for them then the Lord stayed him and stopt his passage by bringing in the sea to drowne him and his host Exod. 14. as hee did with Saul when he would have taken away Davids life the Lord set downe how farre hee should proceed to chase him from place to place but not to death By all which it appeares that wee make not God to bee an idle looker on which suffers every creature to doe what they will But when God gives men over to bee blinded and hardned by Sathan and suffers wicked men for a time to worke mischiefe yet sets bounds and limitts to their rage and fury and in the end wonderfully rescues his servants from trouble This surely is not to doe nothing Fifthly a reducing of the ends to the rule of justice The bringing of some good out of evill for though Sathan and wicked men propose their ends the wicked that hee may serve his pleasures the Devill that hee may destroy yet such is the goodnesse of God Bâ—â—um est mala esse vel â—ieri alioquâ—â— sumâ—â—è bonus non permitteâ—et ca ficri Loâ— hard lib. 1. distinct 46. that hee will never suffer evill to be done if it were not to bring good out of it It is good that evils be or bee done otherwise the most good God would not suffer them to bee done and such is the wisdome of God that out of worst things he can chose the best ends as for example Iosephs brethen sold him for envy but God sent him to prouide for his old father and his brethren to preserve their lives Gen. 45.5 So in the death of Christ Sathan and the Iewes intended onely his death but God turned it to the salvation of all that beleeve As poyson is in it selfe evill but the skilfull Physician by tempering it cures the sicke and workes good out of it So doth God with sinne Shimei by cursing would shew his hatred of David but God would make knowne the patience of David which was good Now these workes as they proceed from the next cause man and the Devth be evill they be evill trees which cannot bring forth good fruits But as they proceed from the supreme cause and as hee brings good out of them they are good God and Satan will both have Ierusalem destroyed But Sathan that hee might bee avenged on them God that hee might punish their rebellion Christ is delivered to death the Iewes they doe it onely in malice But God hath another end the redemption and salvation of man and therefore in Act. 4.28 Pilate and the Iewes Gentiles gathered together to doe whatsoever thy hand and Councell had determined S. Enchirid ad Laurent ca. 101. Augustine shewes how God man may will the same thing and God in willing it doth well and yet man sinnes in willing it The father of an ungratious child is sicke Vt citius perveniat ad haereditaâ—em paâ—ris Vuâ—t Deus jâ—â—sâ—e fil uâ— iâ— pie God will have him to die â—n his just judgement the sonne That hee may sooner come to his fathers inheritance God wills it justly the sonne wickedly Albeit God doe order Res mala non habet â—aulan essi cientem sed desi ie 〈◊〉 De 〈◊〉 taâ—e Dei Lib 12. cap 7. determinate and governe sinnes that be done yet is he not properly the efficient cause of sinne It was a good saying of Augustine An evill thing hath no a cause efficient but defficient as the corruption of iudgement and the perversnesse of will and further I say that though the Papist accuseth us for making God the author of sin yet I will change my religion if I will not shew to any Romanist that will challenge me that wee of this Church teach no otherwise than the Papists themselues have written not onely out of Occam Durand and Bannes but principally out of Thomas Aquinas and Bellarmine himselfe In Râ—m 9. Dea â—ass gratiae lib. 2. Cap. 13. By a figure hee commands it and incites men unto it as a Huntsman sets the dog upon the Hare by letting goe the slip That God doth not onely permit the wicked to doe evill nor onely forsake the godly that the wicked may doe what they will against them But he oversees their wills he rules their wills he governs their wills nay he bowes and bends them by working invisibly in them and not only inclines the will to one evill rather than to another by permitting them to bee carried into one sinne and not into another but also positively hee bends them by inclining them to one evill and turning them from another occasionally and morally as hee speakes out of Thomas Aquinas Let them looke well into these speeches and they shall finde that wee say no more than they and if they would expound ours as candidly as their owne there would bee small or no difference Briefly then we say first in generall That God is not the author of sinne but the devill and mans corrupt will and the contrary we defie as blasphemy Secondly in particular wee beleeve that God wills nothing which is formerly sinne but hee fulfills his good wills by our evill wills as P. Lombard as hee wills that which is good Lib 1. Distinct 48. but hates it rather whence it followes that hee inspires it into no man nor creates any corruption in our wills which was not there before but forbids it absolutely within us by the light of his spirit as Rom. 2.15 without by the commandement Thou shalt heare a word behinde thee saying this is the way turne not out of it Isay 39.21 c. The first entrance of sinne into the world and the continuance of it in the world was the voluntary action of mans will God infusing no evill into him for God is not the cause why man is worse but that which God doth about and concerning sinne is contained in three actions First as the universall cause of all things hee sustaines mankinde and upholds his being yea the being motion of all his actions good and bad So that no man could either move to any action or have being himselfe if God sustained him not as Act. 17.28 whence it followes that the very positive act which the schoolemen call the subject of sinne and the materiall part of sin whereto sinne cleaveth is of God in the same sort that all other actions of the creature are this proposition doth Zanchius well illustrate A man rides upon a lame horse in this action are two things Motion and Halting the motion is of man man makes him move but his halting is of himselfe so in sinne the action or motion is of God but the deformity of man himselfe Secondly he withholds his grace as Iohn 12.39 Therefore they could not beleeve because Isay saith he hath blinded c. as being bound to no man but leaves the wicked to themselves whereupon it followes that their hearts grow hard and they cannot chose
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
not onely whilest they live by their sinnes treasure up wrath against the day of wrath and prepare a fire in which they shall everlastingly be burned but also by propagating their sinnes unto posteritie and leaving behinde them the example of their vices whereby others daily are successively corrupted doe adde fuell to that hellish fire and increase their never ending torments So Gods servants even after they are dead have still a stocke going when as they leave behinde them their Christian vertues for examples and their holy writings teaching and perswading others to follow them whereby a daily addition is made to their glorie and happinesse Such legacies after his departure hath this reverend and faithfull servant of Christ left for the use and benefit of the Church and such children to perpetuate his name and memorie unto all posteritie I meane the summe and substance of many his learned Sermons which he preached in his place charge at S. Marie Overies in Southwarke to the great benefit comfort and contenment of those that heard him The which though he had not polished and perfected for the Presse as he might have done if it had pleased God to have prolonged his life yet I thought it not fit that they should alwaies be hidden from the world because they had not on them their best apparrell They were I assure thee his owne legitimate children conceived and bred in his owne braine which were thus farre fitted for their birth and prepared for the Presse though himselfe wanted life and strength to bring them forth Esteeme them not the lesse because they are Orphans but entertaine them rather with the more love and if thou findest in them any defects and wants pitie them the more because they have lost their father who would had he lived have supplyed them and esteeme them both in their own worth and also for their fathers sake And if I finde that thou givest this kinde entertainment to these his fruitfull labours as it were his first borne there are divers other children of the same father which shall ere long bee brought to light I meane his Lectures on the twelfth Chapter to the Romans and on a great part of the â—19 Psalme with some others In the meane while I commend them to God and the word of his grace which is able to build thee up and to give thee an inheritance among all them that are sanctified Thine in the Lord Iesus J. D. The Contents GOds Ministers must not conceale comforts from the wicked pag. 5 Wicked men presume upon outward privileges pag. 9 No outward privileges exempt from Gods anger p. 12 The faithfull cannot finally fall away p. 14 All that carrie the name of Christians are not in the Covenant p. 17 Those of all Nations that beleeve and repent shall be saved p. 19 A man may be assured of his salvation in this life p. 22 Parentage can neither hinder nor further salvation p. 40 Grace is above greatnesse p. 42 Sinne will ruine a people notwithstanding outward privileges p. 46 God predestinated us in Christ p. 52 We are predestinate to the meanes as well as the end p. 53 Faith nor workes forseene no cause of election p. 60 No meanes to glorie but by Christ p. 71 All that doe good workes are elect and shall be saved p. 74 The elect cannot finally be cast off p. 76 The Scriptures able to make wise to salvation p. 79 There is a familiaritie between God and his children p. 85 Prophets and good men stand in the gap p. 87 Prayers the Churches best weapons p. 89 The wicked persecute the best most p. 93 When the Prophets are gone the people fall from God p. 95 Wicked men overthrow the meanes of Gods service p. 98 Wicked men dispute against the truth with the sword p. 99 Christs Church scarsly visible sometimes p. 100 Wicked men requite Gods Prophets evill for good p. 102 When Gods servants crie to him hee answereth them p. 104 A great grace in corrupt times to bee preserved from sinne p. 109 God owneth not Idolaters for his p. 110 God hath alway a Church though invisible to man p. 113 To bow before an Idoll is idolatrie p. 117 God at all times preserves his Church p. 118 Those that belong to God are not many p. 120 God saveth man of his free grace p. 126 God in electing man respects not good workes p. 129 All men shall not be saved p. 134 No man can attaine life by his owne righteousnesse p. 135 Those that stand upon their owne holinesse are hardned p. 137 We must seeke God in a right manner p. 138 A man elect shall certainly be saved p. 139 Hardnesse of heart a signe of reprobation p. 141 The written Word should bee Iudge of controversies p. 144 Causes of hardnesse of heart p. 145 God punisheth one sinne with another p. 162 An heavie judgement to neglect the meanes to know God p. 163 Meanes of salvation abused turne to destruction p. 168 A miserie to heare and not profit p. 169 Meanes contemned are not profitable p. 173 God receiveth all that turne to him p. 164 The best things of wicked men turne to their destruction p. 177 They that seeke life in the Law finde destruction p. 181 God repayes men in the same kinde p. 182 God punisheth unbeleevers with spirituall blindnesse p. 187 God hates and severely punisheth infidelitie p. 193 When wicked men abuse their power God deprives them of it p. 194 Prudence in Ministers in denouncing of judgements p. 200 Men stumble at those things that should support them p. 203 The best may stumble reprobates fall finally p. 206 God workes good out of evill p. 208 God workes good to his by unlikely meanes p. 213 God takes al oportunities to do his children good p. 214 When the Gospell is abused God takes it away p. 216 Where the Gospell is preached salvation is offered p. 218 God requires an holy emulation p. 221 The good that is in others should provoke us to follow them p. 223 Gods kindnesse should make us ashamed of unthankfulnesse p. 225 The grace and knowledge of God and Christ is true riches p. 231 The Iewes at their conversion shall be inriched with graces p. 239 Faithfull Preachers turne all they say to their peoples use p. 241 Good people feare the losse of their faithfull Preachers p. 243 Ministers should intend the good of their people p. 247 Ministers by preaching and liuing should grace their calling p. 250 Good Ministers aime at the salvation of soules p. 252 A good Minister Gods instrument to save soules p. 256 Preachers must neglect no meanes to convert soules p. 258 We ought most to tender the salvation of those that are neere us p. 259 Living in sinne is an estate of death p. 261 Wee should not despaire of the calling of the Iewes p. 264 The Gospell the meanes of raising men from the dead p. 266 What is due to God of his owne blessings
changeth not his counsell 4. I adde they whom hee loved in Christ for whatsoever good the Lord promiseth as wee receive it it is per propter Christum through and for Christ He hath predestinated us to be adopted through Iesus Christ Ephes 1.5 yea no man is predestinate but for this purpose that hee may be a member of Christ for he predestinated us to be adopted through Christ into himselfe viz. into Christ 5. That they should bee justified and glorified So Paul Rom. 8.30 Whom hee predestinated them he will call whom he called them hee will justifie whom he justifieth them hee will glorisie 6. That he passed by others So Malac. 1.2 I loved Iacob and hated Esau Lastly to manifest his glorie in mercie and justice that hee might declare the riches of his glorie upon the vessells of mercie Rom. 9.23 But of this definition thus made and proved may arise these comfortable observations 1. Observ 1 God predestinated us because hee looked favourable on us in Iesus Christ both to holinesse and happinesse So the Scripture everie where attributes all the good that we have from God to bee through Christ Hee hath blessed us with all spirituall blessings in heavenly places in Christ Ephes 1.2 Hee hath chosen us in Christ Ephes 1.4 Hee hath predestinate us to bee adopted through Christ Ephes 1.5 Hee accepted us in his beloved viz. in Christ Vers 6. He redeemed us by the bloud of his sonne Christ Vers 7. Hee hath gathered together reconciled all things both in heaven in earth by one that is Christ ver 10. And therfore when we beg any thing of God we are taught to beg it in the name of Christ So Christ himselfe Iohn 14.13 Whatsoever yee aske the Father in my name that will I doe for you that the Father may be glorified in the Sonne So Ioh. 16.23 Whatsoever yee aske the Father in my name hee will give it you Whence we learne to disclaime our worthinesse and our owne workes from being meritorious causes of Gods blessings Excellently Moses Deut. 7.7 8. The Lord did not set his love upon you because yee were moe in number for yee were the fewest of all people but because he loved you O then let us feed Christ if we cannot in himselfe Vse yet in his members and cloath him though not in himselfe yet in his servants let us entertaine and lodge Christ in our hearts and soules that procures thus many blessings of his Father for us our free election our powerfull calling our free justification and assurance of glorie wee have by him Let us say with Paul 2 Thess 2.16 17. The same Iesus Christ our Lord and our God which hath loved us and given us everlasting consolation must also comfort and stablish our hearts c. 2. Observ 2 In that he predestinated us that we should be holy Note That whom God hath praedestinated to the end which is glorie them also he predestinated to use the meanes which is holinesse See Eph. 1.4 Hee hath chosen us before the foundation of the world that we should be holy and as the Apostle speakes of spirituall creation that we are his workmanship created in Christ Iesus unto good workes that we should walke in them Ephes 2.10 So of election and We are redeemed to be a peculiar people zealous of good works Tit. 3.7 8. I adde no more but that of Peter 1 Pet. 1.2 Wee are elect according to the fore-knowledge of God the Father to sanctification of the Spirit and to obedience Acts 13.48 As many as were ordained to eternall life beleeved Whence they are most justly to bee blamed who make predestination a libertie to their sinfull lives and use sinfully to reason after this manner If I bee predestinate unto glorie then I shall bee sure of it howsoever I live for Gods decrees bee immutable If I bee in Gods decree and purpose a reprobate then if I should strive never so much I shall be no better I cannot alter it Contra Colsum lib. 2. Vide P. Martyr Com. lec p. 447. like those in Origen Whereas thou shouldest rather reason thus If I belong to Gods election then shall I use the meanes to come unto glorie I will therefore use all holy and godly courses that I may get my election sure and sealed as Peter wils us a Pet. 1.10 when Paul had that promise I haue given unto thee the life of all that saile with thee Acts 27.24 Yet except they use the meanes to come to land the helpe of their ship if they shall now leape into the water they cannot be saved vers 31. So when Iacob feared his brother Esau and yet had that assurance from God that hee should prevaile with men Genes 32.28 Yet see how carefull he is of all meanes to pacifie him he will doe it with gifts Munera crede mihi placant hominesque Deosque and sends one drove before another Genes 33. And so I come from the definition to the order observed in it God hee conceives all things at once with one act of his understanding 2. Of the order of predestination to which all things both past and to come are present and as hee conceived so hee decreed all things at once but the reasonable creature being finite conceives one thing after another Therefore for our understandings wee may distinguish the counsell of God concerning man into two acts or two degrees 1. The purpose of God in himselfe in which he determines what hee will doe and the end of all his doings and that is to create all things specially man for his owne glorie as Isa 43.7 partly by shewing mercie on some and partly by shewing of his justice upon others 2. Is another purpose whereby hee decrees the execution of the former and laves downe meanes to accomplish the end thereof which two acts of the counsell of God are not to be severed nor yet confounded but distinctly considered with some difference for in the first God decrees some men to honour by shewing mercie and some to dishonour by shewing his justice upon them and this man more than that out of his will and pleasure and that is the onely cause that we can give even his will In the second are set downe the causes of the execution of the former decree and these are knowen and manifest for no man though left out of clection is condemned but for sinne no man though elected is yet saved but by the merits of Christ But I passe over this and come to the parts of predestination which are two The parts of Gods predestination are two 3. The parts of predestination The first the decree of election The second the decree of reprobation A diftinction plaine out of Rom. 9. and may be thus confirmed of some it is faid The Lord knoweth who are his 2 Tim. 2.19 And of others Christ shall say in judgement Depart from mee yee wicked I know you not Matth.
yet say I not by God onely for there be three efficient causes of mans induration Man the Devill and God 1. The first cause of hardnesse of heart The wicked hardens of his owne heart so did Pharaoh Exod. 7.13 Pharaoh hardened his heart and did not let Israel goe And Exod. 8.32 Pharaoh hardened his heart at that time also Therefore saith Moses to Israel Harden your necks no more Deut. 10.16 And 2 King 17.14 The Lord bade them turne from their evill wayes but they would not obey but hardened their hearts and necks like to the necks of their fathers that did not beleeve in the Lord their God And Ierem. 5.3 Thou hast stricken them but they have not sorrowed consumed them but they have refused to receive correction and have made their faces harder than a stone which phrase is frequent in the Prophet Ieremie as in Ier. 7.26 They hardened their necks and did worse than their fathers And Ierem. 17.23 They made their necks stiffe and would not heare by which it appeares that ungodly and wicked men are a cause of their owne hardening when they either oppose the truth acknowledged or persevere in sinne against their conscience as may bee seene in Cain Pharaoh Iudas and the Iewes A second cause is the Devill The second cause of hardnesse of heart helping forward the wicked and sinfull purposes of man plunging him everie day further than other into finne and easting thicke and foggie mists over his eyes as 2 Cor. 4.4 If our Gospell be hid it is hid to them that perish in whom the God of this world hath blinded the mindes that the light of the Gospell might not shine unto them which God of this world is not the true everliving God as Chrysostome Augustine and Ambrose expounded it when they dealt with the Manichees and Arrians but the same which is called the Prince that ruleth in the aire the Prince of darknesse viz. the Devill and these two efficients of induration doe both sinne most grievously man by his owne will Satan by instigation mans corruption is as the coale that sendeth forth sparkes the Devill blowes the coales and kindles the fire The third cause is God for first The third cause of hardnese of heart mans heart sends forth fire Satan blowes it and then God strikes on the anvill and frames and disposeth everie thing to his owne will The first and neerest cause is mans corruption the Instigator and Tempter Satan and God as a just Iudge I will harden Pharaohs heart saith God Exod. 4.21 The Lord hardened the heart of Pharaoh Exod. 9.12 And the Prophet Isay 63.17 questions thus with God O Lord why hast thou made us to erre from thy wayes and hardened our hearts from thy feare So God is said to give men over to a reprobate sense and reprobate minde Rom. 1.28 To blinde Isay 6.10 To deceive Ezek. 14.9 If that Prophet be deceived then I the Lord have deceived him to put a lying spirit in the mouth of his Prophet 1 King 22.23 Behold the Lord hath put a lying spirit in the mouth of all these Prophets Now how God doth harden and blinde is not agreed Some say that all those Scriptures Hee hardened Pharaohs heart and hee gave them over to a reprobate minde c. are to be expounded by the word of permitting that God did suffer them to be done and not without shew of Scripture Psal 81.12 They would not hearken therefore I gave them up to the hardnesse of their heart and let them walke in their owne counsells And also from the speech of Barnabas and Paul Acts 14.15 16. when the people of Lystra would have sacrificed unto them Why doe you these things we be men as you are who preach unto you the living God who made all things and in times past suffered the Gentiles to walke in their owne lusts and when it is said that God gave them over to doe such things as are not meet they understand it that God suffered them to doe such things as were not convenient and that God hath no more to doe in hardening mans heart than a man that stands upon the shore and sees a ship to bee drowned when hee might have holpen it which was the interpretation of Iulian the Pelagian August contra luâ—â—anum Pelag. lib. 5. cap. 3. as Augustine sheweth But Augustine shewes there that God doth it not by patience alone but by his patience which implyes an action for if he would not for no reason would hee have permitted it So that he doth not onely suffer it but will it for Gods permission is voluntarie and he suffereth willing not unwilling See Calvin Inst lib. 1. cap. 18. seâ—â— 2. God permits nothing against his will so that when God suffers sin to be done hee also wils it to be done Some say that they must be expounded by the word of substracting That God is no otherwise said to harden or blinde but by with-drawing his grace which they that are blinded and hardened are unworthy of As the ship-man withdrawing his helpe le ts the ship be drowned or a man that takes away the pillar that sustained the house then the house fals of it selfe and there bee two causes why God useth to withdraw his grace and spirit sometimes to punish the unthankfull that abuse his grace sometimes that they might better acknowledge the necessitie of grace that without it wee can doe nothing that is good that wee may bee more enflamed with a desire of it and embrace it joyfully when wee feele it and for these causes God sometimes denies his servants the powerfull working of his Spirit and suffers them to fall into foule sins and that not onely in justice to punish former ingratitude but also in mercie and for their good both in the sight of our owne weaknesse and in seeing the necessitie of Gods grace and in making us more carefull not to abuse grace when we have it So that God doth blinde when he takes away his light for take away light darknesse followes take away grace hardnesse followes and therefore Peter Martyr sayes That God is such a cause of sinne as is called in Philosophie the removing prohibiting cause that takes away the helpe by which they should bee kept from induration and though this bee somewhat yet it is not all for surely these sayings God did harden give over to a reprobate minde lead into temptation and encline the hearts of men doe signifie some action of God in man Some come a little neerer and say that God doth blinde and harden not by his owne but by an outward act indirectly that is by proposing to the eyes and eares such objects whereby they should be softned and enlightned and reclaimed from sinne but yet it comes to passe by their owne faults that they are thereby blinded and hardened and plunged further into sinne These objects are the preaching of the Word Sacracraments miracles mercies judgements
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
to powder with a greater fall and therefore small cause to reioyce in that In their wealth alas this is but their opportunitie to sinne and strength to doe evill and power to worke mischiefe and liberty to heape sinne upon sinne and wrath against the day of wrath and what cause to reioyce in that when they are in the midst of their friends in the midst of their wealth in the height of their honour in the prime of their strength then are they though they know it not in the midst of the snare in the midst of their danger they are snared and know it not Deproviden Lib. 7. entrapt and feele it not they are intoxicate with that herb that Salvianus mentions that makes them laugh at the point of death Secondly Vse 2 see how sinne changes the condition and property of every thing that the wicked hath and wherein hee delights from a blessing upon him to a snare to choake him from being a help in the way it becomes a stumbling blocke to overthrow him It alters the property of the word preached unto him that in it selfe is the savour of life but to him the savour of death 2. Cor. 2.16 In it selfe the fountaine of wisdome This is your wisdome and understanding Deut. 4.6 But to a blinde Iew it is a stumbling blocke and to the wicked Grecian the preaching of Christ is but foolishnesse 1. Cor. 1.23 It alters the condition of the heavens which of themselves doe drop their dew and of the earth which of it selfe doth bring forth fruit but sin makes the one as brasse and the other as iron Deut. 28.23 It alters the nature of goods and makes those that in themselves bee blessings to be the incentives of sinne and the occasions of falling and therefore if we would have ioy in any thing that we possesse if a blessing upon what we have and not snares and traps to intangle us let us put off our sinnes labour to be in Christ for then onely have we them in the right use then will they bee blessings and not snares to us Secondly I observe out of Beza That as unhappy birds are there ensnared lose life where they seeke to uphold it So doe these Iewes they lose life where they seeke it they seeke it in the Law wherein they are ensnared and there lose it Doct. The point is They that seeke life in the Law shall finde destruction the righteousnesse whereby we are saved is the Lord Ier. 23.6 This is the name whereby you shall call him the Lord our righteousnesse not essentially as Osiander but effectually in him have wee righteousnesse Isay 45.24 It is the imputed righteousnesse of Christ apprehended by faith whereby we obtaine life Rom. 4.24 And therefore Paul praies that hee may not be found in his owne righteousnesse but clothed with the righteousnesse which is of God through faith and therefore durst not appeare in the righteousnesse of the Law Phil. 3.9 In Christ there is purity of nature answering for our corrupt nature Secondly integrity and obedience answering for our disobedience Thirdly merit and passion that takes away our curse and torment none of these can bee found in the Law but the Law is an unsupportable yoake which neither we nor our fathers could beare the strength of sinne 1. Cor. 15.56 the ministration of damnation and death 2. Cor. 3.7.9 how then can they finde life in it And though Bellarmine say stif Lib. 2. that this proposition Christs impâ—ted righteousnes is ours is never read neither in Scripture nor Father yet as we have before shewed it is a meere untruth The use is to confute the Papist Vse 1 who would have us to finde life in our inherent justice yet touching this they agree not among themselves some making actuall justice some habituall to be the cause the other two bee paralells with this and therefore I come to the last For a recompence Doct. It yeelds a double note 1. God repayes wrong done to Christ and his members in the same kinde that they were done They wronged and used him unkindly in his meat they gave him gall to cat they gave him vinegar tod inke mingled with gall Matth. 27.34 And as they use Christ so they used David before who was a type of Christ Psal 69.20 21. And now the Lord payes them in the same kinde their table is a snare and a net to take themselves The Iewes had a Law Levi. 24.19 20. If a man cause a blemish in his neighbour as he hath done so shall it bee done to him Breach for breach eye for eye tooth for tooth such a blemish as hee hath made such shall bee repayed to him Like to this is that of the Apostle 2 Thess 1.6 It is a righteous thing with God to recompence tribulation to them that trouble you His qui vos 〈◊〉 â—nt â—uj steâ—am rependet â—ictionem * He repayeth just affliction to them that afflict you unjustly saith Zanchius It was one of the Lawes of the twelve tables a nong the Romans Simembruâ— pit moum vâ—â—ssim â—um membrum Aut. Geliu 20. Cap. 1. Aâ—sta Etl Lib 2. Cap. If hee hath broken my member in like manner let his member bee broken And the Pythagoreans call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply just But these were but temporall recompences but God will pay affliction with eternall affliction and though this may seeme hard that God should afflict them for ever who afflicted his sonne and servants but for a while yet it is quite contrary for God in punishing doth not so much respect the action which is temporall as the object against whom it is done who is that eternall and immense good Secondly the will of sinners which is for ever extended with their malice for if they did still live they would still persecute them Let them therefore see what they doe who persecute the innocent Vnto these let mee adde a most pregnant example of Adonibezok in Iudg. 6.7 Israel pursued Adonibezek and caught him and cut off the thumbs of his hands and his feet And Adonibezok said Seven kings having the thumbs of their hand and feet cut off gathered bread under my table as â—ave done so hath God rewarded me thus is that of Christ fulfilled With what measure you mete unto others it shall be measured unto you â—gâ—ine Matth. 7.2 and that of Habac. 2.8 Because thou hay spoyled many nations all the remnant of the peopl shall speile thee Take heed of wronging the people of God by disgraces by oppression by impoverishing them lest God in the same kind reward you seven fold into your bosomes 2. The Lord doth punish the sinnes of men by the best things that they have Sometimes by their children Doct. as Eli 1 Sam. 2.22 And Davids sin in Amnon and Thamar and Absalom but especially wicked men that they may say as it was said of the Emperour Antoninus Antoninum fuisse soelitem si nullum
and perdition he is in danger to slip into everie hole and to fall into everie pit which the enemies of his salvation doe dig for him to be catched in everie trap and snare of tentation that is laid in his way he cannot discerne betweene the faire and sure path of holinesse and righteousnesse and the foule sloughes and deepe ditches of sinfull corruptions till he fall into them he is ready to run into briars bushes and obnoxious to all injuries which the enemies of his salvation shall be pleased to offer unto him They may rob him of all he hath and hee cannot avoyd them they may deceive him with any bait and he cannot discerne them yea they may wound and stab him to the heart and hee cannot defend himselfe from their rage and violence We have an example of this heavie judgement in Pharaoh who being smitten with this spirituall blindnesse thought that hee then did most wisely when like a Bedlam hee went on in that way which exposed him and his people to Gods searefull plagues and at the last brought them to utter destruction So Paul before his conversion had his minde so blinded that when like a mad man he raged against Christ in his members he supposed that herein hee did God good service Acts 26.11 And so bruitishly blinde were the Priests and Pharisies that they thought it was the onely meanes to bring safetie to their people to kill their Saviour Ioh. 11.48 51. which afterwards proved to bee the cause of their destruction and utter desolation Againe Vse 2 wee unto whom God hath given this grace to receive Christ by faith as our Saviour and Redeemer may hence learne to be thankfull unto God for delivering us from this heavie judgement which to this day lieth still heavie upon his ancient people and for the inlightning of our mindes with the saving knowledge of his truth The which our thankfulnesse wee must approve to bee unsained by walking according to this light of knowledge in the wayes of holinesse and righteousnesse that wee may glorifie him who hath beene so gracious unto us Finally Vse 3 it should make us pitifull and compassionate towards those that lye under this heavie judgement of spirituall blindnesse and especially the people of the Iewes and to pray earnestly that they may bee enlightned with the saving knowledge of God his Christ and holy Gospell For if their case bee to bee pitied and lamented who through bodily blindnesse run into innumerable mischiefes and fal at last into a deepe gulph without hope of recoverie how much more should we pitie and bewaile their miserable condition who through spirituall blindnesse plunge themselves for the present into farre greater evils and at last fall irrecoverably into the pit of everlasting destruction Neither let their furie and faultinesse in opposing Christ in his truth and members lessen our pitie but rather increase it For what can they doe otherwise so long as they are under this heavie judgement of spirituall blindnesse What can be expected of mad men but the fruits and effects of folly and phrensie Who is angrie with a blinde man because hee goeth out of his way or stumbleth at everie blocke or falleth into everie pit and ditch or is mislead by everie false guide or exposed to the wrongs and outrages of everie malicious enemie Yea who doth not pitie him in all or any of these miseries and laboureth not that hee may either prevent or be delivered out of them And how much more then should wee stand thus affected towards those who lye under the punishments of spirituall phrensie and blindnesse which without all comparison are greater than the other and much more durable and desperate The third judgement or punishment which he prophetically denounceth by way of imprecation against the people of the Iewes The third judgement for rejecting Christ and the Gospell is set downe in these words And bow downe their backes alway Exposition In which consider 1. The judgement it selfe 2. The continuance of it The judgement is expressed like the former in a metaphoricall speech taken from the body where consider 1. the matter and 2. the māner of it The matter is their utter weakning and disabling to all good actions spirituall civill and corporall inward and outward For the Hebrewes seat the chiefe strength of man in his back and loynes which being broken bowed and buckled together he is thereby made utterly unfit for any actions and employment So that the meaning is as if hee had said Disable them wholly unto all holy and Christian duties so as they may have neither power not will to performe any holy service unto God to receive Christ as their Lord or to yeeld unto him obedience as to their Sovereigne let them bow downe under the intolerable burthen of their sinnes especially that of crucifying their Saviour without ease or comfort Deprive their state of all strength and pull out of their hands all civill government which they have abused to Gods dishonour to the opposing of Christ in his Kingdome and to the dammage and hurt of all his subjects and members overthrow their whole policie and Common-wealth subdue them as vassals and slaves to all their enemies and make them wholly desolate The which heavie judgements we see accordingly inflicted upon that Nation For their Kingdome was quite overthrowen by Titus Vespasian their politicke Lawes and government taken away their cities and townes sacked and fired their people for the most part slaughtered and the remainder sold for slaves and scattered among all Nations under whose servitude they remaine in great scorne and reproach even unto this day And thus also we see their backes broken in respect of spirituall strength For no Nation under Heaven is more desperately wicked and averse to all goodnesse none so maliciously opposite to Christ and his kingdome whom they delight to disgrace with reproaches and blasphemies none more given up to a reprobate minde to couetousnesse sordide basenesse injustice and all manner of deceit A people separated from all nations that they may bee the scorne of of all And this is the matter of the judgement The manner or qualitie of it is implyed by that phrase of bowing or making crooked For as those whose backes are broken and bowed doe bend their faces downeward towards the earth and are not able without great difficultie to lift them up towards heaven So this nation being broken with Gods heavie judgements weakened in all their strength spirituall and civill had this heavie punishment added to all the rest that hereby like bruit beasts their faces were bowed towards the earth ascribing all their calamities to worldly accidents and inferiour causes and never looking up unto God as the chiefe Author of them that they might humble themselves under his mighty hād see acknowledge their sins which were the causes of these heavie judgements and turning unto God by unfained repentance might obtaine the pardon of
one that is sent generally and properly the highest office and dignitie of the Apostles in the new Testament and sometimes it signifies those that were ordained of Christ to be of equall authoritie with the 12. Apostles such as were Paul and Barnabas The grace and excellencie of an Apostleship consists especially in these points 1. They were immediately called by Christ to preach his Gospell thorow the world Goe teach all Nations Matth. 28. And it is no small credit to bee Gods Herauld at armes to be Tuba Evangelica Gods Trumpet both to give warning of a fight and to sound the retreat to proclaime peace and rest when the combat is done to deliver Gods will to stand in his roome to plead his cause and speak for his honour can bee no meane or small prerogative 2. The Apostles were such men as had knowen Christ in the flesh were eye-witnesses of his miracles and heard his Sermons as in 1 Ioh. 1.3 That which we have heard and seene declare we unto you His glorie that they saw Matt. 17. Secondly his resurrection for he appeared to the twelve as 1 Cor. 15.5 His ascension into heaven while they beheld hee was taken up Acts 1.9 And though S. Paul had not knowen Christ in the dayes of his flesh yet he saw him being immortall and in glorie by revelation as Augustine and Lyranus affirme on 2 Cor. 12. Thirdly they could discerne canonicall bookes of Scripture from others they had the keyes of the Kingdome after a more speciall manner that whatsoever they bound in earth should be bound in heaven c. as Peter bound up the sinne of Simon Magus and pronounced sentence against Ananias and Saphyra Fourthly they had power to worke miracles heale diseases cast out Devils yea Peters verie shadow Acts 5.15 and Pauls napkin Act. 9.12 Fifthly they gave the Holy Ghost by laying on of their hands Acts 8. They were free from error in doctrine for the Spirit promised to lead them into all truth Ioh. 16.13 Lastly they had the gifts of tongues whereto Pererius addes further that they had another speciall grace that speaking in their owne tongue yet men of divers languages did so understand them as if they had spoken divers languages and of the same opinion is Erasmus Annot. in Act. 2.8 But I incline to the judgement of Beza who shewes against Pererius and Erasmus Miracâ—lum suisset non in Aposlelis sed in auditoribus that if that had been true It had been a miracle not in the Apostles but in the hearers But to leave this and fall upon the point these words are the reason that Paul gives of his speaking to the Gentiles In asmuch as I am the Apostle of the Gentiles therefore I speake to you Gentiles for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quamdiù as long as I live I speake to you Gentiles as Origen thought and is the translation of the vulgar Latine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quantùm or quatenùs nothing the cause because I am your Apostle therefore I speake to you I might note 1. That no man was ever so farre gone in sinne but God could call him home againe Paul once a persecutor now an Apostle 2. God is so farre after conversion from thinking a man the worse that hee will place him neere to himselfe Paul now an Apostle 3. Gods providing of meanes for them whom he will save The Apostle of the Gentiles But these are not so proper to this Text but that which I chiefly note is the Apostles drift That his chiefest care was to speake for the good of the Gentiles to whom God appointed him to preach from whence note When God sets a man over a people Doct. Civitas est vigila ad custodiam ager est studeto cultui spaâ—nsa est studeto crnatui grex est studeto pastui Bernard super Cantic Serm. 76. he ought chiefly to intend their good and well-fare Is it a Citie watch to keepe it is it a field studie to till it is it a spouse studie to adorne her is it a flock studie to feed it saith Bernard If a Citie then he must labor to build defend it à vi tyrannorum à fraudibus haereticorum à tentationibus Daemonum from the violence of Tyrants from the deceits of Heretiques from the tentations of the Devill If a Spouse hee must labour to trim her that shee bee all glorious within viz. 1. An acknowledgement of the will of God 2. True and solid comfort in distresses 3. Hearing of prayers 4. Famous deliverances 5. Divers vertues kindled in them by the Spirit as Mollerus on Psal 45.13 If it bee a field or vineyard hee must labour both to gather out of it the briars and tares and to sow it with good feed and then to watch for feare the envious man sow tares in it If it be a flocke he must drive them to the greene pastures of Gods word and lead them out by the waters of comfort Psalm 23. When Christ in Ioh. 21. asked Peter thrice Simon lovest thou mee 1. Plusquà m tua 2. Plusquà m tuos 3. Plusquà m te More than thine more than thy selfe as Bernard expounds it and Peter still answered Yea Lord thou knowest that I love thee Christ gives him this marke to know it by Pasce oves pasce agnos it may bee knowen by thy care in feeding my lambes and tending my sheepe I have set watchmen upon thy walls O Ierusalem which all the day and all the night shall not cease and yee that are mindfull of the Lord keepe not silence Isay 62.6 Sonne of man I have made thee a watchman Ezek. 3.17 By which metaphor it may appeare that as in times of warre the watchmen are tending all the day in their watch-towers but especially in the night time and if there be any danger give the people warning So in the Church Bishops and Ministers they must be alwayes in their watch-towers but especially when the night of errours ariseth they must remember that in Act. 20.28 Take heed to your selves and to all the flocke whereof the holy Ghost hath made you overseers to feed the Church which he purchased with his owne bloud When I remember that saying of Iacob Gen. 31.40 I was in the day consumed with heat I was parched with frost in the night and reade of the shepherds watching their flocks in the night then doe I consider their early rising and late going to bed how their eyes have not time to sleepe nor their eye-lids to slumber nor their heads to take any rest from tending the soules and studying the welfare of their people and therefore the Apostle 1 Corinth 4. calls Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to row as if they were captives condemned to the oares whose armes must row the ship of Christ to shore yea the winds being conspired against them Excellently * Sace dotum nonuna accepunus non ad quieâ—em sed
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
7.4 when they be uncleane and cages of filthy birds they say they are children of Abraham when they want the saith and lead not the life of Abraham which are no better than fig-leaves to hide from Gods eyes and paper walls to keepe out Gods judgements Secondly here apprehend the true cause of the lewes subversion not fortune as the Epicure dreames not destinie as the Stoick nor number as Plato Metbod lit 6. Politic li. 5. c. 12. Pythagoras and Bodin nor as asymmetry as Aristotle nor the motion of the center as Copernicus nor starres and planets as Cardanus and Astrologians thinke The Apostle teacheth the true and undoubted cause of such punishments Ephes 5.6 For such things commeth the wrath of God upon the children of disobedience I sinned therefore am I derision saith Ierusalem Lam. 1.8 I sinned with a high hand therefore hath he filled mee with bitternesse Lam. 3.15 I was sicke of sinne therefore was I robbed by Shishacke 1 King 14. And now utterly sackt by the King of Babel 2 King 25. I sinned and the smoke of my sinnes ascended to heaven thererefore am I now turned into a stinking fenne saith Sodome Gen. 19.25 I sinned therefore dragons are in my pleasant palaces saith Babylon Isai 13.21 O that in this point my voice were like thunder my pen like iron my sides like brasse c. Secondly whereas the naturall branches are not spared yet the godly amongst them spared observe how farre holinesse exceeds greatnesse See on the second verse And so I descend to the Apostles admonition Take heed lest he also spare not thee The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed but conceived by an ellipsis as may be seene both in Matth. 25.9 and Rom. 11.14 They containe the exhortation and the reason the exhortation Take heed and this hath in it the ground of their care and heedfulnesse to wit the fall of the Iewes The sins and punishments of other men must be our instructions Doct. their afflictions must be our admonitions their woes must be our warnings their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their sufferings must be our schoolemasters and remembrancers When the Gibeonites perceived what Ioshua had done to Iericho and to Ai they would not stand out to warre but used all the meanes and shifts they could devise to make a league with him Iosh 9.3 When Elijah sent word to Ahaziah that he should not come downe from his bed but die the death because he had sent to consult with Baalzebub the God of Ekron the King sends unto him a Captaine and his fiftie and there came fire from heaven and devoured them after him another who was also devoured by fire when the third came and saw the judgements fallen upon his fellowes he saith not as the former O man of God come downe quickly but O man of God let my life and the life of thy servants be pretious in thy sight there came sire downe upon the two former Captaines and their fifties but let my life he preâ—iursiâ— thy sight 2 Kings 1.13 14. Hence the Apostles tell us that So dome and Gomorrha and the cities about them which followed strange flesh are set forth for examples Iude vers 7. In 1 Cor. 10. from 5. to 11. Be not yee idolaters as were some of them nor commit for nication as did some of them nor tempt Christ as did some of them nor murmure like some of them for all these were destroyed in the wildernesse and all the judgdements came upon them for examples and were written to admonish us upon whom the ends of the world are come And the same Apostle remembring how many of the Israelites were shut out of the promised rest for their unbeleefe and disobedience gives us this exhortation Let us study to enter into that rest lest any fall after the same example of disobedience Heb. 4.11 The reasons of this are first because their sinnes have a proportion with ours therefore our punishment must bee like to theirs Wee may reade in Sodome what our owne sinnes are pride idlenesse fulnesse of bread We may reade in Israel what our owne lives are unbeleeving hearts to depend upon Gods providence ready to murmure if we want any thing still unthankfull though wee have never so much Wee may reade in Adam how subject we are to yeeld unto Satan In David how ready to yeeld to our owne flesh In Nebuchadnezzar how easily we grow proud and when wee see their sinnes like ours then we may well thinke that our punishments must be like to theirs If our sins be pride and fulnesse of bread and idlenesse then take heed our punishment be not sire and brimstone If infidelity and unthankfulnesse take heed of exclusion from Gods favour and love If lukewarmnesse take heed of spuing out of his mouth If Sabbath-breaking take heed that God kindle not a sire in the gates of your Citie that will never be quenched as Ier. 17.27 Secondly God is as much displeased with sinne now as in times past his eyes are as wide to espie and marke it his hand as just to revenge and censure it his wrath is as heavie against it as ever it was and therefore if wee would not be punisht as they have beene beware of the sinnes that they have done And from hence we may learne First Vse 1 to see how many instructions God hath given us to make us good every punishment upon others is a lesson read unto us and therefore should a man in wisdome gather into a catalogue the punishments thorowout the whole booke of God and lay them up in memory and so to live that he may neuer feele them To thinke upon the punishment of Adam and thence learne somewhat first that Satan will seeme a friend when he entiseth us to sinne secondly that there is no man so innocent whom Satan dares not assault Superbia illic quiahemo potiùs in suaÌ„ quam in Der potestate esse dilexit homieidium quia seipsum praecipâ—tuvit sornicrtio quta integritas humanaser penuna persuasions corrupta est c. Aug. Enchir. ad Laurent cap. 45. thirdly that some sinne may seeme but small in the judgement of man which is of intolerable weight in the sight of God as this seemes to be but the plucking of an apple yet in the eye of God a whole voâ—ume of iniquitie was in it as Augustine observeth Pride was there because man loved to be rather in his owne than in Gods power manslaughter because he overthrew himselfe fornication because by the serpents perswasion mans integritie was corrupted sacrilege because he beleeved not God theft because he tooke of the forbidden fruit covetousnesse because he coveted more than would suffice Thinke upon the wofull downfall of Ierusalem and thence learne somewhat first that no citie is so great and famous but sinne will make God fall out with it secondly that God never sends fearfull punishments but hee gives many
cast off If God punish idolatrie in Israel it is to weane the hearts of his people from it If murmuring it is to teach us the Apostles lesson Phil. 4.11 and that in Deut. 8.3 If hee punish Cain by setting upon him a marke it is to teach us to keepe our hands free from bloud if Dives it is to keepe us free from covetousnesse if hee set a fire in the gates of Ierusalem for breaking the Sabbath it is to teach us to keepe it holy and take a delight to make it glorious Isa 58. If hee punish adulterie it is to teach us to keepe our bodies chaste and pure as sweet and fit temples for his Spirit to dwell and tarrie in The Vse is To condemne us for doing that our selves Vse which wee see God to punish in other men If God be somewhat slacke and loth to punish us as hee hath done others his patience should lead us to repentance Rom. 2.4 make thee better not worse Vide severitatem Marke the severitie of God to other sinner and the same that payes other men their deserved punishments will pay thee without speedy and sound repentance But these be points that are neere of kindred to those I have already handled and therefore I come suddenly to the consideration of his bountie to the Gentiles Behold the bountifulnesse of God God 's children must take speciall notice of Gods bountie and love to them Therefore Paul beseeches the Romans by the mercies of God Rom. 12.1 But that which is the maine point is this The consideration of Gods bountie should make man loth to offend him or to sinne against him Doct. Vide bonitatem Consider his love in our election See how Paul concludeth 2 Tim. 2.19 the foundation remaines sure Therfore let everie one that hath part in that depart from iniquitie In our creation consider the efficient cause God this should make us doe good and eschew evill wee are his workmanship c. Ephes 2.10 The materiall cause nothing but dust this should make us humble and so come to God this is a miracle of humilitie as Augustine calleth it In Psal 33. this should make us praise God as David Psal 103. we are but dust at the 14. Therefore praise him all yee Angells praise him all yee his servants praise him all his workes and in all places of his dominion and praise thou the Lord O my soule The formall cause the making us after his image which containes the immortall substance of the soule Secondly all naturall knowledg of God Thirdly all just and holy actions Fourthly regiment over all the creatures Fifthly happinesse and glorie and joy and peace plentie of all things needfull without corruption and miserie all of them should be as bridles to restraine us from sin The finall cause Gods glorie as Isa 43.7 which should make us to say with the foure and twentie Elders Apoc. 4.11 They fell downe before him that sate on the throne and worshipt him that liveth for evermore and cast their crownes before the throne saying c. In our redemption looke upon God the Father giving the Sonne of his love to bee our ransome the Sonne like the good Shepherd laying downe his life for us like the Pelican Psal 102. shedding his bloud for us Liv. Decad. 1. lib. 7. or like Marcus Curtius The use of all this is set downe in that Prophecie of Zacharias Luk. 1.74 75. That we being delivered or redeemed from the hands of our enemies should serve him in holinesse and righteousnesse He hath called us unto holinesse whereas he hath left others wallowing in their menstruous blouds Behold the goodnesse of God in thy vocation Hee hath justified thee Rom. 8.33 See his goodnesse hee hath given thee health which others want see his goodnesse wealth which others want see his goodnesse peace which others want see his goodnesse the Gospell which others want see his goodnesse friends which others want see his goodnesse hee makes the heavens to drop their raine the clouds to drop their fatnesse upon thy ground whereas to others he makes the heavens as brasse and the earth as brasse see his bountie and there is not one of these but it should worke in thee obedience and love Gene osus animus bominis sacilius ducitur quà â—n trahitur The generous minde of man is more easily led than drawen saith Seneca The heart of man that is sanctified is more wrought upon by love and kindnesse than by judgements and threats Slaves and servants obey for feare but sonnes and children for love and kindnesse excellent is that Text Deut. 32.6 Doe yee so reward the Lord O foolish people and unwise thou shouldest have considered that hee hath beene unto thee as a father that hee hath made and proportioned thee how he led thee in the wildernesse taught thee and kept thee as the apple of his eyes as the Eagle stirreth up c. The reason hereof is this When men abstaine from sin because God hath loved them then God continues his mercie and loving kindnesse But when love and kindnesse cannot make them love God againe then God takes his mercie away from them They that loue thee and thy Law shall have great prosperitie and shall feele no hurt Psal 119.165 But when God shewes his mercie and love unto a people and it workes not obedience prevents and overtakes them with blessings and still they continue to sinne against him then God upbraids them with the gifts hee hath given them ceaseth to doe them good and removes his blessings from them Hee made Israel fat and grosse and laded them with fatnesse But when they regarded it not then the Lord was angrie and said I will hide my face away from them Deut. 32.19 20. The Vse is Vse To teach us that if wee would love God as sonnes and continue in his grace and favour as deare children and have God to continue his fatherly love and kindnesse to us to set downe and keepe in memorie all the loving blessings that God hath given us Remember how at the first he created us men and not beasts and vile creatures Laertius reports of Thales Milesius that he was used to account himselfe much beholding to God for three things 1. That hee made him a man not a beast 2. A man not a woman 3. A Greeke not a Barbarian But what is this to us He hath done for us more wonderfull things he hath made us not onely not beasts but little inferiour to the Angels Psal 8. not onely men but adopted us for his owne sonnes and children Ephes 1.5 When we were dead he revived us lost he sought us taken prisoners hee ransomed us in darknesse enlightned us in want provided for us his mercies are renewed unto us everie morning Lam. 3.23 Behold here the bountifulnesse of God and his patience and let this draw thee to repentance Rom. 2.4 His love and let this bring thee to obedience The Lord loved thee and
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