Thirdly God reiecteth and putteth into their minds and heartes good thoughts principles and motions which they peruert and turne to their owne destruction thus God put into Caiphas his minde That it was necessary that one should dye for the people and to gather all the sonnes of God into one and not that all the nation should perish The principle was good but Caiphas his construction conclusion and apply of it was euill That saying of Pilate I finde no harme in the man was good and of God but I will chastice him c. This consequence but a bad conclusion of himselfe and altogether euill Now the cause why God offereth these outward obiects vnto and doth put these inward motions into men whom hee knoweth will abuse them is that his iustice might bee seene and acknowledged by their iniustice Fourthly by giuing successe to their endeuours and by letting them prosper in sinne Thus hee bad the Diuell goe and seduce Ahabs 400. false Prophets and prosper and thus Iudas and Pharao prospered in their wicked designes but herein Gods end and scope and their end and scope much differed Isay. 10. v. 7. Quest. How can God bee said to blind the reprobate seeing that many times and in many places hee offereth the light and brightnesse of his glorious gospell vnto them which is a meane and instrument to informe and enlighten them An. First they are blind by nature and vncapable of the sauing trueth and God is not indebted nor bound vnto them who albeit hee putteth blindnesse into no man yet hee leaueth them therein and doth not infuse light into them so that the more meanes are vsed for their instruction and illumination the more they are hardened and blinded for euen as the Owle by the brightnesse of the Sunne is blinded albeit all other birds are enlightned by it and as the Claye is hardened by the same Sunne by which the waxe is softned and melted so by the same holy Scripture and glorious Gospell whereby the Elect are enlightened and conuerted the reprobate are blinded and hardened and that onely through their owne default and impotency and not through the Gospell Secondly God in his iustice now euery action of iustice hath in it the nature and respect of God because it is the punishment of sinne doth by further blindnesse and hardenesse of heart punish their corruption and stubborne rebellion which they haue and doe most greedily drinke in and draw vpon themselues inso much that they winke with their eyes purposely and will not see and acknowledge the trueth shining forth vnto them Quest. In Isay the Lord fore-telleth but a particuler iudgement and why is it here generally applyed Ans. First the rule of iustice and equitie is one and the same with God in euery age and therefore hee may according to the proportion and number of their offenses as well punish many of the Iewes in Pauls time and sithence as some particulers in Isaiahs time Secondly their sinne and contumacie since Christ his comming hath beene more generall and grieuous then the sinnes of all their ancestors therefore it is accordinglie to bee punished Thirdly the punishments of particuler men in Scripture serue for generall lessonings and warnings vnto vs that except wee repent and beleeue wee are to expect the like iudgements and so looke to drinke of the same cup. Israell hath not obtained that he sought It is not enough and sufficient for men to desire to be blessed and to seeke for righteousnesse and saluation yea to take great paines for it for so much Heretickes Idolaters Hypocrites Iewes Turkes Papists yea and Pagans haue performed vnlesse it bee by the right lawfull meanes and those wayes that God hath oâ—dained and sanctified in holy Scripture It must not bee by the lawe for that can iustifie and saue no man for no man can keepe it nor by mens owne workes and deserts for if they proceed onely from ciuill and meere naturall men they are altogether sinne in Gods sight and as for the good workes of the regenerate they are but vnperfect yea and stained with many defects and therefore they cannot abide the rigour of Gods iustice Secondly they are counteruailed yea infinitely exceeded with sinnes both of commission and omission but true righteousnesse and happinesse is onely to be sought and found in Christ Iesus as hee is reuealed and set forth vnto vs in holy writ Act. 4.12 Act. 13. vers 38. 39. Luke 24. v. 47. Reas. Otherwise if wee seeke righteousnesse and saluation preposterously and not by right meanes wee labour in vaine wee denie the grace of God and do digge Wells that will hold no water To this purpose the Prophet Isay sheweth that the people doth foolishly who neglecting the sweete and sauing meate and drinke of Gods Gospell did bestowe great paine and cost in procuring other meate namely humane traditions and supeâ—stitions which had no vertue of nourishing in it and which held no true contentment to the ouer-seers of them Why doe yee saith hee lay out siluer and not for bread and your labour without beeing satisfied Hearken diligently vnto mee and eate that which is good and let your soule delight in fatnesse The vses of this doctrine are manifold 1. Vse First hereby are condemned all endeuours and good meanings and intentions that are not of faith and so are nothing but sinne Roman 14. verse 14. 2. Vse Hereby is refuted the grosse errour of those that hold that euery man is and shall bee saued by his owne religion and profession where-as there is but one trueth and one way of saluation and that fully and perfectly described in holy Scripture Iohn 14. vers 6. Math. 7. vers 13. 3. Vse We must if we would be blessed and so saued seeke for righteousnesse and iustification in Christ onely for there alone it is to be found Acts 4.12 1. Ioh. 5.11 But the Election hath obtained it Here hence in a word for the point hath beene handled before wee may note that the cause of obtaining iustification and saluation is without vs in Gods predestination and free mercy and not in the merites of our workes Rom. 9.18 Titus 3. v. 5. for here is an vtter opposition betweene Election and workes Vse Wherefore wee must bee thankefull vnto the diuine Maiestie for so great and free saluation and ascribe all the glorye and praise of it vnto his mercie onely And the rest haue beene hardened The beginning of the ruine and damnation of the reprobate ariseth from the desertion and reprobation of God Reprobation is the very tree roote and fountaine of blindnesse for the wicked forsaken of God can doe nothing in all their deeds words and counsailes but pull hale and heape vpon them Gods curse 1. Vse Let not the Elect and the true seruants of God be offended in the madnesse and senselesnesse of Reprobates seeing that it hath his originall and foundation from Gods decree of reprobation 2.
light of the gospell that they be without counsaile in their affaires and not perceiue the euills which doe hang ouer their heads and bow downe their backes alwaies i. Let them not speede and prosper in their designes and actions but let them shrinke and halt be cast downe and tremble in their mindes and consciences and let them bee brought downe and diminished by slauerie troubles and captiuity and so weaken their strength that they may bee vnprofitable vnto euery worke Q. Did not Dauid Elias Paul and others sinne and offend God in praying and vsing imprecation against Gods enemies A. No for first they did it by especiall and extraordinary instinct of Gods spirit and as Prophets or figures of Christ vnto them the state and reprobation of diuers persons was reuealed of God Secondly when they did wish eternall destruction to the enemies of God they did not to speake properly pray against their persons but against the kingdome of sinne and satan in them which cannot bee altogither destroied but by the confusion of the members and instruments of Satan Thirdly their praiers and imprecations proceeded only from pure zeale of Gods glory and iustice and not from any priuate distemper or mixture of humane passion for they considered them not as their owne enemies but as the enemies and blasphemours of God Q. May we after the example of holy men in scripture pray against any particuler person A. No except we could by a Propheticall or Apostolicall instinct discerne of their spirits and of their reprobation which guift is denied vs or except wee knew that they had committed the sinne against the holy Ghost which is a malicious and finall blasphemy and persecution of the knowne truth and principles of Gods word which is very hard to iudge of for any one particuler person especially in our times wherein such a guift of discerning spirits is not graunted Q. May we not at al pray against the enemies of Christs gospell An. Yes for first wee haue the practise and warrant of holy men in scripture for it Psal. 69.22 2. King 1.10 Act. 4. ver 29. and 30. 2. Tim. 4. Secondly when we pray that the kingdome of God may come we by consequence pray that sinne Satan and all his members may be destroied Thirdly wee are to pray that Gods iustice may bee acknowledged and magnified in the plagues punishments and ruine of the wicked Fourthly we must loue God aboue al men whatsoeuer and if we sincerely loue God we cannot choose but hate his enemies Q. With what cautions and conditions or in what maner may we lawfully pray against Gods enemies A. First we must pray against Gods enemies in generall for there are and will alwaies be many such whom God will neuer saue Secondly against their wicked counsailes plots and purposes and thus Dauid praied that God would turne the counsaile of Ahitophell into foolishnesse and thus the Apostles praied against the counsailes of the Scribes and Pharasies that charged them with threatnings that they should not preach in the name of Iesus but we must not pray against these persons Thirdly we must pray conditionally against them that if they be reprobates and so incurable they may be iudged and iustly condemned but if they be elect and by consequent curable they may bee fatherly corrected and so conuerted and saued Let their table be made a snare a net a stumbling blocke In that here the word table is specially and principally taken for the holy scripture we note and obserue that the sacred scripture is like a table fraught and replenished with most heauenly and exquisite dishes and dainties here is food abundantly sufficient both to satisfie and also to solace euery hungry and thirsting soule Some of them and the principallest are remission of sinnes peace and ioy of conscience and eternall life Pro. 9 22. Math. 22. v. 4. Cant. 5. ver 5. 1. Vse It must teach the ministers of the Gospell alwaies to set forth this table of the word of God which is truely the hole-some and sauing food of the soule and as for all speculations fancies decrees traditions and haie and stuble of worldly vanities let them wholy leaue them off and renounce them 2 Vse Let all sorts of men that wil be saued come vnto this heauenly banquet continually bringing with them an appetite to the word and by praier and meditation of their owne wants and the soueraigne vses of Gods word put an edge to and sharpen their appetites then shall they bee replenished with good things and drinke of the well of the water of life freely otherwise for want of appetite the soule will soone languish and pine away Their table be a snare a net It is proper and peculiar to reprobates and profane persons to stumble at Gods blessings and to abuse and peruert them to their owne destruction Titu 1. ver 15. et 16. Rom. 2 ver 4. et 5. 2 Pet. 3.16 Amos 6. ve 4.5.6 Thus many abuse the doctrine of the law making it a cause of iustification before God thus they peruert the gospell to giue leaue and allowance to licentiousnesse and liberty thus they abuse Gods goodnesse and patience to patronize them in their sinnes and impenitency thus they vse their riches to the oppressing of others their meate and drinke to gluttony drunkenesse and excesse their apparell to ostentation and pride the Scriptures to maintaine their errours and heresies the holy Sabbothes to iornyings idlenesse sportes vanities gaming their wisdome and counsaile to intrappe and deceiue their might fauour and authority to discountenance and tread downe all Godlinesse and goodnesse and to aduance and countenance all impietie atheisme profanes and euill practisesse The reason hereof is they want faith and purity of heart and affections and therefore can vse and apply nothing well their ill hearts and defiled consciences is like to an euill stomacke that turneth sweete meates into sower and holesome vnto noisome Secondly God is their enemy and therefore all things that be otherwise naturally and of themselues good are by Gods curse so many causes of their ruine Vse If wee would not drawe and pull Gods curse vpon vs through the mis-apply or abuse of his guiftes and blessings temporall and spirituall let vs see and search whether we bee true members of Christ iustified by faith and haue our hearts sanctified by GODS spirit for vntill we be called and regenerate all things are impure and vnholy vnto vs and wee can in no action please GOD. Rom. 14.23 2 Vse If we could with comfort good conscience vse and partake of any of Gods creatures wee must by the direction of his word be perswaded of the lawfull vse of them and that they bee ours by Gods meanes wee must also by praier sanctifie them vnto vs crauing a blessing of God and desiring him to direct vs in the right vse of them Let their eyes be darkned that they see not Out of
Quest. Can the Church fall away from the couenant grace and fauour of God Ans. The body in generall may I meane those that are onely outwardly called and the ministery of the Gospell may be as it is often taken from them and so they fall away to Atheisme heresie or prophanesse for God alwayes hath his elect which come to Christ and shall neuer bee cast out God putteth his feare in their hearts and they shall neuer depart from him Thirdly Christ prayeth for them and is alwayes heard Lastly the golden chaines of saluation viz. predestination calling iustification and glorification is nor can bee neuer dissolued or broken 2. Question Through their fall saluation is hapned to the Gentiles Qu. Are they excused that by their vnbeleefe and vnthankfulnesse giue an occasion vnto other mens conuersion Ans. No no more then Iudas who by his treason and hanging of himselfe ministred an occasion viz. accidentally to the calling and surrogating of Matthias in his roome For first they insteed of giuing good example which they are bound to doe offend and scandalize others Secondly the good commeth not from them as any causes or proper instruments of it but is to be ascribed to Gods goodnesse and wisedome onely who can and often doth out of darkenesse bring light and out of sinne draw good Lastly theeues robbers murtherers and oppressors giue occasion of enacting and executing of good lawes yet no thankes to them for they had no such intention secondly in regarde of themselues their sinnes are farre more vile and horrible then the good that commeth accidentally by it Haue they stumbled that they should fall God forbid Here we may note and obserue Gods goodnesse and the constancie of his eternall loue in Christ to his children whom hee loueth once hee loueth euer hee doth not for the vnthankfulnesse of many or most breake off all occasion to doe good to his though neuer so few in number and neuer so odious and contemptible in the world If there bee but one Noah and his family in the world that truly serueth him hee will remember and saue them when all the world besides perisheth If there be but one Lot in Sodome hee shall bee preserued when all the rest are consumed though Christs flocke bee a little flock yet they shall inherite a kingdome and they whom the Lord shall finde waking and well dooing at his comming albeit they bee neuer so rare they shall be blessed The reason is Gods couenant is vnchangeable and reacheth vnto a thousand generations and the infidelity of men cannot make his faith and truth in performance of his promises of none effect Secondly God is iust and doth not as wee see amongst men punish and condemne the iust for the vniust Vse This must encourage and confirme vs in the course of godlinesse and in sauing our selues from the common corruption of faith or manners wee shall not loose our reward Bee the times neuer so corrupt religion neuer so abolished sinne neuer so rife Atheisme and superstition neuer so much swarme and abound yet God thinketh neuer the worse of his or thereby taketh an occasion to handle them roughly but hee maketh a distinction and difference betweene the righteous and the wicked betweene him that serueth God and him that serueth him not 2. Vse Here is condemned the bad and vniust practise of some that for one man of a calling or profession that falleth and offendeth taketh occasion rashlye to censure and condemne all as though all the Apostles should be condemned of couetousnesse and treason because Iudas was such or all holy Deacons of Apostacie Idolatry and fornication because Nicholaus proued to be such or all professors of lying and indirect dealing because Ananias and Saphyra his wife were detected to be such and therefore extraordinarily punished whereas in this bad and worst world wee may meruaile that any remaines good rather then all or most are such Secondly the number of the good is euer farre lesse then the number of the wicked By their fall saluation is come to the Gentiles God in his wisdome doth so order and dispose of the things of men that hee doth turne those things which in and of themselues are euill and hurtfull vnto occasion of good Hee intendeth worketh and effecteth alwayes good albeit the instruments intend and worke ill The Alchymists of our time notwithstanding all their paines prating and practising can neuer turne and conuert base mettalls into gold but God can and often doth turne euill into good Thus â—hee turned the malice enuie and ill affection of them that put Christ to death to mans saluation Ioseph his selling into Aegipt and his long imprisonment to his great and high aduancement â—â—d the releeuing and preferment of his old Father and of all his enuious brethren and thus hee directed the infirmitie of Abraham and the Mid-wiues in lying into their safetie and Dauid before Achis faining himselfe madde into Dauids preseruation Vse Let none then that feare God bee terrified and daunted with the blustring threatnings or furiousnesse of the wicked against them but in faith patience and silence commend themselues and their cause to God for hee will direct all to good and out of euill premises draw good conclusions Psal. 38. Psal. 112. To prouoke them to follow them See heere and obserue the great wisedome and louing kindnesse of God towards his children who by his fauour shewed vnto others and by substituting others into their places maketh them ashamed of their vnthankfulnesse and laboureth to stirre vp in them a desire and purpose of reconcilement Because saith the Lord they haue mooued mee to iealousie with that which is not God they haue prouoked mee to anger with their vanities I will mooâ—e them to iealousie with those that are no people I will prouoke them to anger with a foolish nation And herein God dealeth with them as a tender Father with his vnkinde or disobedient childe that will not come to him hee taketh another sonne in his armes or setteth him betweene his legges embraceth praiseth and maketh much of him hereby correcting the stubbernesse of his other sonne and prouoking him to seeke for the like fauour and acceptance 1. Vse Hereby are condemned those that by their Idolatrie as the Papists doe or else with others by their arrogancie pride and contempt alienate and deteine the Iewes from Christianity 2. Vse Secondly let vs endeuour by our pure and sincere seruing of God by our holy zeale by our godly life and iust dealing toâ— giue light vnto the Iewes and at length to prouoke them to emulation and so to winne them that there may be vnder Christ the head â—one fould and one shepheard Iohn 10. v. 27. 3. Vse Let vs as we be waile their hardnesse of heart vile contempt of Christ and his Gospell so dayly and heartily with that Elizaeus of our age now in glory pray for
their conuersion and with that reuerend Father say O Lord Iesu thou doest iustly reuenge the contempt of thy selfe and this vnthankefull people is worthy whom thou shouldest most sharpely punish But O Lord remember thy couenantâ— and regarde the afflicted for thy names sake Also grant vnto vs that are of all men most vnworthy whom notwithstanding thou hast counted worthy of thy merciâ— that wee profiting in thy grace may not bee instruments of thy wrath against them but that wee may rather by the knowledge of thy worde and by the examples of an holy life through the working of thy holy spirit reduce them to the right way that thou maiest once bee glorified for euer of all nations and people Amen The fall of them the riches of the world Quest. Can good come of euill and saluation of the Gentiles come from the fall of the Iewes is here the corruption and dying of one the cause and generation of another Ans. Although euill can neuer produce good as the proper cause of it yet indirectly and by occasion it may worke it Thus wee see that from euill manners and the corrupt behauiour of men good lawes haue their beginning and originall Secondly the omnipotencie and infinite maiestie of him that at the first drew light out of darkenesse can draw good out of euill The riches of the world the riches of the Gentiles Here by riches is meant the sauing knowledge of the Gospell the grace of Gods spirit remission of sinnes and the assured promise and expectation of eternall life whence I gather and propound this doctrine That the grace and knowledge of God is the onely true and lasting riches and that alone that maketh the owners and possessors blessed Hence the godly poore are sayde to be rich in faith to be riche in GOD Luke 12.21 This is the true riches and properly theâ—r oâ—ne for they shall neuer bee taken away from them and they that are possessed of them shall neuer hunger nor thirst Io. 4. This is the treasure hidde in the field of the Church which when a man hath found bee hideth preserueth it and for ioy thereof goeth and selleth all that he hath and buyeth that field This is that pretious pearle which a marchant finding selleth all that he hâ—th and buyeth And as a man albeit otherwise as poore and miserable as Lazarus being possessed with no worldly goods and hereditaments yet if hee haue of his owne a goodly pretious and costly Iewell he cannot bee but rich euen so he that is enriched with the pretious Iewell of the grace and knowledge of God albeit hee otherwise haue nothing yet before God hee is verie rich That Gods Sonnes are rich albeit they are in the account and estimate of the world and in worldly respects they are many times poore and bare the Scriptures in other places afford plentifull Testimonies 1. Cor. 3.21 Ephesi 2.17 1. Tim. 6.19 1 Vse Wherefore let vs not dote vpon earthly and perishable things which can neuer make the possessors happy and blessed before God but let the word of God dwell richly and plentifully in vs let vs seeke to compasse the knowledge of it with all care and indeauour for of all other things it is most pretious and it alone being tempered and receiued by faith doth solace and satisfie the heart and yeeldes true and perfect contentment vnto it 2 Vse We must so labour and so order the matter that Christ be our treasure and our rich pearle and where our treasure is there must our heart bee also otherwise if wee make neuer so goodly and great purchases in the world and bee neuer so stored and furnished with worldly wealth and want this spirituall treasure this spirituall gould siluer Iewels c. we are in the eyes of God and so shal be one day declared before the eyes of all men to bee most beggarly and banckrupt naked and ignoble Luk. 12.21 Apoc. 3.17 V. 13 For in that I speake to you Gentiles in as much as I am an Apostle of the Gentiles I magnifie or adorne mine office V. 14. To trie if by any mâ—anes I might prouoke them that are of my flesh to follow them and might saue some of them I speake to you Gentiles viz. which are called from among the Gentiles in as much as I am an Apostle of the Gentiles i. I haue beene called of Christ principally that I should bee the Doctor of the Gentiles that I might carrie his name before them Act. 9.15 Gal. 2. ver 7. and 8. I magnifie mine office i. I ommit nothing that may appertaine to set it forth and make it famous and illustrious for this is glorious to my ministery 1 Cor. 15.10 1. Thess. 2. vers If by any meanes I might prouoke i. by preaching and my example stirre vp them that are of my flesh i. those that are sprung of the same Ancestors and so entirely beloued to follow them i. to beleeue in Christ and embrace the gospell and might saue some of them i. bring to the obedience of faith and by consequence to saluation Q. It is proper to God alone to conuert men to God how then can the ministers be said to conuert saue he alone giueth faith Eph. 2.20 he alone giueth repentance 2. Tim. 2.25 and hee alone softneth and mollifieth the heart Ezek. 32 An. God conuerteth and saueth as the proper effitient cause and author of it working inwardly and making the ministers doctrine effectuall but the ministers and preachers do it as outward meanes and instruments propounding offring and applying Gods promises vnto their hearts whose ministery is onely so farre-forth sauing and conuerting as it pleaseth God to prosper blesse it Act. 8. v. 31.37.38 Act. 10.43 2. Cor. 5 v. 18. Act. 16. v. 14. V. I magnifie my Ministery that I might prouoke them and might saue some of them Wee here from Pauls practice and paines in the adornation of this ministery learne wherein the dignitie ornament and true honor of the ministery doth consist not so much in titles pompe prebends multiplication of benefices glorious apparrell eminencie and superiority of place albeit there is and needes must bee an inequality and difference of order and degrees in the ministers for composing of controuersies and auoyding of confusion as in diligence of teaching in aduancing true religion doctrine and life and in winning many to Christ. 2. King 2.12 Act. 20. ver 28. The reasons hereof are these First God hath ordained them and their calling to this end Act. 26. and if they execute it not their sinne is greeuous and their iudgment most fearefull Secondly hereby Gods name is magnified amongst men and the sweet oyntment and smell of his gospell is dispersed farre and wide Thirdly they confirme their ministery and comfort their soules here and gaine addition of glory in the life to come 2. Cor. 2.16 Apoc. 11. Dan. 12.3 Vse The vse hereof is first to taxe
the knowledge of Christ wherby he doth determine in his due time to cal the rest are without repentance .i. they are irreuocable constant such as he cannot repēt off for his decree if vnchāgeable Questions Enemies for our sake Beloued for the fathers sake 1. Qu. Can one and the same person be an enemy and a friend vnto God beloued and hated of him at one the same time especially seeing that the affirmation hereof seemeth to imply a flatte contradiction Answ. Yes thus Paul before his conuersion was a friend of God in regard of his election albeit an enemy before and thus our Sauiour Christ is said to giue his life for his friends Iohn 15.13 But in Rom. 5.10 Christ is said to reconcile vs vnto his Father by his death whiles we were yet sinners when we were enemies as that all the Elect are by nature children of wrath and enemies vnto God but they are also friends and beloued euen before their calling and sanctification because by the grace and mercy of God they are from all eternitie chosen and beloued in Christ Rom. 9.11.13 and because God will doth in time call them to faith knowledge and obedience Secondly we for the clearing of the Text answer that the Iewes in Pauls time and sithence were and are enemies vnto God in regarde that the greatest multitude of them were reprobates so cast off but yet both then and euer since they are beloued of God so many of them as are elected which albeit they then and hitherto haue bin but few yet at their generall calling it will appeare that they are very many Beloued for the Fathers sake Quest. If any one be loued as here we haue a particular instance for his Fathers sake then a man may bee called and conuerted by reason of and for his fathers merits and so euery man shall not liue by his owne faith Ans. The argument followeth not For first faith and regeneration commeth not by naturall succession but proceedeth altogether from grace Secondly the children of the faithfull are not for their parents faith accepted to eternall life but they must beleeue them-selues and liue and bee saued by their owne faith Lastly in that the Iewes are beloued for their Fathers sake as Salomon was neuer wholy depriued of Gods spirit and fauour for Dauids sake it proceedeth not from their workes or persons but onely from Gods gratious and euerlasting couenant the fountaine and roote of it The summe of the couenant is that God will be their God and the God of their seede and therefore there must be some to whom the couenant must bee made good and fulfilled and these are loued for the couenant sake The gifts and calling of God are without repentance Quèst Touching the graces of God if they bee neuer taken away why doth God so often depriue men of them that formerly had them Ans. First they are common and temporall gifts either of nature policie or else of illumination and outward profession onely that are common to Gods children with reprobates these God doth strip and depriue men of many times for their vnthankfulnesse and to discouer their vnsoundnesse and hypocrisie Secondly because men who are cōmonly Reprobates alwayes neglect contemne and abuse them thus they quench and put out the holy spirit and what light soeuer was offered vnto them and whatsoeuer knowledge and grace of God was bestowed vpon them it dyeth in them by little and little for God in his iustice taketh his tallent from them as hee did from Saul and Iudas But for those peculiar endowments of Gods elect which are linked and chained vnseperably together such as are predestination vocation iustification and glorification these are giuen to the Godly in fe◠simple and are neuer taken away from them The calling of God without Repentace Quest. Why then did God repent that he created man and that hee made Saul King and why doth hee many times reuoake his promise and his threarnings Ans. This is spoken figuratiuely and vnproperly for the change is not in his Gods will and decree but onely in the things or euent and that as the conditions in men implyed and vnderstood are changeable Secondly by this kind of speech God would shew how hainous and horrible were mans sinnes and naturall corruption proceeding partly from his rebellious will and partly from the Diuell Thirdly God declareth that he in respect of the outward worke and act will doe that which men when they repent vse to doe namely destroy his worke Thus hee drowned the whole world in Noah his time and in fight caused Saul to be slaine Lastly God hath purposed and ordained at once by his stedfast decree that he will so often ratifie this change of the effects of his anger and mercies as often as any iust cause commeth betweene Ezek. 24.25 Math. 18.35 Rom. 2.6 which inter-current cause if it be euill God decreed the permission and ordering of it onely but if it be good God decreed to worke it and doth in time bring it into act and effect As concerning the Gospell they are enemies Doctr. Seeing that the Iewes oppugning the preaching of the Gospell and refusing to admit of it are said to bee enemies vnto God we draw this generall Theoreme viz. that all men during the time that they receiue not the word of God but resist and with-stand the course and preaching of it are Gods enemies and hated of them Apoc. 12. v. 4. 17. 1. Thes. 2.15.16 2. Tim. 4.15 Reas. The reason hereof is because the Preaching and ministery of the word is Christs golden Scepter vnder which all his subiects must be ranged and his easie yoake that all his people must beare Math. 11. v. 29.30 1. Vse This serueth to condemne Iewes Turkes Papists false brethren and all vnderminers and persecutors of the Church who howsoeuer they slatter themselues in their sinnes errors and Idolatry and thinke they do God seruice yet in very truth they are nothing else then Gods flatte enemies and they that refuse to be sworne to and acknowledge his supremacy ouer their soules and bodies 2. Vse Secondly we must take heed that wee make no leagues of amitie or of vnnecessary traffique with them least in fine by our ouer-much sociablenes familiarity with them wee learne their workes and pollute our selues with their sinnes and abhominations 2. Cor. 6.16 They are nothing but pitch poyson and contagious leapers by whose familiarity we may soone bee defiled and infected Vse 3. We must not by our dissimulation hipocrisie ill life harden and confirme them in their sins heresies but to the vttermost extent and straine of our ability endeuor both by life and doctrine to gaine win them Vse 4. We must remember how God hath for these many hundred years punished their contempt contumacy both with spiritual bodily punishment captiuity and forasmuch as we professe
our selues to be Christs subiects and seruants to suffer no euil lusts and concupiscences to rule and raigne in vs but to permit Christ by his word and his spirit to guide gouerne vs otherwise we shal be bruised with an Iron rod slaine before Christ his face and shall neuer enter into his rest the heauenly Canaan and the heauenly Ierusalem Ps. 2. v. 9. Lu. 19.27 Heb. 3. v. 18. 19. But they are beloued for the Fathers sake God in his elect doth not consider what they deserue nor alwaies respect thē according to their present vnbeliefe but regardeth what he hath promised to Abraham and his seed and therefore he wil not change his purpose but in time vouchsafeth them his sauor albeit for the present by reason of their vnbeleife and impenitency hee frowne vpon them and seeme to disfauor and renounce them The reason hereof is first because God is good ful of goodnes mercy and truth vpon the communication of which he vpon mens conuersion expecteth and requireth all the praise honor glory to be yeelded and ascribed vnto him only Secondly God by shewing mercy to the degenerate Iewes wil at length get him far greater glory and renown of his mercy power then before Vse 1. Let vs not our selues dispaire of Gods mercy by reason of our former present errors and enormities be they neuer so many mighty for our saluation dependeth not vpon our owne workes and deserts but onely vpon Gods vnchaungeable decree but let vs truely and vnfainedly repent of them forsake them and then vndoubtedly we shall liue and die in the loue and fauour of God Let vs not dispise the Iewes nor doubt of their conuersiō and saluation but in respect of Gods couenant wish well vnto them pray for them and further their saluation 3. Vse If God loue the Iewes for their Fathers sake and for his couenant made with them and not for any thinge wherein they could pleasure or profit him we must herein follow and imitate the Lords example and not loue true Christians in by respects namely because they be our kindred onely or because we reape some commodity by them or that they serue our turne but in the spirit and for the truth sake onely for this is right loue and that which God requireth commendeth and rewardeth The calling and gifts of God are without repentance From the perpetuity and constancy of Gods calling and his sauing giftes and promises in his elect I gather that none of Gods elect can wholy or finally fall or possibly be damned Rom. 8.1.2 Tim. 2.19 For first God is without change and alteration in his nature decree couenant promises and neuer wholy reuoketh and abolisheth his worke in them Secondly his mercies towards them faile not but alwaies streame forth to their continuall comfort for God is truth and will alwaies performe his promises Lastly God is almighty and cannot be hindred much lesse ouer ruled by any creature neither can any disanull that which God hath ratified or condemne those whom he will saue Rom. 8.33.34 This doctrine checketh the corrupt and presumptuous opinion of the Papists that teach constancy and saluation to reside in our owne power and potency wheras it consisteth wholy in the couenant and promises of God 2. Vse The second vse is for comfort and that is if we once perceiue and find in our selues some pawnes and Printes of Gods loue and fauour we may and must assure our selues of the perpetuity of it without doubting for God is constant in his giftes and neuer retracteth them though men doe often and hauing begun a good worke he wil finish and perfect it he is not like him that in vs beginneth to build a goodly house and cannot finish it but he will make euery one of his Saints an holy and perfect temple in the Lord Ephe. 2.21 3. Vse Seeing that God is no changeling vnto vs but his bounty alwaies continueth and his promises are in their time duly accomplished let vs first learne hence to cleaue fast vnto him and sincerely and incessantly to serue and feare him all the daies of our life Secondly let vs in our words deeds couenants and promises not deale hollowly and deceiptfully with men but truly iustly and simply for he that halteth with men is no better then an Hipocrite before God and his religion is onely formall and fruitlesse Psa. 15.2 30. Vers. For euen as ye in times haue not beleued God yet haue now obtained mercy through their vnbeleefe 31. Vers. Euen so now haue they not beleeued that by your mercy they may also obtaine mercy 32. Vers. For GOD hath shut vp all in vnbeleefe that hee might haue mercy on all Sense For euen as yee in times past .i. before Christ his incarnation haue not beleeued in .i. obeied the word of God and his commandements nor acknowledged Christ Iesus for the sonne of GOD and your redeemer yet haue now obtained mercy i. God hath called you effectually and endewed you with the true and sauing knowledge of God and his Gospell through their vnbeleefe .i. by the occasion that the Iewes would not receaue the Gospell nor the Messias offered vnto them but refuse both the one and the other Euen so now they .i. the Iewes haue not beleeued viz. the Gospel that by your mercy .i. by the mercy of God offered vnto you in your effectuall calling and in your sincere profession and intertainment of the Gospell may be prouoked and inflamed by an holy emulation to follow and affect you They may also obtaine mercie That is through Gods mercie may be partakers of faith remission of sins and saluation that so it may bee apparant both to the Iewes and Gentiles that both are saued by his mercy and grace onely For God hath shut vp .i. tyed bound and imprisoned together all .i. all his elect both of Iewes and Gentiles vnder vnbeliefe .i. sinne and hath kept them vnder his power and custody like a number and sort of malefactors shutte vp into one prison and so conuinced them that they can by no meanes escape finde ease and inlargement that he might haue mercie .i. haue an occasion to inlighten and saue all .i. all his chosen whether Iewes or Gentiles and so might actually and perfectly saue them by his mercie and fauor and not for any merite or worth of theirs Ver. 30. Haue obtained mercie through their vnbeliefe Ques Can euill be cause of good and one mans vnbeliefe be cause of an other mans beleeuing conuersion Ans. No to speake properly for like cause like effect but it may be indirectly and by accident as we see how that of euil manners are made good lawes Now euill manners and enormities are no causes of enacting wholsome lawes but onely occasions and accidentall motiues Secondly no sinne doth more kindle Gods indignation and enrage his maiesty against vs then infidellitie therefore it can be the working cause of
in all duty to be commanded Thomas Drâx CLARISSIMO Viro doctrina pietate praestanti Domino Clementi Throgmortono equiti aurato gratiam pacem omnia prospera QVanquam eques or natissime quidanâ— pij eruditi homines de futura illa generalique Iudaica nationis vocatione propter diuturnam eorum Apostasiâ—m virulentum contra Christum Euangelicam veritatem odium vel desperârunt vel valdè saltem dubit ârunt veruntatem Divus Paulus eorum errorem disertè damnat pluribus maximi ponderis argumentis plenam Iudoeorum conuersionem sub finem saeculi futuram disputat euincit Primo ipse cum sit Israelita suae conuersionis exemplâ— ostendit eos non esse in vniuersum abdicatos Secundo ex Dei praescientia id est praedestinatione fauore Deuâ— reliquias quasdam Fidelium sibi semper reseruare manifestum facit Tertiò ex similitâ—dine suorum temporum cum temporibus Eliae Deum in densissimâ—s ecclesiae tenebris corruptissimo illius statu suos electos habere alere conseruare declarat Quartò Gentium zelum sanctissimum exemplum Iudaeos tandem ad sanctam eorum aemulationem prouocaturum ex aduerso numerosissimam illam Iudaeorum vocationem mundum illuminaturam hominum languescentem fidem exuscitaturam demonstrat Quintò Apostolus vbique per occasionem proprium ministerium exornando aliquis ex illis conuertere seruare contendebâ—t Sextò Dei foedus cum Israelitarum patribus initum eius vocationem dona in Electis perpetuitatem immutabilitatem induere testatur Septimo quum vocatio saluâ— omnium Electorum ex sola miserecordia Dei pendeat Iudaeos aeque ac Gentes seruari posse persuadet Octauo ex Deâ— omnipotentia coruÌ„ vocationis spem probabilitatem colligit Postremò innumerabiles Iudoeos post plenitudinem Gentium in Ecclesiam ingressam Euangelium amplexuros euidentissimis scripturis confirmat Haec cum ita se habeant eaâ—â—d institutionem vsum nostram transferamus Primò hinc discimus quemadmodum fusius in Epistola ad splendidissimam comitissam docuimus Deo licere pro liberrima sua voluntate absolutissima potestate Eligere reijcere indurare vel conuertere quòscunque voluerit Secundò puram Dei misericordiam in Gentium vocatione elucere at feueram eus institiam in communi Iudaeorum abiectione tantùm conspici Quapropter Dei gratiam gratis animis praediceâ—uâ— digne Euangelio ambulemus Dei iudiâ—ra time aâ—â—s a Iudaeorumâ—ncredulitatâ— â—ncredulitatâ— horrendis blaspheâ—â—js vsuris contempâ—â— Christi reliquisque peccatis abhorrendo caneamus Vltimo nostris assiduis ardentissimis precibus corum conuersionem promoueamus syncerae doctrinae obedientia luce eos lucrifacere studeanius Cùm igieâ—â— haec materies vir nobilissime tam sit admirabilis omnibus Christianâ—s tam necessaria censui in publicum emittere tuae etiam non tam erudiâ—ae censurae quà m clementi patrocinio committere Quum â—nim Tu propter religionis puritatâ—m Theologiae accuratam cognitionem Dialectica Philosophicae scientia praestantiam â—is ornatissima in Dei Ecclesia Cedrus in familiae tuae ordinatissima disciplinâ Dauid Iosua in nostro Warwicensi agro publicae â—ustitiae lumen non potes quin praecepta moniâ—a consilia eò dirigentia laeto libenti amnio excipias Denique cùm pater tuus antiquâ— nobilitatis beatissimae memoriae vir iamque in Coelis triumphans me in vita suâ summâ beneuolentiâ complexus sit confidò certè te cùm sis eius non solùm bonorum sed etiam eximiarum virtutum haeres iustissimus velle me non modo charitate quadam complecti verum etiam lucubrationes meas vtcunque approbare Quod profectò expectans humillime expetens hic dicendi quidem sed tui colendi finem numquam facio Iehoua opt Max te omnibus externis internis dotibus ornamentis cumulet perpoliat tuos pios conatus prouehat tibi tuisque longaeuam in terris faelicitatem tandem aeternum in Coelis gaudium triumphum largiatur Couentriae 1608. Tuae dignitatis studiosissimus THOMAS DRAXE verbâ— Dâ—i Minister A Table conteyning the number of the Questions which are by occasion propounded and resolued 1. CAn Gods couenant with his Elect bee made frustrate through mans vnbeleife Neg. page 2 2 Whether that Gods fore-knowledge doth distinguish the elect from the Reprobate affir pag 3 3 Whether that the idolatrous Iewes in Elias his time sinned in demolishing altars seeing that they were set vp in places vnlawful affir ibid. 4 Whether that the Church can erre in matter of faith and doctrine affir ibid. 5 Whether that the Church of God doth euer faile vpon earth neg p. 11 6 Whether that God had any church or people in the darke mist of Popery affir p. 12 7 How our forefathers were then taught and saued p. 13 8 Why God doth many times cause his militant church to be inuisible p. 14 9 Whether a Protestant may dissemble his religion and so go to idoll seruice neg ibid. 10 May a man seeke for iustification and saluation and not obtaine it p 23 11 Doth God harden the Reprobate Distinct. ibid. 12 How doth God harden the wicked ibid. 13 How can God be said to blinde the Reprobate seeing that he offereth the meanes of illumination to many of them p. 28 14 Whether that Dauid Paul Elias did sinne or not in vsing imprecations against wicked men neg p. 32 15 Whether that wee may lawfully vse imprecations and pray against Gods and our enemies Affir per distictionem p 33 16 In what respects and with what cautions wee are to pray against our enemies ibid. 17 Can the true church of God and the members of it fall away from the fauour and grace of God neg p. 40 18 Are they excused before God that by their vnbeleife and vnthankefulnesse occasion other mens conuersion neg ibid. 19 Can the fall of the Iewes which is an euill be an accidental cause or occasion of the conuersion of the Gentiles affir p. 44 20 Whether that a minister can bee properly said to conuert soules affir per distinc p. 46 21 How can the calling of the Iewes bee the reuiuing of the world seeing that Christ shall hardly finde faith on the earth at his second comming p. 50 22 Whether grace and holinesse can come by generation and succession neg p. 51 23 Whether the Iewes be not in many prerogatiues more excelent then vs Gentiles affi p. 52 24 Can the true members of the Catholike church become infidels neg p. 56 25 Who they be that fall away from the church and the communion of it p. 57 26 How are men engraffed into the church ibid. 27 Is or ought a man to doubt of Gods fauour and loue or no neg p. 65 28 Can â—eare and assurance of saluation consist together aff per dist p. 66 29
knowledge and vnderstanding of them is for therevnto are we referred in all our doubts controuersies and difficulties for resolution Isai. 8.20 Luke 16.28 31. Ioh. 5.38 Secondly they conteine the meanes deedes euidences charter and the broad seale of our saluation Ioh. 5.34 Ioh. 20.31 Rom. 1.16 1. Tim. 3.15.16 Psal. 19â—7 Thirdly the ignorance and neglect of them is the cause of all Athiesme errour heresie sinne rebellion persecution misery yea and damnation it selfe 2. King 17.26 Psal. 95.10 Isay. 5.13 Math. 22.29 Iohn 12.35 Rom. 10.2 1. Cor. 2.8 1. Thes. 4.13 Lastly God hath both in the old Testament as also in the new laide a speciall charge and command vpon all sorts of people soueraigne and subiect publike and priuate persons mighty and meane to exercise themselues and continually to trauaile in the reading and meditation of holy scripture Deut. 6.6.7.8.9 Iosua 1.8 Psal. 1.2 Coloss. 3.19 Iohn 5.39 1. Tim. 4.13 Vse It condemneth the idlenesse and vanitie of this present age wherein many most bestow none or little time in reading and consulting the sacred Scriptures wherein they might bee made circumspect redresse their waies haue comfort and supportance in all afflictions and be made wise vnto saluation But in the practise of the vnfruitfull workes of darkenesse in the excesse of sinne and vanitie and in the reading and reuising toyes and trifles that can minister nothing vnto them but matter of mourning and cause of after repentance they can willingly and wilfully spare spend whole houres daies nights weeks The Lord amend this and renue and reuiue the dying pining zeale of his people and seruants in so many places How he maketh request vnto God speaking against Israell And in the 1. of Kings 19.10 he saith that he hath beene iealous for the Lord of Hosts all tending to one purpose from which place I obserue and gather That the Pastors Preachers of Gods word especially must be enfired and inflamed with an holy zeale of Gods glory with a holy indignation against sin and idolatry then principally when with Elias others they see most grieuous transgressions of the people when they see Baals Priests viz. Iesuites and Seminaries Popish Emisaries to be had in request and high reputation and themselues and the true Prophets and ministers of the Lord reuiled and reiected yea wringed and wronged yea killed and slaughtered when they see Christ to bee vilified and Antichrist to be deified and when they see the Gospell troden vnderfoot impiety superstition aduanced Examples hereof wee haue in Moses who seeing the Golden Calfe that the Israelites had made and the dauncing about it waxed wroth cast the tables out of his hands brake them in peeces before the Mountaine burned the calfe in fire ground it to powlder strawed it vpon the water and made the Children of Israell drinke of it In Phaenehas the sonne of Eleazar who arose vp from the midst of the Congregation tooke a speare in his hand and with it thrust thorow Zimri the sonne of Salâ— and Cozbi the daughter of Zur the Midianitish woman and so the plague ceased from the children of Israell In Zacharias the sonne of Ichoiada the Priest who obseruing the people after Ichoiodah his death to fall away to idolatrie in zeale reproued them for transgressing Gods commandements hee told them that they should not prosper but that as they had forsaken the Lord so he had forsaken them and herevpon they at King Ioash his tyrrannicall command stoned him to death In Iohn the Baptists for his bold reprehension of the Pharasies and Saduces and for reprouing of Herod for his incest and many other sinnes In Peter against Ananias and Saphira his wife Act. 5.3 In Steuen in telling the Iewes they were stif-necked and that they like their fathers alwaies resisted the holy Ghost that they had not kept the law but that they were the betraiers and murderers of the iust In Paul whose spirit was stirred vp in him wheÌ„ he saw the citty of Athens subiect to idolatrie And in himselfe and Barnabas who when the people with their Priest would haue done sacrifice to them in zeale rent their owne clothes and rebuked the people In Dauid as the tipe and most eminently in Christ the truth and perfection all of whom were consumed with the zeale of Gods house Psal. 69.19 Math. 21.12 Ioh. 2 15. Reason The reason hereof is because they are Gods watchmen and forewarne the people they are Gods trumpetters to tell the people of their sinnes and the spirituall leaders guides and directers of the multitude 1 Vse This doctrine serueth for reproofe of some Ministers of our time who either are remisse and negligent and seeking their owne ease neuer oppose themselues by doctrine and example against the errors and sinnes of their flockes but rather applaude them or at least in conniuence take notice of nothing and if the shew any zeale it is rather for their own Diana and advantage then for Gods true religion and glory 2 Vse It is a great comfort for all true and sound hearted Ministers who in an aduized and discreete zeale within the compasse of their callings both by preaching example and authority shew their dislike and opposition against superstitions and enormous sinnes and abuses beeing assured that what contumelies and indignities they vndergoe for Gods honour God will accordingly consider of them and censure their aduersaries he will honour them that honor him and despise them that despise him They haue killed thy Prophets and digged downe thine Alters From these two members ioyntly considered ariseth this instruction That it is the plot and practise of Apostataes and Idolaters in their hatred rage against God to labour to blot all remembrance of God and not to suffer the Ambassadors and Messengers of God to remaine aliue Psal. 79.1 2. Psal. 8.13 Apoc. 12.2 13.16 17. Apoc. 18.24 Reas. The reason in regard of the holy monuments of Gods seruice is because they are profaine and wicked and regard them not and as for the good ministers of God they like the King of Aram against Ahab though indeed a most wicked King fight against none in comparison but against them for they seeme stumbling blockes and hubbes in their way who by their ministerie and zealous example vexe them Apoc. 11. ver 10. 1. Vse Let vs be thankefull vnto God for the long continued vse and ministery of his blessed Gospell and that neither Prelates nor Pastors nor Preachers are not giuen into the hands of our blood-thristy woluish aduersaries 2. Vse Secondly let the ministers prepare and resolue them-selues not onely to suffer rebuke and losse for Gods cause but also to die for it if they be therevnto called for God will highly reward them and they shall not bee loosers but gainers by it and not damnified but euerlastingly glorified 3. Vse Seeing the good pastors and ministers of Gods word are so much maligned
not erre and be deceiued in iudgment A. Yes for first if that notable Prophet of the Lord Elias erred in iudgment of the Church and Samuell the Prophet was deceiued in the choise of Isâ—i his sonnes yea and the Apostles themselues for a time were ignorant of the Article of the resurrection of Christ and of his kingdome yea and Peter after that the holy Ghost in the day of Penticost had descended vpon him knew not that the Iudaicall differences of meates were already abrogated thought the Gentiles were not capable of the Gospel except withall they should admit of and receiue the ceremonies of Moses his law if these Prophets Pillars of the church were ignorant and did erre euen in matter of faith why may not much more other both Pastors and people erre that haue not nor neuer in this world shall haue any such extraordinary calling gifts and illumination Secondly the Church and the principall members of it sinne alwaies and are ignorant yea and many times erre in the right interpretation of the Scripture ergo they may erre in faith But herein lyeth the difference first the true Church buildeth her faith onely vpon the Canonicall Scriptures of the Prophets and Apostles secondly shee neuer stiffely and obstinately as heretikes doe maintaineth any error against the maine principles and foundations of true religion Q. Hath God cast away his people A. Gods couenant and sauing promises are neuer made frustrate and voide by the vnbeliefe of the multitude nay if there were but one true beleeuer in the whole world God would not breake his promise and couenant with him for all the rest Thus Noah and his familie were saued when all the world besides perished Thus Lot was preserued when the Sodomites were suddenly destroyed with Fire and Brimstone from heauen Thus Simeon Anna and a few others were saued in a generall corruption of doctrine and manners and lastly in the mystie fogge and more then Aegyptiacall darkenesse of Poperie Christs two faithfull witnesses .i. the small number of his true Ministers and constant champions and confessors albeit cruelly massacred by the Romish Antichrist ascended vp to heauen in a clowde their enemies seeing them Nay amongst the vnbeleeuers themselues and Idolaters in the Papacie God saueth many by reason of the promise of his couenant pawned with them hence it is that he conuerteth many before the close and end of this life whom otherwise hee might iustly leaue in their idolatrie and so destroy them Reason The reason hereof is first because the truth and performance of Gods promises resteth in him-selfe and not in any man whatsoeuer Secondly all his sauing gifts are without repentance .i. constant and vnchangeable 1. Vse Let vs hang all our saluation on Gods couenant and promises onely for all other helpes and additaments of men are vaine false and will faile and deceaue vs. 2. Vse Secondly let vs lay hold vpon and apprehend them all by faith and so inclose and impropriate them to our selues for onely faith doth giue vs right vnto them yea and infeoffe vs in and giue vs liuery and seison of them I also am an Israelite From Pauls example and conclusion wee learne That euery godly and beleeuing man may be fully perswaded and assured by faith that hee is a member of the true church and that hee shall vndoubtedly bee saued and therefore it is his dutie firmely to beleeue so much Rom. 8. v. 23. 38.39 Reason The reason is the promise and assurance hereof is made to the beleeuer sanctified person Psal. 15.5 Psal. 24. v. 3.4.5 Secondly doubting and despaire of Gods loue and fauour and of our saluation is a great sinne and against the attributes of Gods truth mercy and goodnesse and if wee doe great wrong and iniurie vnto good and faithfull men when wee call their loue and loyaltie into question much more when we doubt of the goodnesse and truth of the infinite and vnchangeable good maiestie of God And particular doubting distrust and dispaire is often and much condemned in the Scriptures Math. 14. v. 31. Luke 12. v. 29. Heb. 12. v. 12. 13. Vse 1. Hereby is condemned that false and comfortlesse opinion of the Romanists that depriueth and dispoileth faith of his forme and of his firme apprehension and application and maketh it nothing else but a generall beliefe of the promised blessednesse of God and a giuing of an assent to other mysteries reueiled of God touching the same which the very diuels and reprobates haue or may haue 2. Vse Wee must labour and striue by the continuall and carefull vse of the word preached the Sacraments prayer and conference and obseruation of Gods fauours towards vs both in blessings spirituall and temporall to attaine vnto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of it and hauing once obtained it to norrish and cherish it by the same meanes Q. Hath God forsaken his people whom he knew before A. Here Gods fore-knowledge beeing taken for his speciall fauour for his Predestination and adoption of them which is alwaies firme and vnalterable wee are taught these two conclusions First that the Predestination and the Election of Gods Saints is firme certaine and vnmoueable and can neuer be lost and that not onely in Gods decree but also in their owne sence and feeling Rom. 8.33 Tit. 1.1 Rom. 9.11 Rom. 11.7.2 Pet. 1.10 For it is a foundation that cannot bee shaken Secondly it is grounded vpon the rocke and therefore the gates and power of hell cannot preuaile against it Vse It checketh the Papists who make predestination mutable and vncertaine and so would despoile and disarme vs of the maine ground of all comfort Whom he hath fore-knowne In that here the cause why God doth neuer finally reiect or forsake his people is onely ascribed to his fore-knowledge 1. to the pleasure of his good will inward fauour and eternall predestination it excludeth and remoueth all mans merites and all outward dignities prerogatiues and excellencies what-soeuer from beeing any cause of it And no maruaile for if man though regenerate cannot in respect of his finite and sinfull nature merite ought at Gods hands hauing a being both by nature and grace much lesse could he merite ought before hee had any being or existence at all Vse Ergo seeing there is no cause of glorying in vs or any outward ornament and seeing nothing mooued God to elect vs but onely his meere mercy and fauour let vs ascribe and returne with thankfull hearts all the glory and praise thereof to him to whom alone it appertaineth Know yee not what the scripture saith of Elias In that it is here presupposed if not granted that the Iewes to whom Paul especially addresseth his speach for by an Apostrophe hee afterwards speaketh to the Gentiles from the 13. verse to the 25. were most ready and expert in the scriptures we are aduertised how profitable nay how necessary the
with ioynt harmony and consent of heart and bodie fly and shun all iust shew and appearance of Idolatry Euen so then at this present there is a remnant through the election of grace This verse conteyneth the illustration and probation of Paules proposition touching the reiection of the Iewes and the summe of the comparison is this Euen as in the daies of Elias all the children of Israell seemed to haue fallen away from the true worshippe of GOD to the adoration of Baal and yet notwithstanding there were seauen thousand though vnknowne to Elias that neuer bowed their knee to the Idoll euen so at this time there is a reseruation of many elect amongst the Iewes albeit the greater part of them for the time are cast away From this application and comparison of the Apostle this instruction and doctrine offereth it selfe to our consideration viz. That God is alwaies true and like himselfe and neuer changeth his nature couenant promises Psalm 89. vers 33 and 38. Romanes 3 4. 2. Samuel 7.28 And therefore it cannot bee that hee hath wholy reiected all the Iewes For God is voide of all corruption and alteration in his essence it can neuer faile but remaineth the same from etâ—rnity to eternity Secondly he is constant and vnmoueable in his will he keepeth all his decrees once made and he neither changeth them nor hath any need so to do 1. Vse This serueth notably for our comfort and consolation in this life for Gods decree of election is certaine the grace of God in his elect is perpetuall Rom. 11.30 Ier. 31. ver 31. Therefore we cannot miscarry 2. Vse Whereas God is alwaies like him and vnchangeable we must learne hence to be constant stedfast and vnchangeable in all duties of piety to God of sobriety to our selues and of charity and iustice towards all men otherwise as it is a shrewd and fearefull signe of Bastardy when the child in nothing resembleth the parents so it is a dangerous signe that wee bee none of the Lords when we are so ticklish fickle and false in our duties and couenants both to God and men herein nothing resembling the Maiesty of God V. 5. A remnant through the election of grace V. 6. And if it be of grace then it is no more of workes or els were grace no more grace A remnant From the warrant and authority of this and the like places it euidently appeareth that the number of the Elect and of those that shal be saued is at all times verie small and few in comparison of those that are reprobates and that perish but especially in the time of a generall or long continued defection and Apostacie Luke 18.8 Math. 7.14 They are a little and a contemptible flocke they are but a remnant and reseruation a tenth Isaias and Paul say though the number of the children of Israell were as the sand of the sea yet shall but a remnant bee saued Isay 10.21 et 22. Rom. 9.27 Narrow is the way that leadeth vntolâ—fe and few there are that enter into it Math. 7. ver 13 and 14. The cause of this small number of them is not because Christ doth enuy saluation to any for he doth most kindly inuite and allure all to come vnto him but because the greatest number refuse the grace of saluation offered vnto them and will not by faith receiue and apply it 1 Vse It ouerthroweth the error of them that determine of a church by a perpeâ—uall multitude whereas alwaies though sometimes more and sometimes lesse it is the least number by many degrees that treadeth in the right way that followeth the truth and that entereth in by Christ. 2 Vse We must comfort our selues against the paucity and fewenes of Gods children that his can neuer fall a way neither can they perish these God alwaies hath a tender regard of he doth take notice of them confirme and defend them against all crosse euents and after-claps And as for other mens profanesse vnbeliefe Apostacy it shal nor can neuer any whit preiudice their fauor and felicity for euery man shall beare his owne burden and euery man shal be saued by his owne faith or condemned for his owne vnbeliefe and impenitency V. 6. And if it bee of grace then it is no more of workes or els were grace no more grace but if it be of workes it is no more grace or els were workes no more workes And if it be of grace The election calling and reseruation of a remnant proceedeth onely from Gods meere mercie and fauour and not from any fore-seene faith workes or any outward priuiledge whatsoeuer for els grace i. not of grace but wages giuen vnto them for the worth and dignitie of the worke But if it â—ee of workes then it is no more of grace i. arising from the gratious loue pleasure and good will of God â—â—sls i. â—f it be of grace were worke no more worke i. the merit of workes were no more merite but a free gift From the Apostle his practise reasoning and concluding thus from the contraries the affirming of one of which doth necessarily deny and take away the other this fundamentall point offereth it selfe to our view and consideration That in the matter and mysterie of mans predestination iustification and saluation all disposition of mans will all fore-seene faith and workes all naturall and peculiar prerogatiues are wholy debarred and shut out from beeing aâ—y impulsiue moouing and working cause of it and that they proceed onely and wholy from the euerlasting decree and good pleasure of God The Scriptures are most plaine and pregnant for the demonstration of this principle Romanes 9.11 Ephesians 1.5 Iohn 15.16 Acts 13.48 Deut. 10.15 Further reasons to backe and fortifie this assertion are these first all disposion of mans will followeth predestination as doth likewise faith and workes and therefore cannot possibly be any cause of it Secondly it is naturally bent vnto euill continually and therefore cannot deserue ought at Gods hand and as for faith and workes they are fruites and effects of election therefore no cause of it they are also vnperfect and therefore voide of merite Thirdly they are the gifts and workes of Gods spirit in vs therefore not of our selues or from our owne worthines and touching natural and speciall prerogatiues they in the Iewes proceeded from Gods couenant and not from naturall generation for Iewes and Gentiles are alike conceiued and borne in sinne Fourthly the holy Patriarkes neuer rested much lesse gloried in them More-ouer if Gods predestination were caused by foreseene faith and workes then might an euident reason be giuen of it which Paul vtterly denieth and if workes could merit ought by their owne worthinesse then grace should be destroyed Gods glory empaired and all the workes of our redemption obscured Lastly God hath chosen vs from euerlasting in himselfe in Christ to the praise of his glorious grace and hath made vs vessels of mercy of
no good but God who by his omnipotent wisdome draweth light out of darkenesse knoweth how to direct the vnbeleefe of some to be a meanes and way for mercy to be shewed vpon others And thus when one Nation Citty or Towne refuseth the Gospell of Christ and will not suffer them-selues to bee ranged vnder it God taketh it from them and bestoweth by occasion vpon others that will bring forth more and better fruite in their season God hath shut vp all vnder vnbeleefe Qu. Is mans incredulitie and vnbeliefe to be assigned to God or is he the cause author or worke of it A. No God is not the efficient cause of it but the accuser and condemner of it he doth not infuse Infidelity but finding men in it doth leaue and forsake them so that he is rather deficiens quà m efficiens causa Secondly God doth by the ministery of the lawe and by his iudgements so conuince and attaint men of sinne that they shall or may see and acknowledge that there is no meane merite or cause to iustifie and saue them but his mercy in Christ onely Thirdly God would haue all men subiect to his iudgment and that they laying aside and disclaiming all conceit of their owne merits and worthinesse should expect saluation from him alone All that is Iewes and Gentiles vnder vnbeleefe Qu. Are all men by nature both Iewes and Gentiles equall in sinne and alike guiltie in Gods sight Ans. Yes there is no difference for all haue sinned and are depriued of the glory of God Rom. 3.23 There is none that naturally doth good no not one and wee are all borne and conceiued in iniquitie Secondly there is no merite or desert either in Iew or Gentile why one should be preferred before an other for they all are alike guilty of damnation Eph. 2.3 Qu. If one man by nature be not better then another how then do they differ A. In men meere naturall and vnconuerted God for the vpholding and preseruing of Common-wealths and humaine societies bestoweth generall and restraining grace more vpon one then another Secondly they doe or may differ in outward dignitie and priuiledges as the Iewes much excelled the Gentiles but otherwise the speciall grace and mercy of our God maketh the maine difference betweene the Elect and the Reprobate For the one hath in time renuing and sauing grace communicated vnto him but the other is vtterly denied it That hee might haue mercy one all Quest. Is there then no particular election or is it only vniuersall Ans. Election is not of all but of some for hee that maketh choise of any thing singleth out some and leaueth the rest Secondly many be called but few are chosen Thirdly there bee vessels of wrath whom God hath prepared to destruction as well as there be vessels of mercy whom he hath prepared for glory Lastly either all should bee saued which the Scripture in many places refelleth or else Gods predestination which is a sure and certaine foundation should be shaken and alterable Might haue mercy on all Quest. Will God saue all none excepted or can it bee soundly gathered hence that hee will saue the greatest part of men in the world Ans. No for the greatest number is reiected Christs flocke is but a little flocke a remnant an handfull a tenth a gleaning in comparison of them that perish and broad is the way that leadeth to destruction and many goe that way but narrow is the way that leadeth to life and few finde it But the meaning of the Apostle here is that God will haue mercy in some of all rankes states orders and conditions and that hee will haue it notified that all that are saued are saued by his mercy onely Quest. If God will not shew speciall mercy on all men but doth reserue it onely for the elect why doth hee by preaching offer it to all men in many Countries and Kingdomes and other particular Citties and places and hereby allure and inuite them to faith and repentance Ans. The more to conuince them and to leaue them without all excuse in the daye of the Lord because they doe not nor will not admitte or receiue it being offered Iohn 9 39. and 41. Rom. 2. verse 6. Iohn 15. verse 24. Secondly all cannot receiue it because they are not vessels of mercy As yee haue obteyned mercy So now they may obtaine mercy From this sampling and paralleling of both places and members together this doctrine naturally ariseth In the order of saluation the Iewes and Gentiles are like and equall and by nature children of wrath and enemies to God but they by grace and mercy onely and not any merit of their owne are called conuerted and saued Ephe. 2. v. 3. 1 Pet. 2. v. 25. For first God in sauing and conuerting all is one and the same without change and alteration and the ministery of his law for conuincement and direction and the Gospell for faith and conuersion is alwayes one and the same Finally the spirit that is promised to both is one and the same the doctrine of the old and new Testament one and the same and so the Church one and the same Secondly Gods workes are semblable and one serue for the illustration and demonstration of the other Vse Let vs not despaire of the Iewes conuersion or of the calling and saluation of any but hope well of it pray for it and labour to further it seeing that without Gods mercy and grace none is better then others and that Gods mercy which hath beene vouchsafed vnto vs may extend it selfe in good time vnto others yea vnto those that wee haue least hope of Titus 3. v. 3.4 and that are last called and furthest off Luke 13. v. 30. V. 31. So now they by your mercy may obtaine mercy Heere wee see a notable effect and end of good zeale in godly men namely that by the example and president thereof others bee stirred vppe to emulation and to follow them For here we see that the calling of the Gentiles and their zeale and holy example are so far from preiudicing or hindering the Iewes saluation that God shall take an occasion hence to prouoke them to follow the Gentiles and to imbrace the Gospell so that they shal not perish but at length be coÌ„uerted saued How much zeale and good examples of godlinesse kindnesse liberalitie courage and constancie may prouoke and profit others as by many other examples so by these following it is most manifest and demonstrable in Iosua and the Elders of his time who by their authoritie and example reteyned the people all their daies in Gods sincere seruice Iosua 24.31 In the woman of Samaria who by her example and re-report induced and prouoked many of the Samaritans to heare and beleeue in Christ. In Crispâ—â— the chiefe Ruler of the Synagogue who by his faith and by the sweet perfume of his familie moued many of the Corinthians to heare beleeue