in all the elect So that our point is this God did predestinate all that shall bee saved both to grace and glorie for his good pleasures sake not for any faith that he did foresee should bee in them Faith sore-seene no causes of election nor for any workes which hee knew they would does and wee can confirme it by these reasons following First Reason 1 from Rom. 9.11 That the purpose of God might remaine according to election not of workes but of him that calleth that is of the sole good pleasure of him that calleth from whence the argument may bee collected thus If election were for fore-seene faith then not of the sole good purpose of him that calleth but that is contrarie to the words of the Apostle Secondly Reason 2 Faith is a fruit of election and therfore must come after it therefore did God chuse us not because wee were about to beleeve but that we might beleeve See Ephes 1.4 He hath chosen us in him before the foundation of the world not because wee were but that wee might bee holy So in Tit. 1.1 it is called sides electorum Dei the faith of Gods elect In Acts 13.48 As many as were ordained to eternall life beleeved Thirdly Reason 3 Faith is the gift of God by grace are ye saved through faith which is the gift of God Ephes 2.8 And Phil. 1.29 Vnto you it is given for Christs sake that you should beleeve in him Initiorum sidei incrementique lagitor Deus Ambros de vocat Gent. lib. 2. cap. 1. and suffer for his sake God is the giver of the beginnings and encrease of faith Now this being granted it followes that God was not moved by foreseene faith to elect for that which God in electing did give to man could not bee the cause that moved God to elect man I might urge the argument of Augustine De predest Sanct. lib c. 16. Workes foreseene no cause of election That grace goes before faith in the order of nature as the cause precedes the effect I come to shew that God had not respect to mens workes I will not stand to shew how Bellarmine Bellarm. de gratia libero Arbit lib. 2. cap. 10. Sect. 9. affents unto my proposition and consirmes it contrarie to the Rhemists upon the Hebrewes who bring for themselves that in Heb. 5.9 He is made the Author of salvation to all that obey Hence they say a man is not elected without condition of obedience And that in 2 Tim. 2.20 21. in a great house there are not onely vessels of gold and of silver but also of wood c. and if any man purge himselfe hee shall be a vessell of honour where say they by free will and good workes a man is made a vessell of honour whereto I will shape them no other answer than that which is given by Bellarmine Deorâ—â—â—e lib. 2. cap. 13. For answer to the second testimony the Apostle faith not That a man by purging himselfe is made a vessell of honour but is a vessell of honour that is shall by this be knowen to bee a vessell of honour as if hee should say there bee two seales of mans being a vessell of honour one inward which cannot bee seene of us in this life that is the knowledge of divine approbation The other outward the avoyding of sinne and iniquitie that is by these it appeares that wee are surely predestinate and so wee are exhorted by Peter to make our calling and election sure Now the reasons whereby I prove my proposition are these 1. That which is the effect of election cannot be the cause Reason 1 But all good workes are fruits and effects of election as appeareth Ephes 1.4 upon which words Augustine Elegit nos ut essen us sanch non quia crornus secundum voluntatem suam non nostram quae bonaesse non possit nisi isse ut siat bona sabveniat Hee chose us that wee might be holy not because we were about to be holy and according to his will not ours which cannot bee good except hee helpe it that it may bee made good And verie excellent is that of the same Father against I ulianus the Pelagian He chose no man worthy but by chusing made him worthy 2. Lib. 5. cap. 3. Reason 2 Our election is not of him that willeth nor of him that runneth Rom. 9.16 but of God shewing mercie but if it were for our fore-seene workes it were not of mercie but of him that willeth and runneth Liberautur per gratiam aicnutur non vasa suorum meritorum sedm sericor diae August dexatura gratia lib. 5. cap. 1. They are freed by grace and are said to be vessels not of their owne merits but of mercie Yea the Rhemists upon Rom. 9.14 have confessed that election is a worke of Gods meere mercie contrarie to themselves and if of meere mercie then without all respect of our workes or fore-seene faith 3. Reason 3 It may be proved from Luc. 12.32 It is the Fathers pleasure to give you the Kingdome And Ioh. 15.16 Yee have not chosen mee but I have chosen you but if God should chuse men for good workes then they had first chosen him nor doth God chuse men because hee sees that men will doe good but chuseth men that hee make them workers of good and to persevere in good as Bellar mine proves it sufficiently Degratia lib. Arbit lib. 2. cap. 10. If any man be scrupulous and doubtfull let him but looke Aug. Epist 105. to Sixtus Epist 46. to Valentinus and Bellar mine in the place before noted I come to see what the adversarie hath against this doctrine that we may soone shape them an answer and shake them off The first may be out of Rom. 8.29 Object 1 Those whom he knew before he did predestinate to be made like to the image of his Sonne therefore Gods prescience of men to be like c. is the cause of Predestination whereto I answer first that their prescience is put for the proegumenicall cause that is his free mercie and the meaning is that whom God lookt upon in mercie hee did also predestinate to be made like to the image of his Sonne by righteousnesse and holinesse So the word is used Iob. 10.14 Psal 1.6 Secondly the Apostle saith not he knew them to be like and therefore did predestinate them but did predestinate them that they might be like Secondly they dispute from Matth. 20.8 Object 2 Call the Labourers and give them their hire therefore Heaven is ordained for mens good workes Whereto I answer first that the place sheweth that good workes are the way wherein men must walke that come to Heaven but they doe not prove that God in his decree had respect unto them There is a difference betweene the decree of predestination and the execution Good workes goe before the possession of Heaven but not before the purpose
save man Doct. was nothing in man but the free mercie of God and therefore the Apostle Ephes 1.4 5 6 7. Hee hath chosen us in him Hee hath chosen us according to the good pleasure of his will Hee hath accepted us in his Beloved to the praise of the glorie of his grace wee have the forgivenesse of sinnes according to his rich grace And Ephes 2.8 By grace are yee saved not of your selves it is the gift of God Ob. Yea but the Apostle saith Yee are saved by grace through faith therefore not onely grace but our owne faith is the cause of salvation I answer Faith is not here considered as any worke of ours but as an instrument whereby we receive grace and he must needs receive grace who will be saved by grace and how is grace received but by the hand of faith therefore faith doth not properly justifie and save a man either in whole or in part but receiveth righteousnesse and salvation and therefore is said to justifie because it receiveth salvation and righteousnesse and is the hand or instrument receiving but not deserving grace and salvation And when we say that faith doth justifie it is in respect of the object apprehended viz. Christ who only effectually and properly doth justifie by his grace So that this faith is so farre from being derogatorie from grace that no man can have grace that hath not faith to receive it and the Apostle joynes them fitly together grace whereby wee are saved and faith by which we apprehend it that which saves effectually and that which saves instrumentally that is grace and faith As the Israelites stung by serpents were healed by the brazen Serpent so are wee by Christ Ioh. 3.14 15. But they did nothing but onely looke upon the brazen Serpent so are we to doe nothing for our justification but to fix the eye of faith upon Christ whence wee see who must have the glorie for our salvation namely God 2. How vile and miserable we were before grace that there was nothing in us why God should love us or looke mercifully upon us or purpose to save us Before I proceed there is yet one generall note to be collected hence viz. That though the sins of the Iewes deserved a full rejection of them all yet God did not consider what they deserved but what might stand with his owne goodnesse and mercie So he did with rebellious Ephraim I will not destroy Ephraim for I am God and not man Hos 11.9 which is a wonderfull comfort to us poore sinner who many times deserve to be cast from Gods favour to have the meanes of salvation denied unto us to bee cast for ever from Gods presence yet God will not doe it for he considers what is sit to be done in mercie and therefore deferres his judgement from us and so I come to the conclusion of the application in the sixth verse VERS 6. And if it bee of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke THis latter part of the verse is left out by Origen Chrysostome and the Spanish Edition as Soto hath observed and also by the vulgar Edition but is constantly read by Arias Montanus Beza Casaubonus and in all the Greek copies they containe in them a porisme or inserence upon the former proposition the argument is raised from the nature of immediate contraries whereof the Law is in Aristotle that the putting off the one necessarily implyes the removing of the other The two contrarie termes grace and workes which cannot both be causes of election The Syllogisme seemes to bee made thus Both grace and workes cannot be the causes of election but grace is that was concluded in the fifth verse The reason of the sequele because then grace were no more grace but works But these be contraries Grace gives a reward not due a worke requires it as due As Paul distinguishing betweene faith and workes To him that worketh the wages is due not by favour but by debt Rom. 4.4 I will not insist upon the Apostles reciprocall argument I draw all to an Enthymeme we are elected of grace therefore not by workes and because the antecedent was handled before there remaines now nothing but the conclusion which I comprehend in one bare proposition thus God in mans election had no respect unto mans good workes Doct. I need not stand to tell you of Bellarmine who strongly confirmes the point in hand De grat lib. arbit lib. 2. cap. 10. In Hebr. 5. Sect. 7. contrarie to the Rhemists Annotation alleaging for themselves 2 Tim. 2.20 21. In a great house there bee vessels of honour c. If any man purge himselfe where say they by purging a mans selfe he is made a vessell of honour Bellarmines answer is good that Paul sayes not hee is made but he is that is it is hence manifest that he is a vessell of honor as if he should say there be two seals of mans being a vessel of honor the first inward that knowledge of divine approbation which is knowen onely to God the second outward the purging of our hearts and the cleansing of our consciences and reforming of our wayes of which Peter 2 Pet. 1.10 But for the further cleering of it I propose two or three reasons 1. That which is the effect fruit cannot justly be called the cause impulsive of election But all good works are effects fruits of election as the Apostle witnesseth He hath chosen us before the foundation of the world that we should be holy a Vt essemus sancti non quia suturi eramus secundium veluntatem suam non nostram quae bona esse non potest nisi ipse subveniat 〈◊〉 bona That we might be holy not because we were about to be holy and according to his will not ours which cannot bee good unlesse he makes it good saith Augustine And writing against Iulian the Pelagian b Nullum Dominus elegit dignum sed eligen do efficit dignū Lib. 5. cap. 3. The Lord chose none worthy but by electing man made him worthy 2. Our election depends not upon him that willeth Rom. 9.16 but of God that sheweth mercie c Vbi nune opera ubi merita praeterita velfutura liberi arbitrii viribus impleta Aug. in huncloc Epist 105. ad Sixtum Where are workes now where are merits past or to come filled with the powers of free will saith Augustine So that I may say of those who attribute election and justification to their workes as hee doth to Valentine a Glorianter quasi non acceperint qui opera jactitant in seipsis non in Domino gloriantur Epist 46. They glorie as if they received not who boast of their workes they glorie in themselves not in the Lord. And his conclusion against them shall be mine b Liberantur per
consecrated through affliction Heb. 2.10 And to that Image all the predestinate must be conformable Rom. 8.29 But concerning this I may say as the Philistines did of Sampsons riddle Iudg. 14.1 How can sweet come out of that which is sowre and meat out of the eater So say worldlings How can tribulation bring forth patience and how can a light affliction cause unto us a most excellent weight of glory But the children of God have learned by experience that albeit no visitation be sweet for the present yet afterward it brings the quiet fruits of righteousnesse to them that are thereby exercised Heb. 12.11 There is more solid joy in enduring rebuke for Christ than in all the pleasures of sin for as Moses the typicall Mediator of the old Testament by prayer made the bitter waters of Marah to be sweet Exod. 15.25 so Chrrist the true Mediator by his passion hath mitigated to his children the bitternesse of the Crosse yea made it profitable to them The prodigall sonne concludes not to returne till he was brought low by affliction Hagar was proud in Abrahams house but humble in the wildernesse Ionah sleepes in the ship but watcheth and prayes in the whales belly Ionah 2.1 Manasses lives in Ierusalem as a libertine but bound in chaines at Babel he turnes his heart to the Lord his God 2 Chron. 33.11 12. Corporall diseases inforced many in the Gospell to come to Christ whereas others that enjoyed bodily health would never acknowledge him The earth if not tilled beares nothing but thornes the vines wax wilde if they be not pruned and cut So would our wilde hearts overgrow with the noysome weeds of unruly affections if the Lord by a sanctified trouble should not manure them I will adde no more but that example of Ioseph Iacob sends him to Dothan to visit his brethren Gen. 37.18 his brethren cast him into a pit Reuben releeves him the Midianites buy him and sell him to Potiphar his mistresse accuses him his master condemnes him the Butler after long forgetfulnesse recommends him and at last Pharao exalts him What strange instruments are here and how many hands about this one poore man of God! and yet never one of them looking to that which God proposed So much of the negative I proceed to the affirmative But through their fall Th. Aquin. in hunc locum Tho. Aquinas produceth that in the fourth of Iohn Salvation is of the Iewes to prove this that the salvation of the Gentiles was occasionally by the fal of the Iewes and makes a threefold interpretation First because by their fault in killing Christ followed the redemption of the Gentiles Secondly because they refused the doctrine of Christ which therefore came to the Gentiles Act. 13.46 Seeing you put the Gospell from you and iudge your selves unworthy of eternall life wee turne to the Gentiles Thirdly because the Iewes for falling from God were dispersed thorow the world and by that meanes brought the Scriptures and Word to the Gentiles and to this purpose brings that Psal 59.11 Kill them not but scatter them Secondly wee must not thinke that the fall of the Iewes was any cause but only an occasion of the salvation of the Gentiles Thirdly there was no necessitie that the one people should be cast off before the other could be received for God might have called both at once Fourthly though the Iewes had not beene cast off yet the Gentiles should have beene called because there is no such dependencie as effects have upon their causes The first thing that I collect is God works good for his servants by contrary and most unlikely meanes Doct. It was a great worke that he opened the eyes of the blinde but greater that he should doe it by the application of spittle and clay meanes more like to put out the eyes of a seeing man than to restore sight to a blinde man Thus in the worke of creation when there was nothing but Thou and Bohu upon the earth and Choshec-panai Tehom darknesse upon the face of the deepe in Gen. 1.2 then did the Lord make Light of it So in the worke of redemption hee wrought by unlikelihoods and contraries when by a cursed death he brought a happy life by yeelding to death he overcame death by his Crosse he won the Crowne and through shame he ascended into glory The same order he keeps in our second creation he casts downe that he may raise up he kils that he may make alive he accuseth his children for sinne that he may cause them to seeke remission he troubleth their consciences that he may speake peace unto them and most commonly the meanes which he useth is contrary to the worke which he intends for his children He sent on Abram a most fearfull darknesse even then when he was to communicate unto him most joyfull light Gen. 15.12 Hee wrastled with Iacob and shooke him to and fro even then when he was about to blesse him Gen. 32. He strooke Paul with blindnesse even then when he came to open his eyes Act. 9. Sometimes he frownes upon his beloved as Ioseph upon his brethren when with loving affection he is about to embrace them he seemes angry at our prayers and puts us backe with the woman of Canaan when he is about to grant a favourable answer unto them Learne Vse first never to murmur what meanes soever be use to worke with Secondly not to doubt but God will doe us good when all meanes seeme contrary and against us he is able out of darknesse to bring us light out of death to bring us life and out of falling to make us rise Secondly at the fall of the Iewes he takes occasion to call the Gentiles from whence observe That God watcheth any opportunitie Doct. and takes all occasions to doe his children good How gladly would he have taken occasion to have spared Ierusalem when for one mans sake he would have spared it Ier. 5.1 How passionatly did he affect the cure of Babylon when he intreated her with as powerfull oratory as the heavens were able to compose and the Angels to utter till she made this the burthen of her song I will not be cured Ier. 51.9 How did he watch an occasion to spare Sodome when for ten mens sake he would have spared it Gen. 18.32 Deus secat ut sanet He cuts and sliceth our flesh that he may have occasion of shew mercy in healing it So Augustine on Matth. Ser. 15. Deus savit ut parcat Aug. in Matth. ser 15. He casts into despaire that he may shew mercy in sparing it And in another place He kils us that wee may not die And againe He strikes to death Oâ—idâ—t ne neriamur Aug. in Iohan sern 38. Aug. Confess lib. 2. cap. 2. that he may have occasion to doe his servants good in restoring them to life So that a man may fitly take up that speech of Themistocles when he was first banisht by the
the Lord fore-warned Israel In Deut. 9. When thou shalt passe over Iordan and possesse cities walled up to Heaven say not thou in thine heart for my rightteousnesse the Lord hath brought mee in to possesse this land vers 4. Say not it was for mine upright heart vers 5. Say not it was for mine holinesse vers 6. If God give Israel a victorie they are ready to say Our high hand and not the Lord hath done this Deut. 32.27 If the Canaanite be cast out and Israel be come in his stead Israel ascribes all to his owne merit If Israel bee cast off and the Gentile come in his stead the Gentile ascribes all to his owne deserts Whereto you must marke the answer of God Deut. 9.5 Thou didst not enter for thine owne righteousnesse but he was cast off for his owne wickednesse A fault whereof the Papist is most guiltie who as the Rhemists doe confesse affirme Gods election to be because of faith fore-seene in us Rhem. Annot. in Heb. 5. or works foreseene both against Scripture For first that which is the fruit cannot be the cause of election But good workes are fruits and effects of it as Ephes 1.4 S. Augustine speakes thus Elegit noâ— non quiasanctieramus sed ut sancti essemus nen inem elegit dignum sed eligendo effecit dignuÌ„ Aug. contra Iulian Pelag. l. 5. cap. 3. Liberantur per gratiam dicâ—nâ—ur non vasa suorum mer. torâ—â—â— sed vasa misericordiae Aug. de natura gratia lib. 5. cap. 1. Hee chose us not because we were holy but that wee might bee holy hee chose none being worthy but by chusing made him worthy Secondly our election is not in him that willeth nor in him that runneth but in God that sheweth mercie Rom. 9.16 Vpon which words Augustine speakes thus They are freed by grace and are called not vessels of their owne deserts but vessels of mercie 3. In Luk. 12.32 It is your fathers pleasure to give you the kingdome and Luk. 15.16 You have not chosen mee but I have chosen you whereas if God should elect men for faith and workes then should they chuse him first by beleeving in him and doing good workes to please him a point so grosse that Bellarmine himselfe disclaimes it De natura gratia lib. 2. cap. 10. and answers the objection from 2 Tim. 2.20 21. If any man purge himselfe from these he shall be a vessel of honor as if by free will good works he were made a vessell of honour in his answer to the second testimony That the Apostle saith not he is made a vessell of honor but he is a vessell as if he should say There be two seales of election or being a vessell of honor The first inward the knowledge of divine approbation The second outward the purging of our hearts from sin and iniquitie and thus Peter exhorts us to make it sure 2 Pet. 1.10 I meet the further use in the next verse and therefore come from the Gentiles plea to the Apostles reply in vers 20 21. VERS 20. Vers 20 Well through unbeleefe they were broken off and thou standest by faith Be not high minded but feare THe reply hath foure parts 1. A deniall that the Iewes were cast off because the Gentiles should be received It was their infidelitie through unbeleefe the branches are broken off 2. A deniall that the Gentile was grassed in for his worth thou standest by faith 3. To take downe their swelling and proud conceit hee affrights them with Gods justice in dealing both with the naturall and engrafted branches for if God spare not c. vers 21. 4. The gemination of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exhortation Bee not high minded but feare I begin with the first Insidelitie was the cause of the rejection of the Iewes Quomodo excidit eos Dominus Tum Dominus exâ—â—idit quando propâ—â—r mâ—râ—â—u liâ—aâ—em Evangelium auseâ—t Sacraâ—entâ— they beleeved not the Gospell that was preached unto them nor in the Messias that was borne amongst them How doth the Lord out them off then hee cuts them off when for their incredulitie hee takes from them the Gospell and the Sacraments saith Olevianus The points are many 1. There is no sin wherewith God is more angrie than want of faith to beleeve the Gospell when it is preached Doct. 1 This will appeare in this one instance because for this sin he takes the Gospell quite away from them as Acts 13.46 It was necessarie that the word should first be preached unto you as vers 11. and hearing the Gospell without prosit and faith is the forerunner of destruction as in Eli his sonnes They hearkened not to their fathers voyce because the Lord would slay them 1 Sam. 2.25 I never read without astonishment the seventh of Ieremy from vers 13. to vers 17. I rose up early and spoke unto you but you would not heare as vers 8. I come to a second point Insidelitie or want of faith makes a divorce Doct. 2 and makes a separation betweene God and man It is most true of all sinne as Isa 59. Your iniquities have separated betweene you and your God vers 2. But most true of this as Heb. 3.12 Take heed brethren lest there bee in any of you an evill heart and unfaithfull to depart away from the living God The foulenesse of this sinne will appeare if wee consider 1. That all things they meddle with are foule and uncleane unto the unbeleeving nothing is pure Tit. 1.15 2. How they became Infidels that is by Satans strong hand in blinding them as 2 Cor. 4.4 If our Gospell bee hid it is hid to them that are lost 3. If we consider the judgements gone out against them 2 Thess 2.10 11 12. Because they received not the truth that they might be saved therefore God sent them strong delusions that they should beleevelies that is one and that all they might be damned which beleeve not the truth that is another 4. If wee consider the end What shall bee theend of them which obey not the Gospell as if it would bee some strange end 1 Pet. 4.18 It shall bee tribulation and anguish and woe Rom. 2.5 If wee consider the effects of it in Adam and Eve it excluded them out of Paradise in Israel it excluded them out of Canaan and in all that heare the Gospell and beleeve not it excludes them out of Heaven For he that beleeveth not shall be damned Mark 16.16 Lastly if wee consider it to bee the mother and breeder of all the sinnes that are done against God according to that of Augustine of faith to Peter Qualitas malae vitaeâ—in â—â—uâ—â— liabet ab infidelitate chap. 3. The qualitie of an evill life hath beginning from infidelitie It will make a man part with Heaven for any trifle as Esau did with his birth-right For if a man beleeve neither the judgements nor the promises then
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
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
gratian dicuntur vosa non meritorum sed misericardiae Lib. 5. de natura gratia cap 1. They are freed by grace and are called not vessels of merits but of mercie Vnto these I adde a fourth reason if you read the ninth to the Romans where the Apostle sifts and searches out the impulsive cause of predestination hee brings all to one of these foure heads 1. To the purpose or good pleasure of God that the purpose might remaine vers 11. 2. To the will of God Hee hath mercie on whom hee will and whom hee will hee hardeneth vers 18. 3. To his power Hath not the potter power c. vers 21. 4. To his mercie It is not in him that willeth but in God that sheweth mercie vers 16. But wheresoever he doth mention election he never makes mention of workes unlesse to exclude them as P. Martyr speakes as here he doth if of grace then not of workes Lastly if workes be the causes of election then in necessitie they are of justification also for that rule in Logicke is constant Whatsoever is the cause of the cause Quicq id est causa causae est causae causati is the cause of the thing caused But good workes are not the causes of justification for first that which justifies is that which can answer the extremitie of Gods justice But mans obedience cannot doe it being onely a begun conformitie as Chemnitius speakes Exam. Trident. Concil Sess 6. To them that will doe good evill is present Secondly if justified by workes then all boasting is not excluded but all boasting is excluded For wee are justified freely by grace through the redemption that is in Christ Iesus Rom. 3.24 So that that which justifies a man is the satisfaction and obedience the justice of Christ our Mediator proposed in the Word apprehended by faith and by God imputed to all that beleeve So that we dare stand before God if that Christ stand betweene God and our sinnes that is our buckler wherewith we are protected from judgement by which we are emboldened to goe and appeare at the Tribunall of God and are there pronounced just So that though in respect of Christ it be satisfaction merit and righteousnesse yet in respect of us it is grace and mercie I could muster great Iuries of Scriptures and ancient Fathers to passe verdict on our side but I need not onely remember what Possidonius reports of Ambrose a Etsi non sic vixt ut pudeat inter vos vivere tomen non tâ—neo mors sed quia Don inum habeo bonum In vita August cap. 27. Though I have not so lived that I may be ashamed to live amongst you b Pateor non sum dignus ego nec propriu pessum meritis reguum abtinere culorum caeterum duplicâ— jure illud bâ—inens Dominuâ— hae reditate patris merito pessionu attero pse contentus alterâ—â—â— ihi dorat exenjus doâ—o jure illud vendans non cons nâ—or cap 12. yet I feare not to die not because I have lived well but because I have a good Lord. And I finde in the life of Bernard that seeming to be before Gods Tribunall and Satan opposing him and when Satan had done the good man seemed thus to reply I confesse I am not worthy neither can I by mine owne deserts obtaine the kingdome of Heaven but my Lord obtaining it by a do able right by his Fathers inheritance and the merit of his passion being content with one himselfe giveth mee the other of whose gift challenging it by right I am not confounded And therefore Bellarmine out of Bernard Because of the uncertaintie of our righteousnesse and the danger of vaine glorie Propter incertitudinem propriae jâ—â—tiae pericâ—lum in â—â—is glâ—ria tutissius â—â— est fidâ—i am totam insole Dei misericordia benâ—gnitate reponere De justif lib. 5. Cap 4. lib. 5. cap 7. propos 3. it is safest to put our whole trust in the sole mercie and goodnesse of God The Vse is to teach us first that we must not set up an Idoll in our owne hearts and thanke our selves Secondly an infinite comfort that our happinesse depends not upon our selves for then we should even be driven to despaire in regard of many sinnes and waverings which would breed not onely doubt but certaintie that wee should never be saved but seeing it depends upon God who is unchangeable Vse upon God whose promises are Yea and Amen upon God who is the same for ever wee may be sure that wee shall not misse of glorie which he hath laid up and prepared for all that love him And so I descend from the consolation of the rejected Iewes which was the first to the confirmation of their rejection which is the second maine point in the whole Chapter VERS 7. Vers 7 What then Israel hath not obtained that hee sought but the election hath obtained and the rest have been hardened IN the confirmation I note 1. The proposition to be confirmed 2. The testimonies and witnesses confirming it The proposition is aggregate and hath three branches 1. Israel hath not obtained what he sought 2. The elect have obtained what they sought for there is a taking of the abstract for the concrete 3. All the reprobates in Israel are given over to hardnesse of heart The witnesses to confirme all these are David and Isay that by the mouth of two or three witnesses everie word may be confirmed The testimony of David is in Psal 69.22 Let their table bee made a snare and a net and a stumbling blocke let their eyes be darkened that they see not which seemes to bee spoken by way of imprecation but is to be understood by way of prophecie The testimony of Isay is in Isa 6.9 God hath given them the spirit of slumber eyes that they should not see and eares that they should not heare till this day I begin with the first branch viz. Israel hath not obtained Where note 1. Who is meant by Israel not the whole number of the twelve Tribes for then had Paul beene one of them for he was of the seed of Abraham of the Tribe of Benjamine nor must wee understand by Israel those that be called Israel Rom. 9.6 viz. the elect for then the second part of the proposition were false viz. the elect have obtained But by Israel we must understand the out-casts of Israel 2. Note what this Israel sought it appeares Rom. 10.3 They being ignorant of the righteousnesse of God went about to establish their owne righteousnesse and then the meaning is that they sought life by their owne righteousnesse and therefore obtained not what they sought but for the elect who sought life by faith in Iesus Christ they found life where I would have you first note in generall the division of Israel into two parts Some elect some not some hardened some not some obtaine salvation and some doe not Doct.
to offer to the Idoll they afterward in detestation of their former act would bee avenged of their hands which offered by the burning of their whole bodies I proceed to the application of this storie unto Pauls time VERS 5. Vers 5 Even so at this present time there is a remnant through the election of grace THis Application containes foure points 1. The time of this preservation this time 2. The number a remnant 3. The meanes efficient and ground of preservation the election 4. The impulsive cause of election grace and not workes I begin with the time whence the observation is Doct. That God doth at all times preserve a Church that embraceth the true worship of God In Isa 6. ult There shall be desolation in the midst of the land but yet in it shall be a tenth and shall returne c. The Assyrians may make the people of Ierusalem so few that a childe may tell them Isa 10.19 yet the remnant shall returne even the remnant of Iacob vers 21. Iudah shall dwell for ever and Ierusalem from generation to generation in Ioel 3.20 whereby is signified that there shall be some of Gods Church preserved to the end of the world and if ever God had wanted a Church it would surely have beene in the time of those ten bloudy persecutions begun under Nero Onpbius Fast lib. 2. in the yeare of Christ 65. when Peter and Paul were beheaded continued under Domitian when Iohn was banisht into Pathmos under Trajane when Ignatius Bishop of Antioch under Antoninus when Polycarpe under Severus when Leonides father of Origen was martyred Quo tempore universus orbis sacro martyrum cruore insectus erat Neque unquam maâ—ri triumpho vic mus quam ciâ—n decimorum annorum strage non potuimus vinci untill the the time of Dioclesian When the world did swim with the bloud of Martyrs Neither over came wee ever with a greater triumph than when we could not be overcome with ten yeares slaughter Or if ever the Church could have beene quite pulled downe it would have beene in the dayes of Antiochus Epiphanes when he entred the temple at Ierusalem burned the bookes of Moses and the Prophets proclaimed feasting and riot in the house of God and put to death young and old Carion Chron. lib. 2. that would not renounce the Law which Moses had delivered The reason Reason because God is constant and sure in the promise which he hath made touching the continuall keeping of his Church I will marrie thee unto me for ever Hos 2.19 yea in faithfulnesse to shew that hee will never part with his Spouse againe vers 21. From whence we may take just occasion to answer the objection of the Papists Vse 1 who tell us that wee are surely not the Church because the Church was ever but we never till the time of M. Luther My reply that the Apostles and the Primitive Church for almost six hundred yeares after Christ taught as we doe and since those times hath Poperie had her growth and ever since some have maintained our religion till this day In matter of supremacie they taught as we doe till after Gregories times which was six hundred yeares after Christ yea Gregorie writing against Iohn Bishop of Constantinople Lib. 6. Epist 30. If any calleth himselfe universall Bishop he is Antichrist In matter of the Sacrament Th. Aquin. in 1 Cor. 11. Lect. 6. for a thousand yeares together the people received the wine as well as the bread Secondly to stay the malice of the Churches enemies for they labour but in vaine Vse 2 God is on her side Rom. 8.31 And when she hath none to take her part the Lord himselfe will doe it Isa 59.16 Thirdly a comfort for all good and religious hearts Vse 3 to thinke that howsoever they may bee punisht for their sinnes and enemies may bring them to the sword yet some of them shall continue and stand to see the enemies fall religion shall not quite goe downe So I come to the number a remnant There is a remnant Those that belong unto God are not many which must not bee simply understood for in themselves they be many even an hundred fortie and foure thousand Apoc. 7.4 among the Tribes of Israel and among the Gentiles a multitude which no man could number of all nations and languages stood before the Lord and before the Lambe with long white robes and palmes in their hands c. vers 9. But in comparison of those that shall be cast away they are but few as Matth. 20.16 the Apostle is peremptorie Though Israel were as the sand yet a remnant shall be saved there is much chaffe but little wheat many stones but few pearles If a man should divide the world into three parts with Ptolomie or into foure with some later writers or into six with our last Geographers as Quade and others Lib. 1. cap. 2. 〈◊〉 and you shall not finde one of seven that professeth Christ aright they are all confined into a narrow corner in the Northwest And in this corner remove Atheists Heretiques Neutrals Worldlings Hypocrites and the remainder will be verie small and there â—e doth Christ call it a little flocke Luk. 12.32 and the gate a strait gate Luk. 13.24 and the way a narrow way Matth. 7.14 And if you should but looke upon the lives and actions of most men and see how everie man wastes his life in sinne and vanitie you would joyne with mee and say there are not many that can be saved if you doe but see how all care for earth and few for heaven you will say that surely verie few can bee saved how everie man lives and rots in one sinne or other dandles and hugs one Dalilah or other you will say that few can be saved how everie man spends his dayes in libertie and loosenesse both of life and conscience how they gather and build upon earth and strive how they may continue their names here never dreaming of a building in heaven of writing their names in heaven you will say surely few can be saved What use may wee make of this but to see Vse that the ordinarie pace and course which men take can never bring a man to heaven If then we will ever bee saved and bee of that remnant 1. Wee must learne the way to heaven perfectly 2. When we know it we must walke in it 3. We must cast off all luggage and superfluitie that hinder us in it And so I proceed to that which is the foundation and ground of this preservation viz. the election of grace S. Origen in his wandring speculation Origen in Rom. 11. would here make a difference betweene those which are called by grace viz. those that beleeve in Christ and those which are called by election of grace which beside faith in Christ have good workes as if true saith could ever be without them and Chrysostome that they were elected of
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
our Lord Rom. 6.23 From hence I may first approve of the conclusion of Fulgentius a Nos nec bona posse nec velle nisi Deus utrumqâ—elargiatur Ad Monim lib. 1. Wee neither can nor will doe good unlesse God gives us both Secondly I may approve of the doctrine of S. Augustine on Psal 118. b Solus liberi arbitrii vires non suffi ere ad divina mandata implerda The powers of the will alone suffice not to the keeping of Gods commandements and therefore must wee say without all pride Vse 2 Thou hast commanded Lord but I would it might be done for mee which thou hast commanded And therefore Augustine Give Lord what thou commandest and command what thou wilt Thirdly c Praecepisti Domine sed utinam fiat mihi quod praecepisti Da Domine quod jubes jube quod vis Aug. Confess lib. 10. cap. 29. I cannot chuse but challenge the doctrine of the Romish Church to be blasphemous Andradius saith The heavenly blessednesse which the Scripture calls the reward of the iust is not given of God gratis and freely but it is due to their works yea God hath set heaven to sale for our works Another Papist of Lovaine saith thus Vse 3 Farre be it from us to thinke Explic. Artic. Lovan tom 2. art 9. that a man should beg for heaven as a poore man doth for his almes for it is the garland which by his works he deserves Suar. in Thom. tom 1. dist 41. Suarez saith That works proceeding from grace have in themselves and of their owne nature a condignitie and proportion with the reward and a sufficient value to be worth the same and this without the merits of Christ Beggars that aske almes shew their wounds but Papists would have us to shew our merits and not begge heaven as almes due for Christs sake but challenge it as our owne and due for our works sake But what saith Origen I cannot beleeve that there is any worke which can require the reward of debt What saith Augustine Wee must understand that God brings us to life eternall not for our merits but for his owne mercie Neque enim talia sunt hominuÌ„ morita ut propter ea vita aeternâ— debeatur ex jure aut Deus injuriam saceret nisi donaret Bern. de grat lib. Arbit Bern. in Annunt Marrae Serm. 1. pag. 123. Bern. sup Cant Serm. 61. What saith Bernard Mens merits are not such that eternall life is due to them of right or that God should doe them injurie if he did not therefore bestow it See many other places of Bernard against the merits of works The mercy of God is my merit And when Bernard hath long disputed the point of grace and free will the conclusion is this Ea quae dicimus merita nostra spei quaedam sunt seminaria charitatis incentiva occultae praedestinationis indicia futurae foelicitatis praesagia regni via non regnandi causae Nurces of hope provocations of love signes of election fore-runners of future happinesse the way to the kingdome but not the cause why wee come to the kingdome of God And I would have you to observe that howsoever our adversaries boast of their works yet their most learned at their way gate have renounced them Anselmus five hundred yeeres since taught the people to die in this faith Lord I set the death of Christ betweene mee and my bad merits I offer his merits for mine which I should have but have not betweene mee and thine anger I oppose the death of my Lord Iesus So Waldensis Waldens Sacr. tit 1. cap. 74 31. Proptèr in ertitudinem prâ—priae j â—stitiae timorem inâ—uâ— gloriae tutissimum est in solo Christo omnein fiduciam reponere Bellar. de Iustis lib. 5. cap. 7. He is reputed the sounder Divine the better Catholike the more agreeable to Scripture that simply denies all merits and holds that no man can merit the kingdome of heaven but obtaines it by the grace and free will of God that gives it Bellarmine saith For the uncertaintie of ones owne righteousnesse and the feare of vaine glory it is safest to put all our trust in Christ alone Ferus saith The parable of him that hired labourers into his vineyard teacheth that whatsoever God gives Comment in Matth. 20. is of grace not of debt if therefore thou desire to hold the grace an favour of God make no mention of thy merits But I insist no longer upon the point Let us looke for life only by the merits and death of Iesus Christ and renounce our owne righteousnesse account all but dung to win Christ that wee may be found in him not having our owne righteousnesse which is of the law but that which is of God through faith Phil. 3.9 I come to the last viz. the condition and qualitie of heavenly gifts Without repentance They import the certaine fulfilling of Gods promises and words though the time be long deferred and that the Iewes shall be converted though his promise be not yet accomplished The thing aimed at is this That in regard of Gods immutabilitie Doct. wee must expect the certaine fulfilling of every part of Gods promise seeme they never so hard be they never so long delayed as vers 27. VERS 30. Vers 30 For even as yee in time past have not beleeved God yet now have obtained mercy through their unbeleefe VERS 31. Vers 31 Even so now have they not beleeved that by the mercy shewed unto you they also may obtaine mercy THese verses containe a third argument to prove the last branch and clause of the mysterie Exposition to wit that God will call home the nation of the Iewes and a perswasion to the Gentile not to despaire and doubt of it It is a topicall reason taken a comparatis from the greater to the lesse If the infidelitie of the Iewes was the occasion of shewing mercy to the Gentiles much more shall the mercy shewed to the Gentiles occasion the shewing of mercy to the Iewes for will not God take occasion to doe good from good as soone as from evill If infidelitie in the Iewes make God shew favour to the Gentile much more shall his mercy shewed formerly to the Gentile make him also now shew mercy to the Iew. The things compared are three First the infidelitie of the Gentile with the infidelitie of the Iew Secondly the mercy which the Gentile received in time past with the mercy which the Iew shall receive hereafter Thirdly the occasion of both The occasion of mercy to the Gentile infidelitie in the Iew the occasion of mercy to the Iew is mercy formerly extended to the Gentile I begin with the first branch of the comparison Yee in time past have not beleeved as if he had said Learne from your selves that yee ought not to despaire of the Iewes They are now in the verie same case wherein thou wast once They