whom otherwise hee might iustly leaue in their idolatrie and so destroy them Reason The reason hereof is first because the truth and performance of Gods promises resteth in him-selfe and not in any man whatsoeuer Secondly all his sauing gifts are without repentance .i. constant and vnchangeable 1. Vse Let vs hang all our saluation on Gods couenant and promises onely for all other helpes and additaments of men are vaine false and will faile and deceaue vs. 2. Vse Secondly let vs lay hold vpon and apprehend them all by faith and so inclose and impropriate them to our selues for onely faith doth giue vs right vnto them yea and infeoffe vs in and giue vs liuery and seison of them I also am an Israelite From Pauls example and conclusion wee learne That euery godly and beleeuing man may be fully perswaded and assured by faith that hee is a member of the true church and that hee shall vndoubtedly bee saued and therefore it is his dutie firmely to beleeue so much Rom. 8. v. 23. 38.39 Reason The reason is the promise and assurance hereof is made to the beleeuer sanctified person Psal. 15.5 Psal. 24. v. 3.4.5 Secondly doubting and despaire of Gods loue and fauour and of our saluation is a great sinne and against the attributes of Gods truth mercy and goodnesse and if wee doe great wrong and iniurie vnto good and faithfull men when wee call their loue and loyaltie into question much more when we doubt of the goodnesse and truth of the infinite and vnchangeable good maiestie of God And particular doubting distrust and dispaire is often and much condemned in the Scriptures Math. 14. v. 31. Luke 12. v. 29. Heb. 12. v. 12. 13. Vse 1. Hereby is condemned that false and comfortlesse opinion of the Romanists that depriueth and dispoileth faith of his forme and of his firme apprehension and application and maketh it nothing else but a generall beliefe of the promised blessednesse of God and a giuing of an assent to other mysteries reueiled of God touching the same which the very diuels and reprobates haue or may haue 2. Vse Wee must labour and striue by the continuall and carefull vse of the word preached the Sacraments prayer and conference and obseruation of Gods fauours towards vs both in blessings spirituall and temporall to attaine vnto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of it and hauing once obtained it to norrish and cherish it by the same meanes Q. Hath God forsaken his people whom he knew before A. Here Gods fore-knowledge beeing taken for his speciall fauour for his Predestination and adoption of them which is alwaies firme and vnalterable wee are taught these two conclusions First that the Predestination and the Election of Gods Saints is firme certaine and vnmoueable and can neuer be lost and that not onely in Gods decree but also in their owne sence and feeling Rom. 8.33 Tit. 1.1 Rom. 9.11 Rom. 11.7.2 Pet. 1.10 For it is a foundation that cannot bee shaken Secondly it is grounded vpon the rocke and therefore the gates and power of hell cannot preuaile against it Vse It checketh the Papists who make predestination mutable and vncertaine and so would despoile and disarme vs of the maine ground of all comfort Whom he hath fore-knowne In that here the cause why God doth neuer finally reiect or forsake his people is onely ascribed to his fore-knowledge 1. to the pleasure of his good will inward fauour and eternall predestination it excludeth and remoueth all mans merites and all outward dignities prerogatiues and excellencies what-soeuer from beeing any cause of it And no maruaile for if man though regenerate cannot in respect of his finite and sinfull nature merite ought at Gods hands hauing a being both by nature and grace much lesse could he merite ought before hee had any being or existence at all Vse Ergo seeing there is no cause of glorying in vs or any outward ornament and seeing nothing mooued God to elect vs but onely his meere mercy and fauour let vs ascribe and returne with thankfull hearts all the glory and praise thereof to him to whom alone it appertaineth Know yee not what the scripture saith of Elias In that it is here presupposed if not granted that the Iewes to whom Paul especially addresseth his speach for by an Apostrophe hee afterwards speaketh to the Gentiles from the 13. verse to the 25. were most ready and expert in the scriptures we are aduertised how profitable nay how necessary the
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
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
in others least God receiue them againe into fauor and withall disclaime and cast vs off But towards thee bountifulnesse Here wee may obserue Gods gentlenesse and facility towards his children hee is a most indulgent father to them most sensitiue of their miseries and one that is most ready and willing to helpe them that truly serue him in all their needs and extreamities And whereas he being debter to no man might neglect yea reiect all yet he amongst many chooseth some albeit of themselues altogether vnworthy and strangers from God and his couenant who may both temporally and eternally enioy his goodnesse and alwayes praise and magnifie him for it The particulars hereof appeare towards the elect and euidence them-selues especially in Gods constant loue towards them through Christ in their effectuall calling in their iustification and sanctification in disposing and directing all things yea euen their afflictions Rom. 8.28 yea their very sinnes to their good and by aduancing them in the time appointed to euerlasting saluation and happinesse 1. Vse Seeing that God is so good and bountifull to his elect we that serue so good a Lord and maister must be ashamed to offend him and wee must thinke it an intollerable matter to requite his goodnesse with euill And when God shall either in his iustice correct vs for our offences or else chastice vs thereby to produce and worke some greater good wee must neuer repine and grudge against him for he in wisdome and mercy manageth all things for our good and saluation Hebr 12.7 and 10. Rom. 8.28 2. Wee must acknowledge that wee receiue all good things from God alone wee must admire and esteeme them and repose our whole trust and affiance in God for his goodnesse and bountie and seeke and sue vnto him by prayer and supplications in all our distresses and distractions then will he delight to doe vs good and be a present succour and shelter vnto vs in time of neede Psal. 46. v. 1. Hebr. 4. v. 16. 3. Vse Lastly wee must day and night publikely and priuately sound and set forth his mercies toward vs that whereas he might haue made vs and left vs to be vnbeleeuing Iewes or blinded and idolatrous Papists or ignorant Atheists or prophane and godlesse Painims hee hath vouchsafed vs the glorious light of his sauing truth and hath taught vs both outwardly and inwardly how to walke before him and so to attaine vnto euerlasting rest and blessednesse If thou shalt continue in his bountifulnesse It sufficeth not once to haue intertained the grace Gospell of God to haue made a gay and goodly profession of it and to haue gotten credit and esteeme by it except with a perpetuall tenour we follow our vocation except we keepe a setled and continued course in godlynesse and hold fast the beginning of our substance whereby we are vpholden vnto the end hauing set our hand to the plowgh we must not once looke backe we must perseuer vnto the end if we will be saued If wee would winne and weare the Crowne of righteousnesse wee must with blessed Paul fight a good fight finish our couâ—se and keepe the faith The reasons hereof are especially these first God is a bountifull Lord and vnchangeably good therefore wee must serue him willingly and with all our heartes and that for euer if we would be rewarded by him Secondly except we persist and abide in Gods loue truth and seruice all our former labour is but lost al our righteousnesse shall be forgotten if we fall and part away from God we are the instruments of our owne destruction shall die and be damned in our sins Vse 1. Seeing that many that only in shew and neuer in good earnest imbraced Gods goodnes and his promises are iustly depriued of them let vs while wee haue time and meanes labour contend to go forward in piety and religion to the end and to make our election sure vnto vs by good workes 2. Pet. 1.10 Vse 3. Here are iustly reproued those that serue GOD only by starâ—s and brunts by accompt of daies yeares and moneths and so are soone whot and soone cold soone ripe soone rotten their zeale and religion vanisheth away like a cloude or a morning dew Hosea 6. V. 4. Vs. 3. We must not in this heauenly course consult with flesh and bloud nor bring a fleshly mind to religion nor any worldly respect sinister aimes of procuring honour authority credit riches praise for when we speed of our desire then our religion determineth and endeth and when our ends faile then our godlinesse goeth away with them or if the sincerity of the gospell shall condemne and crosse vs in our vices and vanities profits and pleasures then we bid adewe to religion and will desire it to depart out of our coasts as the Gargeâ—its did our Sauiour Wherefore we must alwaies be aduised by Gods word we must loue it and delight in it and with all our soules serue the Lord of heauen then shall we continue in Gods goodnesse and neuer be confounded Or else thou shalt be cut of .i. because thou art vnthankefull or but an Hipocrite God will take his kingdome and Gospel from thee or he wil leaue thee to thy selfe or giue thee ouer to Sathan for to be seduced hardned by him It is expedient and necessary for the ministers and preachers of the word sometimes especially in time of a generall security and corruption of maners when they see and espy there people and hearers to grow secure and proud to contemne other and to rest onely in titles shewes outward appearances to vse argumenâ—ts of terrour and to denounce the heauy iudgements of God that hang ouer their heads Heb. 6.10 1. Cor. 10.11 2 Tim 4.2.3.4 Iud. 23. The first reason hereof is because without this rough dealing the conceited Hipocrite the glosing Gospeller and the drowsie professour cannot possibly be throughly couninced much lesse awaked and conuerted Secondly there is often in the best Christians a kind of be-nummednesse a kind of worldly drowsinesse and a kind of spirituall pride and conceitednesse therefore for the finding out redresse of these infirmities and faults they haue need of daily and sound admonition and the more that faith is corrupted and mens manners infected the more need to plye them with admonitions 1. Vse Let vs labour and endeuour to serue God in singlenesse of heart and in godly sinceritie without any by respects or sinister aimes for then shall we cleare our selues from hipocrisie and in the time of distresse and in the agonie of death finde and feele euerlasting and vnspeakable comfort 2. Vse It behoueth vs if we would approue the soundnesse of our conscience or bee raised from the sleepe and slumber of negligence and securitie and bee kept from Apostacie and the custome and sway of sinne to endure and admit of wholsome reprehensions and sharpe