and ordination of God Lib. 1. cap. 3. And S. Ambrose Of the calling of the Gentiles frames the argument of the place quire otherwise that Christs meaning in that Parable was to shew onely that men converted at the end of their dayes shall be by Gods mercie partakers of glorie and happinesse as well as others And so I come to the second part of predestination Of reprobation and the causes of it which makes the greater doubt whether reprobation have any other impulsive cause or reason besides the pleasure and will of God that is whether their fore-seene infidelitie and impenitencie in sinne did move God to reprobate any This latter that it was for sinne was anciently maintained by the Pelagians as may appeare by S. Augustines disputations against them in latter times by Stapleton Antidot in Epist ad Rom. onely of purpose to contradict Calvin his reasons be 1. Because the Apostle calls reprobation the hatred of God citing that of Malachy chap. 1. vers 3. I have hated Esau Now God hates nothing in man but sinne therefore God must needs fore-see that Esau would sinne and therefore hated him 2. From the Apostles words whom he will he hardeneth God hardeneth none but such as have an ill will already for which hee hardeneth them 3. From those words He suffered with much patience the vessels of wrath Rom. 9. vers 22. 4. Vpon those words God being willing to shew his anger now God shewes his anger against nothing but sinne and therefore did fore-see sinne which moved him to anger 5. The Apostle makes the cause why God did cast off the Iewes to bee partly their pride and vaine boasting of the Law Rom. 9.31 Israel which followed the Law of righteousnesse could not attaine to the Law of righteousnesse partly their incredulitie through unbeleefe they are cast off Rom. 11.20 and these doe shew that the sins of everie reprobate are to God a cause lawfully moving him why he doth absolutely reprobate him On the contrarie Calvin in that excellent book of predestination confuting Pighius cites that of the hating of Esau to prove that it was not for sin 2. That in Rom. 9. He hath mercie on whom he will and whom he will he hardeneth therefore his will is the onely cause of mercie and induration 3. The potter makes one vessell to honour another to dishonour onely because hee will much more God 4. That which is common to all both elect and reprobate cannot be the cause of reprobation now sinne was fore-seene not onely in the reprobate but in the elect also For by nature wee were all the children of wrath as well as others Ephes 2.3 5. Christ attributes the cause of illumination in some to Gods good pleasure of Excaecation in others to his good pleasure Some heare and have wisdome revealed unto them that they may bee saved some heare not but wisdome is hid from them I thanke thee O Father Lord c. and it is so because thy good pleasure was such Matth. 11.25 26. Thus you see what is said on both sides heare now for resolution what is to be established for conclusion Stapleton makes a two-fold reprobation Antid pag. 567. the one comparative the other absolute The comparative whereby one man and not another and this man rather than that being in the same masse and condition is ordained to punishment and the cause of this hee makes the sole will of God without any respect at all unto sinne Quaest ad Simplicianum lib. 1. quaest 2. So Augustine hath fully resolved the question The other absolute whereby God ordained this or that man to destruction and the cause of this is their foreseene sinne But this cannot be true for God did fore see sinne in the elect as well as in others and yet did not reprobate them and therefore sinne could not be the cause of absolute reprobation any more than of the comparative Bellarmine writing of grace and free-will Lib. 2. cap. 16. comes neerer than Stapleton and resolves it thus that in reprobation there is a double act the one negative whereby God did decree not to have mercie on some whereof saith he there is no cause in man but it is only of the will of God The other act is positive whereby hee decreed to damne those upon whom hee decreed not to shew mercie and the cause of this hee makes the fore-sight of mans sinne But I thinke that Paraeus upon Rom. 9. hath gone as neere to the truth as any other whom I am content to follow till I see a sounder than he 1. We are to hold The causes of reprobation spoken of in the Scriptures two wayes that the Scriptures speak of the judgements of God and of the causes of damnation and reprobation two wayes 1. According to that absolute power which God hath over man and all creatures and then ascribes the cause of all to his good will pleasure So in Isa 45.7 I am he that for me the light and create darknesse I make peace and create evill c. So Ephes 1.11 He worketh all things according to the counsell of his will 2. According to that ordinate right that is the rule of distributive justice revealed in the Law and in the Gospell to which Law God doth as it were submit himselfe and according to that which is there revealed he would have us to thinke of his judgements and so the cause is to be referred partly to Gods will partly to mans sin As Levit. 18.5 Ye shall keepe my statutes which if a man doe he shall live in them And Ezech. 18.4 The soule that sinneth shall die They which commit such things are worthy of death Rom. 1.31 And 2 Thess 1.6 It is a righteous thing with God to recompence tribulation to them that trouble you And out of this ground arise the conclusions thus 1. If wee speake of Gods absolute justice and right the cause of both election and reprobation is the sole will of God So Rom. 9.11 Ere ever the children were borne and before they had done either good or evill that the purpose might remaine c. And vers 15. I will shew mercie on whom I will and have compassion on whom I will And vers 21. Hath not the potter power of the clay And Matth. 11.26 Even so O Father because thy good pleasure was such Neither can any reason oppose this for if the Pope should carrie many thousands to hell with him no man might say so much as what doest thou Gratian. distinct cap. 40. and shall any dare to question with God in the same 2. According to his ordinate right the Apostle speakes of it Rom. 9.22 What if God would to shew his wrath and to make his power knowen suffer with long patience the vessels of wrath prepared to destruction where there is the cause of election the good will and the cause of reprobation his will according to the rule of justice revealed
in the word Where I finde that nothing deserves anger but sinne and God by damning such doth both prove himselfe to bee a just Iudge and takes away all cause of complaint from damned reprobates who run upon their owne damnation by their owne sinnes and so acquit God of it But to make the Doctrine plaine give me leave to premise three propositions and I will set downe my judgement in foure conclusions 1. A two-fold reprobation There is a two-fold reprobation eternall viz. Gods counsell eternall to reprobate those whom hee doth actually reprobate in time Of this speakes Paul Rom. 9.22 Vessels prepared to destruction And Iude vers 4. Temporall viz. the manifestation of his eternall counsell in reprobating those in time whom he decreed to reprobate from eternitie Of this God speakes 1 Sam. 15.23 2. Reprobation hath two acts the one negative will not shew mercie The other affirmative will condemne Two acts of reprobation The one called the decree of not shewing mercie the other the decree of punishing each of them hath two degrees The negative hath first the negation of the meanes or of grace Secondly the negation of the end and glorie The affirmative hath 1. a just hardening 2. An appointing to the punishment The 3. premise is this Reprobates may be considered either simply in themselves or comparatively with the elect whence come three questions 1. Why did God reprobate any at all indefinitely 2. Why this or that man definitely 3. Why this man rather than that Esau rather than Iacob comparatively These things being thus premised I come to the conclusions 1. Reprobation whether considered definitely or indefinitely conteining both the decree and execution is not to be called meerely absolute in respect of impulsive and finall causes but is grounded partly in Gods will partly in mans sinne a proposition partly proved already and these that follow will confirme it the more The 2. therefore is this The impulsive cause why God did reprobate some and not all according to both the negative and affirmative act was not the fore-seene sinne of any but the will of God for first God did fore-see sinne not onely in some but in all If therefore it had beene for sinne hee would have reprobated all as well as any one Secondly the potter makes not all to bee vessels of dishonour because he will So God Rom. 9.21 Thirdly why God did reprobate indefinitely some definitely these by the negative act from grace the cause was his meere will why from glorie partly his good will partly the sinne of the wicked For the first see Esau reprobated from grace by no desert but of Gods meere will Rom. 4.11 God cals to grace whom he will gives the meanes of salvation the Word and Sacraments to whom he will and calls not others because hee will not Paul did not preach in Bithynia why Because the Spirit suffered them not Acts 16.7 To you it is given to others it is not given to know the secrets of the Kingdome Matth. 13.11 Thou hast hid these things from the wise and revealed them to babes because it pleased thee Matt. 11.25 The cause why hee reprobates indefinitely some definitely these from glorie is especially the sinne of the wicked and I take it to bee sound for this reason God did eternally decree to reprobate men from glorie for that for which hee doth indeed reprobate them in time but God reprobates from glorie that is debarres from it for sinne and impietie for for this cause commeth the wrath of God upon the children of disobedience Ephes 5.6 therefore for sinne hee did decree not to give it The cause of the affirmative act of reprobation to the punishment of induration is Gods will whom he will he hardeneth Rom. 9.18 to the punishment of damnation for sinne for the soule that sinneth shall die Ezech. 18. Fourthly why God did these more than others this man more than that both by the negative and affirmative act there is no cause in men but onely the will and pleasure of God because he would so Why he freeth this man rather than that let him that can search it out so great is the depth of Gods judgements but let him take heed of a downe-fall Epist 105. ad Sixtum Cur illum potius quà m illum liberet scrutetur qui potest judiciorum Dei tam magnum profundum ver untamen caveat praecipitium saith Augustine And De bone perseverant cap. 11. Cur his potiùs quà m illis detur misericodia quis cognovit sensum Domini i. Why mercie is given rather to these than to those who knew the minde of the Lord saith the same Augustine So Ambrose De voeat Gent. lib. 2. Cur illorum misertus non sit horum sit misertus nulla comprehendit ratio i. No reason doth comprehend why he should not have mercie on those and should have mercie on these Latet discretionis ratio ipsa discretio non latet i. The reason of this separation lieth hid the separation it selfe lieth not hid And so I come to that which in the last place I proposed omitting the many by-doubts touching free-will and universall grace to wit the effects and fruits of predestination 1. Christ himselfe Of he effects and fruits of predestination 1. Christ who was predestinate to be the Mediatour and Saviour of all the elect as in 1 Pet. 1.20 he was ordained before time but in the last times declared for your sakes when God did purpose to save some then did hee purpose to send his Sonne as Ioh. 3.16 God so loved the world that he gave his onely begotten Sonne c. Whence followes this conclusion Doct. That there is no meanes to glorie but by Christ Wherefore he calls himselfe the way Ioh. 14.6 What way wilt thou goe Qua vis ire ego via quò vis ire ego veritas ubi vu permanere ego vita August 10 bune locum I am the way whither wilt thou goe I am the truth where wilt thou abide I am the life A man caunot come to God by repentance but by Christ for no man commeth to the Father but by me Ioh. 14.6 a man cannot come for a blessing but by him Ioh. 14.13 The Father gives nothing but by him Ioh. 16.23 O then let everie soule that lookes for glorie embrace Christ as Zacheus did Luc. 19.6 He came downe hastily and received him joyfully let him take that babe in his armes with old Simeon and say Lord now let thy servant depart in peace c. Luk. 2.28 29. Let him fall downe and worship him and with the wise men of the East offer unto him gold Aurum sidei thies devotionis aromatapretatis mentes bumiles probos mores animos digues Deo Tom. 10. pag. 622. incense and myrrhe The gold of faith the frankincense of devotion the myrrhe of godlinesse humble mindes good manners soules worthy of God saith Augustine Let us embrace Christ
7.23 In the former viz. election note 1. what it is 2. Of election and first what it is the execution 3. the knowledge of particular election 1. Election is defined thus It is a decree in which God according to the good pleasure of his will hath certainly chosen some men to life for the glorie of his grace as Ephes 1.4 5. in this one I note these points 1. The impulsive cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good pleasure of his will hee will have mercie on whom hee will have mercie Rom. 9.18 2. If his decree then it is immutable he is not as man that he should repont 1 Sam. 15.29 3. There is an actuall election made in time I have chosen you out of the world Ioh. 15.19 4. The end his glorie for of the execution and the knowledge of particular election I will speake hereaster I come to speake a word of the other part of predestination viz. Reprobation which is A decree whereby God out of his pleasure purposed to refuse some men by meanâ—s of Adams fall and their owne corruption for manifeslation of his justice In this note only the matter or object of this decree viz. The rejection of some men in respect of mercie or the manifestation of justice upon some which howsoever men call it crueltie yet the Word tels it us Iude 4. They were of old ordained to this condemnation And Rom. 9.22 God makes vessels of wrath for destruction But this is a Doctrine that seemes to be hard and cruell for first men say it must needs bee crueltie to create a great part of the world to damne them in hell But they should know that by this decree God doth not create any to damne them but to the manifestation of his glorie in their due and deserved damnation for their sinne which is but justice and not crueltie 2. They say that by this God should hate his owne creature and that before it is whereto first I answer That God did not actually hate but purposed to hate justly and deservedly and if hee did I may say with Paul Rom. 9.20 O man what art thou that disputest against God shall the thing formed say to him that formed it why hast thou in de mee thus Num. negandum quoâ— as crtum qâ—â—a intenni 〈◊〉 sotest â—â—d 〈◊〉 Aug. De buno persever lib. 2. cap. 14. And with Augustine May wee deay that which is plaine and evident because that which is hidden and secret cannot bee found out It is plaine out of Scripture that so it is and therefore it must needs bee sinne to object against it But that which makes the principal question is that which in the fourth placed proposed and which now I come unto to wir The causes of predestination Of the causes of election and because the parts of predestination are two I will take them severally and first begin with election Howsoever Gods will be the reason whereinto all causes must be resolved and end in that yet some imes there may bee given a reason of Gods will yet that reason must not be called an efficient cause of Gods will The reason why God placed Adam in Paradise was that hee might dresse it and keepe it the reason why God drove not the Canaanite out of the land was because the wickednesse of the Amorites was not yet full Gen. 15.16 The reason why God brought Israel thorow the desart rather than per compendia by more compendious and neerer wayes was that they might not easily bee met by their enemies Yet then onely must a reason of his will be given when he himselfe hath given it in his Word Of the finall causes of election For the finall causes of predestination they are plainly set downe by Paul especially citing that of Pharaoh Rom. 9.17 For this same cause have I stirred thee up that I might shew my power in thee and that my name might be glorified thorowout all the earth or for this verie cause have I appointed thee as it is Exod. 9.16 And of the elect hee saith it was that God might shew the riches of his glorie upon the vessells of mercie Rom. 9.23 and as there is a finall so there may be a materiall cause Men who are predestinated and the benefits which God bestowes on the elect vocation justification sanctification glorie But the question is touching the cause impulsive whether it were his meere will or his fore-seene faith and workes That faith and workes be Of the impulsive cause of election was the Tenent of the old Pelagians renewed in latter times by some counterfeit Lutherans at the first maintaining faith simply to be the cause of election yet afterward onely the instrumentall and not the meritorious cause of election See the Rhemists In Annotat. in Rom. 9. Observe then 1. what wee hold 2. our arguments 3. the opposition of the adversarie In the decree of election there is a double act The first concernes the end The second the means I ground this proposition upon Rom. 9.11 That the purpose according to election might remaine where I see first in Gods decree an election before the purpose of damning or saving And Rom. 8.29 30. Those whom hee foreknew he did predestinate to be made like to the image of his Sonne and whom hee predestinated them c. where there is a manifest difference betweene the decree viz. predestination and the execution of his decree which consists in these three 1. Vocation 2. Iustification 3. Glorification The first act I call a part of Gods divine purpose whereby hee bringeth some men into love and favour passing by the rest and makes them vessels of honour and these are the acts of the sole will of God without all respect to either good or evill in the creature Neither doth God wrong any though he chuse not all because hee is tied to none as a man having no childe of his owne and seeing a multitude of beggers adopteth one of them and leaveth out the rest though hee shew mercie on him whom hee adopts yet doth no wrong to the rest so is it with God The second act is a purpose of saving or conferring glorie and this hath no other impulsive cause than the former viz. the good pleasure of God as Ephes 1.5 Hee hath predestinare us to bee adopted through Iesus Christ according to the good pleasure of his will where note that this purpose of saving is with regard to Christ the Mediator who was first ordained to be a Mediator between God and man as 1 Pet. 1.20 Hee was ordained before the foundation of the world Secondly promised by the mouth of the Prophets as Isa 9.6 Thirdly revealed Fourthly applyed when Christ is given unto us of God the Father by the right use of the Word and Sacraments and received of us by true faith the last is the accomplishment of the application which is glorie when God shall bee all in all by Christ
These God giveth to man for his good and man turnes them to his owne destruction As for example God proposed the Word to Pharaoh by Aaron miracles by Moses by these his heart should have been softened but by his owne fault it became more hard so were the Iewes at the preaching of Isay And to this purpose saith God in Ierem. 6.21 I will lay stumbling blocks before this people the fathers and the sonnes shall fall upon them the neighbour and the friend shall perish Yet surely though all this be true it is not all the truth for in the storie of Pharaoh I observe three things 1. The preaching of the Word by Aaron 2. The working of miracles by Moses 3. The hid action of God in the heart of Pharaoh And these three God did thus order that Aaron should speake the word Moses should doe miracles but hee would reserve to himselfe the action of induration I will harden the heart of Pharaoh Exod. 4.21 as if he should say I will reserve that to my selfe So that besides the outward objects of the Word and miracles proposed by Moses and Aaron there was an internall action of hardening wrought by God not to goe still about the point the conclusion is God doth blinde harden and give over to a reprobate minde not onely by suffering it not onely by withdrawing his grace and helping hand nor onely by proposing of outward objects against which the wicked may stumble but also by an inward and strange working in the heart of man and all these be acts of Gods just judgement whereby hee punisheth mans sinne So that hardnesse and excaecation in respect of it selfe is sinne In respect of the consequents the cause of sinne and it is in respect of 〈…〉 God workes is difficult from the blame God is free from the guilt he is also free let man looke to both these But the punishment of sinne being an act of his justice hee acknowledgeth and in the punishment note three things 1. The matter wherewith a man is punished 2. The contrarietie betweene the partie and the punishment 3. The order of consequence that where such an offence went before such an evill shall follow to make the offender feele the smart of it In those punishments which be punishments onely and not sinnes God is the Author of all things implyed In those which be sinnes as well as punishments God is onely the Author of the order of consequence and of the contrarietie betweene the punishments and the parties punished as for example Pride is punisht by envie now envie is not of God But there is a contrarietie betweene the soule of a proud man and it which makes it bitter and afflictive and there is an order of consequence that where such a sinne went before there such a punishment should follow This is of God So that God workes in sinne 1. Positively as it is a physicall act 2. Morally as it is a just punishment of sin 3. Permissively as it is a sin not by giving consent to the doing of it but in not hindring it Yet in all this we doe not say that God is the author of sinne Antid in Rom. pag. 715. as Stapleton accuseth Calvin and Becanus p. 6. who saith that the God of the Calvinists is the author of sinne nor as Bellar mine 〈…〉 Beza First that we say God to be truly and properly the cause of those sinnes which men commit De amissione gratiae et statu peccatt Lib. 2. Cap 4. Secondly that we say God truly properly to sinne Thirdly God alone truly to sinne whereas Calvin holds the quite contrary Insâ—â—ut Lib. 1. Cap. 14. Sect. 16. Lab. 2. Cap. 4. Sect. 2. Neminem indurat nisâ—â—eâ—â—ò Epist 106. Non inâ—uâ—dendo malitiam sed â—â—bâ—r â—â—endo gratiam Aug. ad Sixtum Epist 105. But wee say that induration and excaecation bee just judgements of God He hardens none but deservedly saith Augustine and in Calvins judgement there bee these parts to bee considered First the withdrawing of his divine helpe Not by infusing malice but by withdrawing grace The punishment of precedent sinne when God takes away those helps of grace which formerly they had and when man wants this help of his owne accord hee rusheth into sinne Hence Pharaos heart grew hard because God would not give him grace to hearken to his ministers Moses and Aaron And the Gentiles having their cogitations darkened that is God not enlightening them with his grace they gave themselves over unto wantonnesse and to worke all iniquity with greedinesse Eph. 4.18.19 and this denying of grace is no sinne because it doth not conferre grace Secondly the delivering of man into the power of Satan which is Gods just judgement upon man for sinne as 1. King 22.22 when hee bade Satan deceive the false Prophets Thou shalt intice him and prevaile goe forth and doe so and in this no sin for Satan being the executioner of Gods anger and judgements doth so plunge those that are turned over to him into eternall destruction that he punisheth their former sinnes by making them commit greater than they did before thus did God with the wicked people Rom. 1.24 Because they regarded not to know God therefore God gave them over that Sathan might punish them by driving them into greater sinnes than ever they had committed before Thirdly divine permission when God suffers Sathan and wicked men to runne into sinne but without his furtherance as Psal 81.12 My people would not hearken Israel would not obey therefore I gave them over to the hardnesse of their heart let them follow their owne imaginations as he did here with the Iewes so did he with the Gentiles Act. 14.16 The God that made heaven earth in time past suffered all the Gentiles to walke in their owne waies and in Zach. 8.16 I set all men every one against his brother and yet in this permission God is neither altogether unwilling that it should bee done for it were impossible to bee done if God were wholly against it neither is he simply willing because hee doth both hate sinne and punish it as Psal 5.5 So that if permission be referred to the act of sinne God hates it wills it not but unwilling permits it but if referred to the end not which the agent doth intend but which the divine wisdome deduceth from thence then he permits it willingly Fourthly the determination of sinne when God will not suffer the wicked to goe on in sinne so farre as they desire but sets them bounds that they cannot goe beyond and as hee did with the seas Iob 38.11 Hither shalt thou goe as hee did with Sathan in the tempting of Iob All that hee hath is in thy power but upon himselfe put not forth thy hand Iob 1.12 as hee did with Pharaoh he suffered him to vex and persecute Israell but when Pharaoh would have maliciously brought them backe againe and intended more exquisite cruelty
Aquinas a double emulation First of imitation when one doth imitate another and then the sense is that the Iewes should imitate the saith and conversion of the Gentiles and strive to come into favour with God as the Gentiles were Secondly of indignation and then the meaning is that the Iewes might emulate that is should be moved with anger and indignation against them according to that in Deut. 32.21 They have provoked mee to anger with that which is not God and I will move them to iealousie with those which are no people meaning the Gentiles The true and proper sense I take to be this The Iewes manifestly saw that the spirit and grace and knowledge of the Scriptures and almost all spirituall blessings were translated from them to the Gentiles and therefore could not chuse but grievously complaine that they who were sons who were the proper and peculiar inheritance of God who were the Lords portion and lot of his inheritance Deut. 32.9 should now be cast off and the Gentiles who were Heathens Idolaters ignorant of heaven and heavenly things defiled with all kinde of pollution as in Rom. 1. should come in their stead possesse their roomes be graced with privileges and that not by the judgement of man which might be erroneous and repealed but by the judgement of the immortall God who erreth not who establisheth his decrees so that God would have the Iewes to take heavily the admission of the Gentiles and our salvation sharply to bite them that seeing what privileges they have lost and wee enjoy they might imitate us and come unto Christ from whom they have fallen But who is it that doth provoke them The vulgar Latine and Origen understand it of the faith of the Gentiles which should provoke the Iewes to emulation Chrysostome Theodoret and Ambrose understand it of the Gentiles that they should provoke the Iewes by their example to beleeve Anselmus quite contrary to the Apostles purpose understands that the Gentiles should imitate the Iewes P. Martyr saith that all this is referred to God it is meant that God would provoke the Iewes Annotat 6. contrary to Tolet and his judgement I rather embrace because of that saying Deut. 32.21 I will provoke them to iealousie But it will bee objected that this is no commendable thing by envy or by emulatioÌ„ to be brought to beleeve whereto I answere That God simply doth not approve such emulation or envie but as hee can use evill to good purposes so by this emulation it pleaseth him to incite and stir up the Iewes to turne unto him like as the husband puts away the adulterous wife that shee thereby may bee provoked by a kinde of emulation to seeke reconciliation lest another should come in her roome Beside this you must conceive this of the better sort of the Iewes they shall bee provoked but not all for the obstinate shall be made worse lastly conceive it not of the Iewes in particular for they which stumbled and fell away were not restored but of them in generall that though some were beleevers yet the whole nation was not cast off Thus much for the sense for the reading there is no great question onely mee thinkes that the vulgar doth ill translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might emulate them Vt amulentur eos for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew word Hikni which Moses useth and comes of Kanah aemulari now those verbes which in Kal are absolute in Hiphil doe import the efficient and impulsive cause as Grammarians speake and therefore the word cannot signifie only aemulari but provocare ad aemulationem to provoke to emulation I descend to conclusions First God would have men to be at a holy emulation and strife amongst themselves which should be neerest unto God It is the Apostles doctrine 1 Cor. 12.31 Covet the best gifts En quomodo maxima cum lande vobis licet aemulari See how with greatest praise you may emulate saith Beza In this only it is lawfull to be ambitious and lawfull to contend This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy and good contention saith Hesiod Wee may contend who may doe the most good who may lead the best life who may expresse the most holinesse though wee may not strive who should build the highest palace yet wee may strive to enter in at the strait gate though not strive for lands and livings yet to see the goodnesse of the Lord in the land of the living Though wee may not supplant one another as Iacob did his brother yet wee may contend as children doe who may please their father best and best deserve his love and which of us may provide the sweetest venison for our fathers diet There is a glory which if a man seeke for runs away from him if a man runs from it it followes him as Augustine saith of Cato Quò nanus setebat glâ—riam comagis â—llâ—m â—â—quebatur Aug. de â—ivit Dei lib. 5 cap. 12. How much the lesse he sought for glory by so much the more it followed him But there is a glory which cannot be got without toyling and labouring that 's the true and perfect glory Plutarch reports of Themistocles that when he heard that Miltiades had got him honour in the Marathonian battel he was not able to sleepe because Miltiades was so honourable and he came so farre short of him So should wee in â—â—irituall things The use is Vse to teach us what should be the true object of mans ambitious and aspiring thoughts not mortall but immortall honour and wherein it is lawfull for Christians to contend and â—trive for grace and not for greatnesse where in it is lawfull to emulate one another in seeking who should be neerest unto God â— and therefore wee should resolve that if any man doe faithfull service unto God that wee will doe it as wâ—â—â—s he if any mercifull wee will be as mercifull as he if any keepe the Sabbath wee will keepe it as well as he if any heare the word wee will heare it as well as he And so I come to a second conclusion The good that we see in others should be strong provocations for us to follow them Be yee followers of mee saith the Apostle 1 Cor. 4.16 Your selves know how that you ought to be followers of us 2 Thess 3.7 But most powerfull is that place Heb. 6.12 Be followers of them which through faith and patience inherit the promises As if he should say The faith and patience of the Fathers the vertues and godly qualities of the Patriarks who have inherited the promises not the earthly Canaan which was promised for that they all obtained not as Heb. 11.13 All these died in faith and received not the promises but saw them afâ—â—re off But it is meant of the promise of salvation in and by Christ as Act. 13.32 33. And we declare unto you that touching the promise made unto the fathers God hath fulfilled
hee reasons thus with himselfe If I should live never so strictly I could be no better if never sobadly I can be no worse why should I cut my selfe short of any thing that I like He that beleeves not the judgements will never sticke to doe any evill he that beleeves not the promises will never be forward to doe any good so that all sinnes both of omission and commission arise from this Why doth one steale but because hee beleeves not that of the Apostle 1 Cor. 6.10 No theefe shall enter into the kingdome of God What makes another bee covetous a third a wanton but because hee beleeves not that in Ephes 5.5 Why doth another turne base Vsurer but because hee beleeves not Ezek. 18.13 Why will one breake the Sabbath but because hee beleeves not the promise Isa 5.6 and Isa 5.8 Why will another see the member of Christ to starve but because hee beleeves not that in Matth. 25. that Christ shall say Come yee blessed c. Why doe so many evilly entreat the Minister and doe him little or no good but because they beleeve not that Mat. 10.40 41. Hee that receiveth you receiveth mee and so in all other sinnes Hence Gregorie Resurgit infidelis ad tormentum non ad judicium Greg. Moral lib. 26. cap. 24. The unbeleever shall rise to torment not to judgement according to that Ioh. 3.18 Hee that beleeveth not is condemned already The Vse is to make us labour for true faith to beleeve all the promises and judgements of God Vse and to this purpose to make much of the Word for by that is faith wrought Rom. 10.17 Wait at the poole till the Angell comes sit at the feet of Gamaliel wait at the posts and porches of Gods house to learne wisdome Men would tarrie too long here if it were an Exchange where they might bargaine for wealth why will they not tarrie to heare him and of him in whom are all the treasures of wisdome and knowledge Col. 2.3 Many would rise early and provide to come into this house if it were to gather jewels and pearles But why will they not doe so to learne wisdome which is better than pretious stones Prov. 8.11 Why will they not doe so ro receive instruction which is better than silver and knowledge which is better than gold Prov. 8.10 O then if you would have faith wrought in you use the word as Alexander used Homers Odysses as Saul used his speare 1 Sam. 26.7 and as God commanded Ioshua chap. 1.8 let it never depart from thee I make short with this point because I meet it at the 30. verse and come to a third conclusion from this first answer Through unbeleefe they are broken off Man is the cause of his owne ruine Doct. 3 and his destruction is from himselfe Therefore saith God O Israel one thing hath destroyed thee Nimirum iniquitas tua desectio ad idola Hos 13.9 To wit thy inquity thy falling away to Idols saith Zanchius It seemes that they were wont to lay all the blame upon God whensoever they were destroyed and here hee instructs them where they should justly lay the blame to wit upon themselves for God never leaves a man till man have first left him as S. Augustine proves purposely Aug. De Civit. Dei lib. 13. ca. 15. The Apostle 1 Thes 5.3 tels us That destruction comes on men that be secure as paine upon a woman in travaile now a woman in travaile beares the cause of her owne griefe within in her wombe so doth man If it be said that mans condemnation and destruction is of Gods will in the act of reprobation for answer observe three premises and foure conclusions out of the second verse so that still it stands that man is the cause of his condemnation Adam shuts himselfe out of Paradise the Angels shut themselves out of heaven and whosoever dieth draweth that judgement upon himselfe by his owne sinne God being as free from it as the Iudge that pronounceth deserved death upon a wilfull murtherer is free from the death of the murtherer From whence learne that whensoever any judgment is upon us Vse 1 when God sends his destroying Angell among us when he makes the heavens as brasse when he hides his face and loving countenance away in displeasure to looke with nour selves for the cause of it as those that were with Ionas in the ship in the storme said Come and let us know for whose cause this evill is upon us Ionah 1.7 Seeke not thy selfe without thy selfe Nâ—te quaesevâ—ris extra and when the secret sinne which brings the trouble upon us is once found cast it out as they cast out Ionas into the sea Secondly learne that if ever God cast us off from being his people Vse 2 that wee acquit God of all hard dealing and thanke our selves if it goe ill with us Babylon is destroyed shee may thanke her pride Sodome is turned to ashes she may thanke her wantonnesse Ierusalem inhabited by Turks and Infidels shee may thanke her infidelitie and Idolatry If woe bee to Capernaum and Bethsaida they may thanke their contempt of the Gospell If Laodicea be spued out of the mouth of God she may thanke her lukewarmenesse If ever we be enforced to sit by the waters of Babylon and to remember Sion with tears if ever God make us a prey to our enemies stop the influence of the heavens take away his Gospell and suffer us to walke in darknesse we may thanke our selves for God may justly cut us off as hee did them Sodome for her wantonnesse our land is full of the sinnes of Sodome Babylon for pride our land is full of it men and women are in travaile of new and quaint devices houses are made palaces gardens made Edens womens heads and breasts like ped ers shops Seeke the religions of all Heretikes we have them the fashions of all Nations we have them the symtomes of a dying and decaying people we have them I pray God we may never see that day wherein God shall judge us but if it come we may thanke our selves And so I come to the second part of the Apostles reply in these words Thou standest by faith To prove that they were not ingrafted for their owne worthinesse By faith Whereby God hath freely given it thee saith Paraeus on Rom. Quá tâ— gratis donavit Deus Quia Deiâ— iseâ—icord â insiti sunt fiâ—e 11. Because out of Gods mercy they are engrafted by faith saith Soto on Rom. 11. Now by standing by faith is noted both our entrance and continuance in Gods favour whence the maine point to be learned is this It is Gods meere favour and mercy that ever we are Doct. or continue to be his children and no worth or merit of our owne Whatsoever good we have it is his mercy to us in his sonne In Ephes 1.3 Hee hath blessed 〈◊〉 with all stirituall blessings in heavenly things in
ordinarie way which men take cannot bring them on to God therefore Paul presses egerly Phil. 3. David runs swiftly Gloria habitat in rupibus Strom. lib. 4. Psal 119.32 It was the speech of Clemens Alexandrinus Glory dwelleth in the rocks Secondly Vse 2 take paines to learne perfectly the way unto God Bee like Alexander in Plutarch with his Homers Iliads Lib. 6. cap. 2. like Origen in Eusebius who in his young yeeres devoted himselfe wholly to Gods service Thirdly cast off that luggage whereby men are so much letted and hindred in the way Fourthly Vse 4 if thou bee once set forward in an holy profession Bee constant in it unto the end Observe these and thou shalt surely finde mercie at the last Secondly Of universall grace here I have fit occasion to dispute a little about universall grace I finde concerning this point foure severall opinions Some have thought Gods saving grace to bee so generall that it reacht unto all both men and Devils which errour is ascribed unto Origen and is confuted at large by S. Augustine De Civit. Dei 10.21 cap. 17. ad 24. Some have holden that God ordained grace and mercie for all and was not in any sense the cause of mans reprobation this was the old heresie of the Pelagians and is not without her well-willers at this day The third is of the Papists who deny not that reprobation doth proceed in some sense from the decree and will of God But that it is Gods act so formally and so properly as election is The fourth only is according to godlinesse That predestination is both of the elect to salvation all reprobates to damnation I will not waken the first which is the dead error of Origen I will deale only with the Papist and the Pelagian who are Iebusites yet alive in the Canaan of the Church The Rhemists position on Rom. 9. Annot. 5. on vers 17. is this God intends no mans damnation directly and absolutely but in respect of their demerits and it is their marginall note upon vers 22. That God is not the cause of any mans damnation or reprobation otherwise than for the punishment of his sinnes of the same opinion is Bellarmine who maketh God the Author of reprobation farre otherwise than of election and excludes it out of the definition of predestination De grat lib. arbit lib. 2. c. 9. Their arguments are taken from 1 Tim. 2.4 God would have all men to bee saved and come to the knowledge of the truth The 2 Pet. 3.9 God would have no man to perish but would have all come to repentance The 18. Ezek. 23. God will not the death of a sinner Therefore the death and condemnation of man stands not properly with the will of God To which it may briefly be answered thus First God is said not to will the death of a sinner not because in his secret will he hath not decreed it but because God in mans condemnation hath respect to his owne glorie that is it which principally hee wills both in his election and reprobation that which God chiefly and principally wils is his glory and this glory is gotten by electing of some out of the masse of corruption and leaving of others Secondly God will have all saved that is de generibus fingulorum all kindes of people Euchir cap. 103. it is Augustines exposition Thirdly Gods will is that all the elect shall be saved as we say all goe in at the doore of the house not because all men goe into that house but because all that goe into the house goe that way Fourthly All in regard of sufficiencie not in respect of efficiencie in regard of the worthinesse of the price not in regard of the propertie of redemption God wils with the will of his signe not of his decree that is of his commandement not of his good pleasure Fifthly in regard of his revealed will who offereth unto all the outward means of salvation not with the will of his good pleasure and decree The Conclusions in briefe are these 1. God as hee hath made all men so hee hath freely disposed of their end according to the counsell of his owne will ordaining some to be vessels of honour some vessels of wrath And this is most just to save some and reject others whereas he might condemne all Nemo injustitia Deum arguat si uni indebitum donaverit gratiam alteri debitam reddiderit poenam A. g. de praedest Sanct. lib. 1. cap 4. Let no man accuse God of injustice if hee shall give to one undeserved grace shall render to another deserved punishment saith Augustine 2. Nothing must make us thinke that God condemnes any without their owne fault hee ordaines none to condemnation which they have not justly deserved by their sin and that God only hath decreed and willed their punishment but not the sinne that brings them to it If now you demand whether this reprobation depend only upon Gods absolute will or there were in it a respect view of mans sin I have discussed this before when I handled the second verse of this Chapter And so I come from the Papist to his brother the Pelagian and others begotten of them both It was the tenent of Pelagius That the grace of God was not only in respect of the outward meanes generally offered to all but in Gods eternall decree and purpose ordained for all if they would receive it and Th. Aquinas and Bellarmine seeme to confute the opinion yet in other words they affirme as much If the bloud of Christ were to be given to all for whom it was shed then it were to be given to all men to the Turkes Sisanguis Christi omnibus danduus effct pro quibus susus est cum dandus esset omnibus omninò hominibus etiam Turcis Iudaeis Ethuicis sauguis etenim ille pro omnibus siâ—â—us est De Eucharist lib 4. cap. 25. Iewes Heathens for that bloud was shed for all in his answer to the argument of Luther I have observed three severall opinions The first that Christ without difference died for the sinnes of all men without any respect of faith or infidelitie yet all are not saved because some despise this grace offered and so are deprived of the reconciliation purchased by Christ The second that all are saved by grace and have faith in Christ The third that it is the purpose of God to save all but the condition being kept if they beleeve The first applying Christs death to all as well beleevers as unbeleevers impugnes that Scripture God so loved the world c. Ioh. 3.16 The second making faith a naturall gift is contrarie to the word for that which is naturall is common to all But all men have not faith 2 Thess 3.2 The third ascribing power to mans will to receive and apprehend grace when it is offered gaine sayes that Scripture which saith Without me yee can doe nothing
the causes of it p. 57 Election a double act in it p. 58 Election described p. 122 Election nine fruits of it p. 124 Election six markes of it p. 422 Emulation double p. 219 Emulation how God provokes to it p. 221 End of God good in evill things p. 156 Enemies of the Church how to withstand them p. 90 Man before grace is an enemie to God p. 415 Three things proving naturaâ— men enemies to God p. 418 Not to bee familiar with Gods enemies p. 419 Gods esteeme of sinners after conversion p. 285 Our esteeme of men after conversion p. 286 Why God punisheth sin eternally p. 183 Some thought the world eternall p. 468 Wicked men requite Gods Prophets evill p. 102 God doth not evill that good may come of it p. 199 God workes good out of evill p. 208 Example of Gods judgements should warne us p. 335 What to learne from others examples p. 337 Execution of the decree of election p. 59 Experience should encourage us p. 358 Expostulation with God double p. 84 Eye three things that hinder it p. 164 F. FAith the certaintie of it p. 23 Faith the properties of it p. 24 Faith forseene no cause of eliction p. 60 Faith a fruit of election ib. Faith exhortation to labour for it p. 311 Faith distinguisheth men p. 315 Faith five benefits from it p. 316 Faith no privilege without it will doe good p. 434 The elect cannot finally fall away p. 14 76 319 320 360 Comfort to the Saints that they cannot fall p. 16 77 Fals of Gods children p. 17 How to be armed against the doctrine of falling away p. 77 Reprobates fall finally p. 206 Saints to bee humbled by their fals p. 207 Scriptures cleered that seem to allow Saints falling away p. 329 See Prophet Familiaritie betweene God and his children p. 85 Familiaritie with God how attained p. 86 Feare to offend God p. 317 Feare filiall and servile distinguished p. 318 Three things hinder from finding God p. 139 What should provoke us to follow others p. 223 To labour to bee such that others may follow us p. 226 Readinesse to forgive a signe of love to God p. 34 God onely can forgive sins p. 405 Foure reasons why God only can forgive p. 406 Fore-knowledge taken foure wayes in Scripture p. 48 Fore-knowledge different from election p. 49 Christians have God for their friend p. 416 Outward privileges without fruit nothing p. 11 Men after they are called are fruitfull p 282 Three qualifications of our fruit p. 284 G. GEntiles the fulnesse of them when p. 379 Faith the gift of God p. 60 Heaven the gift of God p. 62 Gifts of Ministers should be great p. 257 Gifts not to be proud of any p. 290 Gifts apt to pusse up p. 304 All the good we have is of gift p. 424 Glorie of God the end of election p. 56 Glorie to God from all things p. 474 Glorie how men should aime at it p. 475 Manichees hold two Gods p. 92 Comfort to Saints they have a God p. 106 God how hee hardens men p. 146 Sinne onely against God p. 406 How all things are of God p. 467 To give God the glorie of his goodnesse p. 202 God workes out of sinne a three-fold good p. 209 God gives not way to ill but he workes good out of it p. 420 Gospell to apply it to our selves p. 267 Gospell wee should live answerable to it p. 269 Gospell not spread over the world the second time p. 377 Gospell taken away fearefull p. 378 See Death Convert Grace how taken p. 124 Grace why God withdrawes it p. 149 Grace how God withholds it p. 159 Grace onely pleaseth God p. 282 Greatnesse inferior to grace in two respects p. 43 Great favours should assure us of lesse p. 359 See Acceptance All men naturally guiltie p. 438 H. HAppinesse of beleevers wherein p. 410 Happinesse wrong placed by Philosophers p. 411 See Assurance Hardnesse what meant by it p. 140 Hardnesse a complaint of it p. 142 Hardnesse three efficient causes of it p. 146 Hardnesse three things in it p. 151 Hardnesse of heart the parts of it p. 153 See God Two things notable in an Hart. p. 30 Who are hated of God p. 417 Difference betweene good and bad in hearing p. 165 To take heed to our hearing p. 169 Of care in hearing the word p. 256 See Profit God can preserve his people without help p. 471 Holinesse above greatnesse p. 43 Holinesse a fruit of predestination p. 73 See Blessed Signes of a vessell of honour p. 61 Ministers should honour their calling p. 251 Danger of those that seeke their owne honour in preaching p. 254 Hope what it is on p. 435. Former sinnes should humble us p. 279 Hungring after righteousnesse a signe of election p. 29 Hungring after righteousnesse five things in it ib. Hunger a definition of it ibid. I. A Mercie in evill times to be kept from idolatrie p. 108 They that fall to idolatrie God acknowledgeth not p. 110 See Bowing Jehovah what it signifieth p. 91 Three conclusions from the word Jehovah p. 92 Jewes conversion hopefull p. 264 407 Five privileges of the Jewes p. 294 Jews conversion proved p. 376 Jewes conversion not yet past p. 380 Jewes comming in what hinders it p. 381 Jewes the number that shall be called p. 383 Imputation See Righteousnesse Election immutable p. 56 God immutable therefore the elect shall not fall away p. 422 God hates and punisheth infidelitie p. 193 Infidelitie separates between God and man p. 309 The foulnesse of infidelitie in six things ibid. Infidelitie makes God angrie p. 348 Infidelitie the miserie of it p. 432 Minister Gods instrument p. 256 Intercession of Christ reconciles us p. 398 Judgements onely must not be preached p. 7 Judgements how to be freed from them p. 340 None can have glorie that are not justified p 73 What it is that justifieth us p. 134 K. GOd repayes wrongs in t e same kinde p. 182 Kingdomes their raines attributed to false causes p. 46 A great judgement to neglect the meanes of the knowledge of God p. 163 L. THree things in Christ that cannot bee found in the Law p. 181 Transgression of humane Lawes when it is sinne p. 406 Two things argue life in the soule p. 262 Vpon what ground we should live to God p. 396 Love to God a signe of election p. 34 Signes of love to God ibid. Motives to love Christians p. 88 Love of God should keepe us from sinne p. 345 Men are willing to learne of those they love p. 362 How Ministers should gaine love of people ibid. Mutuall love betweene Ministers and people in three things p. 364 M. MAlice See Vaine Manichees See God Care in using the meanes a signe of salvation p. 53 Wee are predestinated to the meanes as well as to the end p. 25 God workes good for his by unlikely meanes p. 213 Ministers must neglect no meanes to save the soules of their people
p. 258 Not to feare though meanes seeme contrarie p. 358 Shew our love to Christ to his members p. 53 Election is of mercie p. 62 God saveth man of free mercie p. 126 Mercie of God sâ—staining men even when they sin p. 160 All our good is of Gods mercie p. 314 Against the abuse of Gods mercie p. 3â—9 The greatnesse of Gods mercie p. 352 Where Gods mercie most aboundeth hee punisheth sinne p â—69 Many now in state of sinne shall finde mercie p. 435 The elect onely shall have mercie p. 440 Wee should disclaime our workes in respect of merit p. 52 Man ready to ascribe the good things hee hath to his merit p. 306 Eternall life not by merit p. 426 Love to Ministers a signe of election p. 35 Few love Ministers as they ought p. â—6 Ministers their dutie p. 91 Reverence and love to Ministers p. 97 Of the labour of Ministers p. 248 258 Complaint of the ill carriage of Ministers p. 252 Duty of people to Ministers p. 259 Multitude no roâ—e of the Church p. 101 The depth of Gods counsels should keepe in from murmuring p. 458 Reproofe of those that murmur against Gods works p. 464 Everie point of godlinesse a mysterie p. 366 Not to search too farre into hid mysteries p. 458 N. PApists brag only of the name of a Church p. 11 Nineveh the strength of it p. 12 Wee should most tender the salvation of those that are neare us p. 259 God will alter the course of nature for his childrens good p. 357 Iewes and Gentiles alike by nature p. 433 O. NEw obedience a signe of election p. 32 New obedience three conditions of it ibid. Assurance of glorie by obeying Gods call p. 73 Objections against the doctrine of election p. â—3 Oppose See Gospell God takes all opportunities to doe his children good p. 214 To imitate God in taking opportunities to doe good p. 215 Ordinances of God how to account of them p. 186 Wee should beware of those sinnes that wee see punisheth in others p. 342 How to keepe from censuring others p. 430 Ministers should chiefly intend the good of their owne people p. 247 Wicked men judge of their estate by outward things p. 9 Wicked men excell others in outward things p. 10 Not to judge our selves by outward things p. 13 Outward profession not to be rested in p. 113 Outward privileges exempt not from punishment p. 332 See Election P. PArentage neither furthereth nor hinders salvation p. 40 439 Meannesse of Parentage no prejudice p. 42 Paul his description of himselfe p. 18 Promises of God how made to men in particular p. 23 Good men defend Gods people from persecution p. 87 Who the wicked persecute most p. 93 New obedience perpetuall p. 32 Comfort to those that live in evill places p. 20 Everie sinne hath its plea. p. 296 Gods pleasure the impulsive cause of election p. 56 Power abused God takes away p. 194 Power of God absolute p. 407 Possesse See Satan Predestination what p. 49 Predestination and providence distinguished p. 50 Predestination defined ib. Predestination abused to sinne p. 53 Predestination the order of it p. 54 Predestination the parts of it p. 55 Predestination three effects of it p. 71 Predestination the impulsive cause of it p. 130 Prayer an effect of the Spirit p. 27 Example of Saints oft in prayer ibid. Three things make God not to heare prayer p. 106 See Weapons Forgetfulnesse the cause of pride p. 280 Pride how to abate it p. 281 Three things to keepe men from pride of gifts p. 291 Three reasons to keepe from pride p. 305 None should bee proud of that he enjoyes p. 366 Wicked men presume upon outward privileges p. 9 Not to be â—ortent with outward privileges p. 11 Sin will ruine a people notwithstanding all privileges p â—6 Privileges spirituall all by Christ p. 52 The Gentiles have the Iewes privileges p. 287 Sinne will bring downe these that have the greatest privileges p. 301 See Anger Outward Profession See Outward A miserie to heare and not profit p. 170 Meanes contemned profit not p. 175 What makes men so little profit p. 263 Promises of God assure us of salvation p. 22 Promises to the Iewes belong to us p. 275 What over God hath promised shall come to passe p. 401 See Particular When the Prophets are made away people fall from God p. 95 Good people feare the losse of their Prophets p. 243 Prudence in Ministers in denouncing judgements p. 200 Punishment three things in it p. 152 God punisheth men in their best things p. 184 Foure good effects God brings out of punishment p. 210 Like sinne brings like punishments p. 33 Punishments accompanie sinne p. 388 See Sin Outward Mercie Q. QVestions curious unnecessarie p. 466 R. MYsteries of salvation above reason p. 457 God receives great sinners p. 351 Christ reconciles man to God p. 398 The manner of Christs reconciling in five things ibid. Rejection of God twofold p. 47 Rejoycing of wicked men vaine p. â—9 Rejoycing in Gods promises p. 403 What causeth God to remove the Gospell 216 In great revolts God preserves some p. 372 The reward of holinesse 43 Reprobation what p. 56 Reprobation the causes of it p 64 67 Reprobation double p. 68 Reprobation two acts in it p. 69 Reprobation three questions concerning it ibid. The knowledge of God true riches p. 231 461 Motives to labour for the riches of the word p. 235 No man can attaine life by his owne righteousnesse p. 135 Three things in Christs righteousnesse ibid. Bellarmines objections against imputation of Christs righteousnesse p. 136 Imputation of Christs righteousnesse reconciles us p. 99 God rules all p. 92 S. THose in Christs keeping are safe p. 15 Those of all Nations that repent shall be saved p. 19 Those that doe good workes shall be saved p. 74 Three things in those that shall be saved p. 121 All men shall not be saved p. 134 Salvation offered by the Gospell p. 218 Ministers should aime at the salvation of their people p. 252 Salvation of whom to seeke it p. 400 None can satisfie for his sinnes p. 392 Popish satisfaction vaine ibid. Satans stratagems cannot cut off the elect p. 15 Satan how he holds wicked men p 45 Satan hardens the heart p. 147 186 Exhortation to read Scriptures p. 82 See Wise A judgement to have eyes and not see p. 167 Seeking two things in it p. 137 Seeking God five things in it p. 138 We must not search into secrets p. 459 Servitude under sin p. 386 A man should find the cause of judgements in himselfe p. 313 God made all things for himselfe p. 473 Sin cannot cut off the elect p. 15 Sin not the impulsive cause of reprobation p. 64 Reasons why God reprobates not for sin p. 65 The best workes of wicked men sin p. 74 Sin how God workes in it p. 152 Three things God doth concerning sin p. 158 God punisheth one sin with another p. 162 367 Foure good effects God brings out of sin p. 210 Sin the cause of peoples ruine p. 334 Sin how displeasing to God p. 337 Sin how God sits punishments to it p. 341 Sin the nature of it p. 395 Sin Christ weakneth it iâ— us p. 399 Sin two things in it p. 406 Sin what ever a carnall man doth p. 416 Sinne makes good things snares p. 180 Subjection See Bowing T. TO labour for tender hearts p. 143 Thanke God for preservation from idolatry p. 109 112 When Ministers must preach threatnings 349 Threatnings of God true p. 404 New obedience totall p. 32 Troubles to bee expected p. 95 Truth how the wicked dispute against it p. 99 God receives all that turne to him p. 173 God doth great things in short time p. 469 V. MAlice of wicked men against the Church vaine p. 119 Gods Church scarce visible sometimes p. 100 God hath alway a Church though not visible p 113 Heaven must be gotten by violence p. 397 Vocation an effect of election p. 72 God unchangeable p. 14 Comfort from Gods unchangeablenesse p. 93 To take heed of unthankfulnesse p. 160 How to bee ashamed of unthankfulnesse p. 225 Unbeleefe See Infidelitie Universall grace confuted p. 443 Universall grace an absurd doctrine p. 450 W. MInisters must give warnings of judgement p. 350 Weapons of the Church is prayer p. 89 Wicked men wearie of good things p. 28 Scriptures able to make wise p. 79 God most wise p. 464 The Iewes at their conversion shall be endowed with wisdome p. 239 Religion should have no winter p. 33 Will of God the impulsive cause of reprobation p. 69 Workes a fruit of election p. â—â— 74 Motives to good workes p. 7â— God in election had no respect to good workes p. 129. 307 Good workes justifie not p. 130 4â—9 Workes of God how to bee affected with them 456 Obedience must be grounded on the Word p. 34 Word abused to maintaine sinne p. 205 Counsel of God must not be searched beyond the Word p. 462 To bee weaned from the world a signe of election p. 27 Iewes called toward the end of the world p. 218 Wicked m n overthrow the meanes of Gods worship p. 98 God wil avenge the wrongs of his p. 195 FINIS