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
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
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
Isai 2.3 Many people shall goe and say come let us goe up to the mountaine of the Lord and to the house of the God of Iacob for the Law shall goe forth of Sion and the Word forth of Ierusalem according to that of Christ Ioh. 4.38 Other men laboured and you are entred into their labour The Fathers and the Prophets sowed the seed of the Church of the new Testament which covenant is derived from them to us and wee are changed into their common-wealth not they into ours ingrafted into their stocke not they into ours Secondly Reason 2 wee have from them the oracles of God for they were committed to them Rom. 3.2 which the Apostle calls their preferment above others vers 1. and hence it is that we approve as canonicall all the bookes of Scripture that they had and no moe Hence let us see what an honour it is to have Gods oracles Secondly let us learne to use this treasure better than the Iewes did for feare it be taken from us as it was from them Thirdly our Saviour Christ Reason 3 God blessed for evermore had his beginning from them So the Apostle Rom. 9.3 Of whom are the Fathers and of whom concerning the flesh Christ came who is God over all blessed for evermore and therefore salvation is of the Iewes saith Christ Ioh. 4.22 Fourthly Reason 4 they were the chosen and peculiar people of God and a royall priesthood 1 Pet. 2.9 They were beloved when we Gentiles were without God in the world Ephes 2.12 Lastly all the particular promises Reason 5 as the land of Canaan the Temple the preservation of that stocke out of which the Messias was to come was proper only unto them and from hence let us be farre from rendring evill unto them but pray for their recovery and doe our utmost diligence to win them unto Christ and of all things there is nothing more availeable to the winning of an unbeleeving Iew than the unspotted and unblameable life of a beleeving Gentile yea it may seeme more effectuall than the word it selfe as vers 11. And so I come to a fourth argument in the three next verses VERS 19. Thou wilt say then the branches are broken off that I might bee grafted in THis third reason stands on two parts The one an argument urged to shew that the Gentiles may boast over the Iewes the other the Apostles answer The argument is vers 19. the Iewes are cast off for our cause compelled to yeeld unto us the more unworthy to the more worthy therefore seeing we Gentiles are the more worthy wee may lawfully boast The answer to this is three-fold 1. They are not broken for thee but for their infidelitie vers 20. 2. Thou art not grafted in for thy worth but standest by faith that is art engrafted out of grace and mercie vers 20. 3. Because God who in justice cut off the naturall branches for unbeleefe for the same cause may cut off thee vers 21. And upon these hee builds his exhortation Noli altumsapere Bee not high minded but feare I begin with the first Thou wilt say then Note that Paul had pressed many strong arguments to disswade the Gentiles from pride and insultation over the Iewes and yet here they have some thing to say for it There is no sinne Doct. bee it never so predigious and foule but his master hath some plea for it and some reason to uphold it Some have Scripture as covetousnesse hath 1 Tim. 5.8 Vsurie hath Deut. 23.20 Vnto a stranger thou mayst lend thy money upon usurie though not to thy brother Some have example as drunkennesse in Noah adulterie in David apostasie in Peter some have authoritie as being practised and allowed by starres and planets that reside in the superiour orbes Some plead that their sinnes be but small Is it not a little one said Lot to the Angell when hee was commanded to fly into the mountaine he would goe to Zoar Is it not a little one and my soule shall live Some that the sinne they harbour is but some one as Naaman the Syrian God be mercifull to me in this one 2 King 5. Hee will neither sweare nor steale but kneele in the Idols temple Forsitan huic uni possum succumbere culpae Sampson was not unjust but must have a Dalilah Porsitan huic uni c. Salomon wise but must have strange wives Forsitan huic uni c. Some when they have sinned lay it upon others as Adam some defend it to be no sinne at all as here the Gentiles doe Some excuse themselves Alii excusant 1. Non seci 2. 〈◊〉 3. Si male at noâ—mâ—ltum male fecâ— aut si multum male fecâ— non nulâ intentione Bern. Apolog ad Guilielm Abbatem 1. I did it not 2. I did well 3. If I did ill yet not verie ill or if I did verie ill yet not with an evill intention as Bernard speaketh Note first the boldnesse of sinne It dares appeare before the Revenger of sinne the Punisher of sinne and plead not guiltie to whatsoever is produced against it much like to Iudas who when Christ said that one should betray him boldly demandeth Is it I Is it I And when they told Peter that hee was one that was a followes of Christ he sware he knew no such man but that which wee may chiefly learne is this That sinne if it be borne with but a while will not know it selfe to bee sinne at all but plead it selfe to be goodnesse and honestie Bern. de vita solitaria Custome saith Bernard will become a second nature and so must be called good Consuetudo pro lege est Terâ—â—ll de Coronâ—milit cap. â— Custome is for a Law saith Tertullian and so will bee counted good If a man bee but used to it a while hee will never take notice of it nor know when hee doth evill Custome of sinning will take away all sense of sinne Mans heart is like to a way at first everie coach makes a mark or print afterward when it is worne to the gravell it becomes like a pavement and therefore Salvianus holds it a wonder that a man should long continue in sinne Et non cum ipsis iniquitatibus mâ—riatur in ipsit sepeliatur Cuiùs finienda vita quam vitia Aug. ad Cornel Epist 125. and not die with his iniquities and be buried in them Augustine saith that after sinne becomes customarie Life may sooner be ended than vices Ieremie impyeth that there is an impossibilitie that it should everbe left Can the blacke moore change his skin c. Ierem. 23.13 Iob that sinne will be buried with those that have used to keepe it His bones are full of the sinnes of his youth c. Iob 20.11 Learne then to stop the current of sinne in the beginning Vse lest when it should hold up the hand at the bar it become Sergeant to plead it at the barre and so I come to the
our selves from thy presence masses of corruption mountaines of sin dead and dry trees fit fuell for thy fierce wrath to worke upon If wee should climbe up into heaven to hide us from thee thou art there or goe downe into the bottome and depth of hell thou art there also or take the wings of the morne and fly to the utmost part of the seas even there also will thy all-seeing eye behold us and thy right hand will quickly visit and finde us out wee will therefore here dissolve and melt our selves into a floud and fountaine of many teares bewailing and bemoaning our wofull and miserable estate for albeit by reason of that foule Chaos and staine of naturall corruption and originall sin wee have deserved long since to have had the sweet issue of all thy good blessings to be stopped and dried up thy milde and gentle corrections to bee turned into the sudden execution of bloudy to â—utes and fearefull judgements upon us even in this life and at ouâ— departing out of this world to be plunged everlastingly into a piâ—â— destruction there to be fried and scorched with Sataâ— and his Angels for evermore And yet for all this O Lord we have never ceased to adde oyle unto this flame and to blow up the coales of thy fearefull displeasure through the hot and eager pursuit of many loud crying actuall sinnes and transgressions so that from the crowne of the head to the sole of the foot there is not one place sound or whole within us but we are full of sores and swellings and botches full of sinne full or corruption our understandings which should have knowen thee to bee our true God and him whom thou hast sent Jesus Christ our Redeemer these are blinded and mis-led with ignorance and doubting our affections which should have beene good guides to have directed our feet into the way of peace they are become swift messengers of Satan to buffet us our bodies which should have been sweet Temples for thy blessed Spirit to dwell and lodge in they are sinks of sin and cages of filthy birds Our eyes O God are like open windowes and doores to receive sin our hearts like common Innes to lodge sin our heads like skilfull Politicians to contrive sinne our tongues smooth and sweet Orators to plead for the maintaining of sin and all our hands like stout Souldiers and couragious Champions to fight in the defence of sin Thus have we waged and managed war against thee our God ever since wee were borne so that now thou maist justly spâ—e us out of thy mouth cut us off in the midst of our sins come amongst us this verie present and binde us hand and foot and at the end of these few and miserable dayes send us all into hell together that so Satan might pay us our wages only whom thus long we have obeyed and served thus emptying our selves from all trust and confidence in the arme of flesh wee fly unto thee O God the anchor of our hope and the tower built for our defence with many deepe sighes and groanes from our perplexed consciences and diseased soules most humbly intreating thee to be gracious and mercifull to all our sins for they are wondrous great make it thy glorie to passe by and to winke at them poure into our soules the oyle of thy mercie supple our hard and dry hearts with the sweet influence of thy best graces and cure all our swelling wounds with the true balme of Gilead Purge good Lord and cleanse all the polluted and infected corners of our hearts that though 〈◊〉 this day our sins be as old as Adam as numberlesse as the stars oâ— heaven as high as the tallest Cedars in the Forrest Lord plucke them up by the roots burie them in everlasting forgetfulnesse that they may never stop the issue of thy blessings nor draw downe upon us the vials of thy wrath nor be a wound and griefe to our troubled consciences in this life or worke despaire in us at the end of our dayes nor stand up in judgement to be the utter ruine and condemnation of our soules and bodies at the last day Good Lord prepare us all for a better life sit us all for the Kingdome of thy Sonne Christ Jesus guide us all with thy blessed Spirit tutor us out of thy holy Word humble us by thy mercifull corrections and by thy fatherly blessings wed our affections and knit our hearts more neere unto thee in newnesse of life than ever heretofore they have beene that living as becommeth thy obedient children and servants an holy and a religious remnant of our dayes we may by thy grace and mercie be partakers of a joyfull and a comfortable death and after death of a glorious resurrection to everlasting life and peace among thy Saints Neither doe wee pray to thee for our selves onely but for all people and Nations of the earth but more particularly for the place in which wee live and therein according to our bounden dutie for thy servant and our Sovereigne Charles by thy speciall Providence King of Great Britaine France and Ireland Defender of the most true ancient Catholike and Apostolike faith and in all causes and over all persons within these his Majesties Realmes and Dominions next under thee and thy Sonne Christ Jesus supreme Governour adde unto his dayes as thou diddest unto the dayes of Hezekiah that he may enjoy a long and a prosperous reigne over us and in the meane time remember him in goodnesse for the good he hath done already to thy Church Bestow the sweetest of thy blessings upon our gracious Queene Marie our hopefull Prince Charles and the Lady Marie and the rest of those royall Branches beyond the seas season them in their young and tender yeares with thy feare that they may bee great in thy favour and if it may stand with thine eternall Decree let us never want an holy and a religious man of that house and line to governe the Scepters of these Kingdomes and to maintaine the preaching of thy glorious Gospell within these his Majesties Realmes and Dominions so long as the Sun and Moone endure Blesse 〈◊〉 King with an honourable valiant and a religious Councell and â—obilitie blesse him with a learned painfull and a zealous Clergie by what names or titles soever they be called whether they be Arch-Bishops or Bishops and all other painfull Labourers in this thy Vineyard blesse him with a wise prudent and a religious Gentrie blesse him with a peaceable a loyall and a religious Commonaltie and good God wee beseech thee to showre downe thy blessing upon the right hand and upon the left to them whom it hath pleased thee to send to this Congregation that by the blessing of thy good Spirit whensoever they shall stand on thy Mountaine to deliver a Message from thee give them good Father what wilt thou giue them give them wise and understanding hearts that they may open to thy people the wondrous things
7.23 In the former viz. election note 1. what it is 2. Of election and first what it is the execution 3. the knowledge of particular election 1. Election is defined thus It is a decree in which God according to the good pleasure of his will hath certainly chosen some men to life for the glorie of his grace as Ephes 1.4 5. in this one I note these points 1. The impulsive cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good pleasure of his will hee will have mercie on whom hee will have mercie Rom. 9.18 2. If his decree then it is immutable he is not as man that he should repont 1 Sam. 15.29 3. There is an actuall election made in time I have chosen you out of the world Ioh. 15.19 4. The end his glorie for of the execution and the knowledge of particular election I will speake hereaster I come to speake a word of the other part of predestination viz. Reprobation which is A decree whereby God out of his pleasure purposed to refuse some men by meanâ—s of Adams fall and their owne corruption for manifeslation of his justice In this note only the matter or object of this decree viz. The rejection of some men in respect of mercie or the manifestation of justice upon some which howsoever men call it crueltie yet the Word tels it us Iude 4. They were of old ordained to this condemnation And Rom. 9.22 God makes vessels of wrath for destruction But this is a Doctrine that seemes to be hard and cruell for first men say it must needs bee crueltie to create a great part of the world to damne them in hell But they should know that by this decree God doth not create any to damne them but to the manifestation of his glorie in their due and deserved damnation for their sinne which is but justice and not crueltie 2. They say that by this God should hate his owne creature and that before it is whereto first I answer That God did not actually hate but purposed to hate justly and deservedly and if hee did I may say with Paul Rom. 9.20 O man what art thou that disputest against God shall the thing formed say to him that formed it why hast thou in de mee thus Num. negandum quoâ— as crtum qâ—â—a intenni 〈◊〉 sotest â—â—d 〈◊〉 Aug. De buno persever lib. 2. cap. 14. And with Augustine May wee deay that which is plaine and evident because that which is hidden and secret cannot bee found out It is plaine out of Scripture that so it is and therefore it must needs bee sinne to object against it But that which makes the principal question is that which in the fourth placed proposed and which now I come unto to wir The causes of predestination Of the causes of election and because the parts of predestination are two I will take them severally and first begin with election Howsoever Gods will be the reason whereinto all causes must be resolved and end in that yet some imes there may bee given a reason of Gods will yet that reason must not be called an efficient cause of Gods will The reason why God placed Adam in Paradise was that hee might dresse it and keepe it the reason why God drove not the Canaanite out of the land was because the wickednesse of the Amorites was not yet full Gen. 15.16 The reason why God brought Israel thorow the desart rather than per compendia by more compendious and neerer wayes was that they might not easily bee met by their enemies Yet then onely must a reason of his will be given when he himselfe hath given it in his Word Of the finall causes of election For the finall causes of predestination they are plainly set downe by Paul especially citing that of Pharaoh Rom. 9.17 For this same cause have I stirred thee up that I might shew my power in thee and that my name might be glorified thorowout all the earth or for this verie cause have I appointed thee as it is Exod. 9.16 And of the elect hee saith it was that God might shew the riches of his glorie upon the vessells of mercie Rom. 9.23 and as there is a finall so there may be a materiall cause Men who are predestinated and the benefits which God bestowes on the elect vocation justification sanctification glorie But the question is touching the cause impulsive whether it were his meere will or his fore-seene faith and workes That faith and workes be Of the impulsive cause of election was the Tenent of the old Pelagians renewed in latter times by some counterfeit Lutherans at the first maintaining faith simply to be the cause of election yet afterward onely the instrumentall and not the meritorious cause of election See the Rhemists In Annotat. in Rom. 9. Observe then 1. what wee hold 2. our arguments 3. the opposition of the adversarie In the decree of election there is a double act The first concernes the end The second the means I ground this proposition upon Rom. 9.11 That the purpose according to election might remaine where I see first in Gods decree an election before the purpose of damning or saving And Rom. 8.29 30. Those whom hee foreknew he did predestinate to be made like to the image of his Sonne and whom hee predestinated them c. where there is a manifest difference betweene the decree viz. predestination and the execution of his decree which consists in these three 1. Vocation 2. Iustification 3. Glorification The first act I call a part of Gods divine purpose whereby hee bringeth some men into love and favour passing by the rest and makes them vessels of honour and these are the acts of the sole will of God without all respect to either good or evill in the creature Neither doth God wrong any though he chuse not all because hee is tied to none as a man having no childe of his owne and seeing a multitude of beggers adopteth one of them and leaveth out the rest though hee shew mercie on him whom hee adopts yet doth no wrong to the rest so is it with God The second act is a purpose of saving or conferring glorie and this hath no other impulsive cause than the former viz. the good pleasure of God as Ephes 1.5 Hee hath predestinare us to bee adopted through Iesus Christ according to the good pleasure of his will where note that this purpose of saving is with regard to Christ the Mediator who was first ordained to be a Mediator between God and man as 1 Pet. 1.20 Hee was ordained before the foundation of the world Secondly promised by the mouth of the Prophets as Isa 9.6 Thirdly revealed Fourthly applyed when Christ is given unto us of God the Father by the right use of the Word and Sacraments and received of us by true faith the last is the accomplishment of the application which is glorie when God shall bee all in all by Christ
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.
both now in this verse he illustrates all this by the end of his Ministerie and sheweth that he doth doe and meditate the same that in his preaching hee proposeth the same end that God did in rejecting the Iewes to wit the salvation of the Gentiles and by them the conversion of the Iewes Diâ—idiâ—se Apostolus inter Gentes Iudaeos tam horli quà m illorum salutem â—â—d 〈◊〉 â—osâ—endit The Apostle divides himselfe between the Gentiles and the Iewes and shewes that hee meditates on so well the salvation of these as of those saith Paraeus The one end at vers 13. the other at vers 14. I begin with the first which notes the end why hee preached the salvation of the Gentiles The parts of his speech are two 1. How God graced him with an Apostleship and Ministerie 2. How he labours to grace and magnifie it But before I come to these observe somewhat out of the direction of his speech I speake to you Gentiles In the beginning of this Epistle the Apostle handling the common cause of faith directed his speech to all the people of God To all you that be at Rome beloved of God and called to bee Saints Rom. 1.7 But here handling particularly the cause and case of the Iewes he directs his speech particularly to the Gentiles So to gives the reason lest the Gentiles should suspect that Paul who was appointed to be teacher of the Gentiles should forsake them and goe preach to the Iewes whence I observe a double affection the one in Paul toward the Gentiles the other in the Gentiles toward Paul Pauls affection to them in that hee would have them thinke that though hee spake of the Iewes yet it was with respect to their good and benefit all that hee did was for their sakes and gives us this plaine note That though the Preacher speakes of other people Doct. and of Gods dealing with others yet still it is for your learning that you may have profit by it Vobis dico I speake it unto you When wee speake to you of the faith of Abraham it is for your learning 1. That you may rest upon Gods promises 2. Sacrifice those things that bee dearest unto you when of the sacrifice of Abel it is to teach you to offer the first and the best Genes 4.4 as also to get God to accept our persons that so he may accept our sacrifice 3. That you may learne the lesson of Salomon Prov. 3.9 Honour the Lord with thy riches and with the first fruits of all thine encrease When of Ierusalem that you may not trust to any outward prerogatives but if you sin downe you must as well as others when wee speake to you of Sodome it is to teach you to take heed of pride fulnesse of bread and idlenesse these were her sinnes when shee was destroyed Ezek. 16.49 When of Peter that you may learne the weaknesse of the best mans saith and that without Gods assistance wee shall yeeld to everie weake and small temptation When of the theese upon the crosse that you may learne that Heavens gate is never shut when penitent sinners knocke but that while life lasteth there lasteth hope of mercie also whatsoever wee speake it is for you of whomsoever we speake it is to you Vse it is for your well-fare and benefit Learne from hence the wonderfull care that men ought to have in applying all the stories of other people and nations unto themselves the blessing upon Abraham belongs to thee if thâ— beleeve the fall of the Iewes will light upon thee if thou beleeve not Thinke not when we speake of Sodome Ierusalem Babylon c. that we speake of things that concerne thee not for thou art lerusalem if thou kill the Prophets and stone them that are sent unto thee thou art Sodome if thou live in uncleannesse thou art Babylon if thou live in pride and whatsoever wee speake either of Iew or Ierusalem of the preserving of some or overthrow of others all is for you and to you The next is the peoples affection toward Paul They feared that hee should leave them Doct. and turne to the Iewes Good people will stand in feare of leaving and losing their godly Teachers which are set over them and labour for the happinesse and salvation of their soules For that is the reason of Pauls speech Vobâ— dico I speake it unto you Will not a childe be loth to leave his father a tender infant his mother whose breasts he hath suckt How will it grieve their soules to part with them But the Preacher he is the father that begers men unto God In Christ Iesus I have begotten you through the Gospell 1 Cor. 4.15 And in this sense the ancient Doctors of the Church are called Fathers and they are your Mothers also that endure hard travaile to bring forth one of you Gal. 4.19 My little children of whom I travaile in birth againe till Christ bee formed in you How then can they endure to part with them Many can and therefore it seemes they are not begotten But they are converted in whose hearts God hath wrought grace by their Ministerie There is nothing that can grieve them more than such a losse What losse is it for a man to lose his eyes They are the Seers 1 Sam. 9.9 What Iosse for a man in the night time to lose his guide They are the guiâ—es that give light their words are as a light that shineth in a darke place 2 Pet. 1.19 Learne from hence whether a Preacher hath wrought goodnesse in your heart or no If hee have you will bee loth to forgoe him See the Galatians toward Paul Gal. 4.15 If you have gained peace by them you will have them in singular honour 1 Tim. 5.17 and 1 Thess 5.12 Everie man loves them by whom be gaines c. And so I come from the direction of his speech to the parts of it And 1. how God graced him with the Ministerie Apostleship The word is taken sometimes in an equivocall improper sense and that is sometime in the better sense as Andronicus Iunia are said to be notable among the Apostles Rom. 16.7 viz. in a large signification as Titus others are Embassadors or Apostles 2 Cor. 11.13 Sometimes the word is used univocally and properly and that either in a kinde of excellencie as Christ is called our High Priest and Apostle Heb. 3.1 Or else it is applyed to the chiese Ministers of the new Testament which were properly called Apostles S. Hierome makes foure kinds of Apostles 1. Some were ordained onely by God as Isay Ieremie and the Prophets 2. Some ordained of God but by men as Moses consecrated Aaron to be High Priest and Ioshua to succeed him 3. Some are sent by men and not of God which are thrust into the Ministerie by letters corruptions bribes 4. Some shoulder in themselves being appointed neither by God nor men Sometimes the word signifies any
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
because we would be or were holy but that we might be holy saith Augustine Secondly Christ or our faith in Christ fore-seene cannot be the cause of our predestination seeing Christ himselfe in respect of his office of redemption and mediation was predestinate and preordained of God And the same thing cannot bee both the cause and the object of predestination Christ Ieus as hee is the head with his body which is the whole company of the elect are the object of predestination therefore not the cause adde unto this Luk. 12.32 It is your Fathers pleasure to give you the Kingdome And if they first beleeved they chose him he chose not them and the Lord pronounced it himselfe of the children before they were borne I have loved Iacob and hated Esau Rom. 7. Thirdly to affirme that God conditionally hath appointed all men if they wil beleeve and that it is his will that all should beleeve if all beleeve not it is not for defect of grace but through their owne fault for God gives man free will power of himselfe to beleeve or not to beleeve which is first against the rule 1 Cor. 2.14 The naturall man receiveth not the things of the Spirit of God against the rule It is not in him that willeth c. Rom. 9.16 against the rule It is God that worketh both the will and the deed Phil. 2.13 against the rule Without me yee can doe nothing Ioh. 15.5 Fourthly as it is in mans power to beleeve if hee will so is it to resist Gods will and grace against the Apostle Rom. 9.19 who hath resisted his will against the rule of the Prophet Whatsoever the Lord pleased that hee did in heaven and in earth against the rule Ioh. 6.37 All that my Father giveth me commeth unto me Sed ex nolentibus fuit volentes not that God saves any man against his will But of being unwilling makes them willing saith Augustine Excellent is his speech to this purpose a Non potest essectus miseritordae esse in hominis pot state ut homo nolit quta si vellâ—tr luctantium â—seteri possit ules vocare quoinodo illâ— aptom effet c. Aug. ad St â—plicianun lib. 1. quaest 2. The effect of mercie cannot be in mans power that man may not will it because if God would have mercie on those that resist he is able to call them so as should be agreeable to them they therefore are elect who are so called that they may not deny him that calleth the rest are not elect because they follow not although they be called b Volenti salvun facere nullam hominis arbitrili resistit Aug. de gratia corrept cap. 14. No mans will resisteth God willing to save him And c Non est dutitandum voluntati Dei voluntates kominum resistere non posse Ibid. It is not to be doubted that the wills of men cannot resist Gods will Well agreeing with that of Ambrose d Nihil potest obsistere divinae gratiae quò minus quod volnerit impleatur Ambros de vocat Gent. lib. 1. cap. 10. Nothing can hinder the grace of God by how much lesse it might bee fulfilled which he willed There are many absurdities yet behinde As first that men are no otherwise elected but if they beleeve and so long elected as they continue in faith and therefore may lose their election and their faith and of vessels of honour become vessels of wrath This I have confuted at large already onely remember those distinctions of election vocation and faith and unto them joyne those reasons Begin with that in Hos 2.19 And so I come to the last part which is the Apostles conclusion of the whole Chapter VERS 33. Vers 33 O the deepnesse of the riches both of the wisdome and knowledge of God! how unsearchable are his wayes and his judgements past finding out THe occasion of these words Exposition Orig in Rom. 11. saith Origen was this Because he turneth the malice of the one to the salvation of the other Chrysostome saith Because hee hath cured contraries with contraries Quia contraria contrarus curaveris Chrysost brought so much good to the Gentile from the infideritie of the Iew. Some apply it to the whole mysterie of the Gospell whereof much is yet secret and which the Angels desire to behold 1 Pet. 1.12 O profunditas O profunditas in arconum Evangelii in bringing good out of evill But as the former restrained it too much so this is somewhat too generall Augustine restraines it to this particular mysterie of calling the Iewes and rejecting the Gentiles as if it were thus O the deepnesse of his wisdome in this who can search the causes of his judgements upon the one or finde out the wayes of his mercie to the other Calvin and Peter Martyr apply these words to the mysterie of Gods predestination O the depth in casting away some in saving others in paying to some due punishment to others undeserved grace as Augustine De praedest Sanct. lib. 1. c. 4. The whole occasion or the matter of his admiration I take to bee referred unto those deepe and mysticall conclusions which went before concerning both the calling of the Iew and the rejection of the Gentile concerning the saving of some and refusing of others concerning election and reprobation At these hee is amazed and cries O the deepnesse As if hee should thus have said I have expounded what I could I am now at a stand I am swallowed up of the deepnesse of Gods wisdome I must give over searching them I must give over preaching them they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsearchable not to be searched but to be adored The words are an explanation in which the Apostle goes about to silence two sorts of men The former is hee that curiously searches into Gods hidden and secret counsels The other that stormes and murmures at Gods proceedings and judgements The curious searcher and disputer in these words O the deepnesse of the riches His counsels are so deepe as he that wades into them may drowne himselfe but shall finde no bottome He is so rich in wisdome and knowledge that created and finite understandings of men and Angels doe dazle at the beholding of them The repiner and murmurer in the two next verses wherein he shewes 1. That God in his greatest workes needed none 2. That he is a debter unto none And therefore none can complaine of injustice though he be lost I begin with the former I must take onely some plaine observations for it were an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confusion or against method to goe about too precisely to open that whereat Paul was amazed The first I comprehend in this Conclusion It is proper to the godly Doct. and their office and duty to thinke speake and consider to admire the works and counsells of God to burst forth into
the causes of it p. 57 Election a double act in it p. 58 Election described p. 122 Election nine fruits of it p. 124 Election six markes of it p. 422 Emulation double p. 219 Emulation how God provokes to it p. 221 End of God good in evill things p. 156 Enemies of the Church how to withstand them p. 90 Man before grace is an enemie to God p. 415 Three things proving naturaâ— men enemies to God p. 418 Not to bee familiar with Gods enemies p. 419 Gods esteeme of sinners after conversion p. 285 Our esteeme of men after conversion p. 286 Why God punisheth sin eternally p. 183 Some thought the world eternall p. 468 Wicked men requite Gods Prophets evill p. 102 God doth not evill that good may come of it p. 199 God workes good out of evill p. 208 Example of Gods judgements should warne us p. 335 What to learne from others examples p. 337 Execution of the decree of election p. 59 Experience should encourage us p. 358 Expostulation with God double p. 84 Eye three things that hinder it p. 164 F. FAith the certaintie of it p. 23 Faith the properties of it p. 24 Faith forseene no cause of eliction p. 60 Faith a fruit of election ib. Faith exhortation to labour for it p. 311 Faith distinguisheth men p. 315 Faith five benefits from it p. 316 Faith no privilege without it will doe good p. 434 The elect cannot finally fall away p. 14 76 319 320 360 Comfort to the Saints that they cannot fall p. 16 77 Fals of Gods children p. 17 How to be armed against the doctrine of falling away p. 77 Reprobates fall finally p. 206 Saints to bee humbled by their fals p. 207 Scriptures cleered that seem to allow Saints falling away p. 329 See Prophet Familiaritie betweene God and his children p. 85 Familiaritie with God how attained p. 86 Feare to offend God p. 317 Feare filiall and servile distinguished p. 318 Three things hinder from finding God p. 139 What should provoke us to follow others p. 223 To labour to bee such that others may follow us p. 226 Readinesse to forgive a signe of love to God p. 34 God onely can forgive sins p. 405 Foure reasons why God only can forgive p. 406 Fore-knowledge taken foure wayes in Scripture p. 48 Fore-knowledge different from election p. 49 Christians have God for their friend p. 416 Outward privileges without fruit nothing p. 11 Men after they are called are fruitfull p 282 Three qualifications of our fruit p. 284 G. GEntiles the fulnesse of them when p. 379 Faith the gift of God p. 60 Heaven the gift of God p. 62 Gifts of Ministers should be great p. 257 Gifts not to be proud of any p. 290 Gifts apt to pusse up p. 304 All the good we have is of gift p. 424 Glorie of God the end of election p. 56 Glorie to God from all things p. 474 Glorie how men should aime at it p. 475 Manichees hold two Gods p. 92 Comfort to Saints they have a God p. 106 God how hee hardens men p. 146 Sinne onely against God p. 406 How all things are of God p. 467 To give God the glorie of his goodnesse p. 202 God workes out of sinne a three-fold good p. 209 God gives not way to ill but he workes good out of it p. 420 Gospell to apply it to our selves p. 267 Gospell wee should live answerable to it p. 269 Gospell not spread over the world the second time p. 377 Gospell taken away fearefull p. 378 See Death Convert Grace how taken p. 124 Grace why God withdrawes it p. 149 Grace how God withholds it p. 159 Grace onely pleaseth God p. 282 Greatnesse inferior to grace in two respects p. 43 Great favours should assure us of lesse p. 359 See Acceptance All men naturally guiltie p. 438 H. HAppinesse of beleevers wherein p. 410 Happinesse wrong placed by Philosophers p. 411 See Assurance Hardnesse what meant by it p. 140 Hardnesse a complaint of it p. 142 Hardnesse three efficient causes of it p. 146 Hardnesse three things in it p. 151 Hardnesse of heart the parts of it p. 153 See God Two things notable in an Hart. p. 30 Who are hated of God p. 417 Difference betweene good and bad in hearing p. 165 To take heed to our hearing p. 169 Of care in hearing the word p. 256 See Profit God can preserve his people without help p. 471 Holinesse above greatnesse p. 43 Holinesse a fruit of predestination p. 73 See Blessed Signes of a vessell of honour p. 61 Ministers should honour their calling p. 251 Danger of those that seeke their owne honour in preaching p. 254 Hope what it is on p. 435. Former sinnes should humble us p. 279 Hungring after righteousnesse a signe of election p. 29 Hungring after righteousnesse five things in it ib. Hunger a definition of it ibid. I. A Mercie in evill times to be kept from idolatrie p. 108 They that fall to idolatrie God acknowledgeth not p. 110 See Bowing Jehovah what it signifieth p. 91 Three conclusions from the word Jehovah p. 92 Jewes conversion hopefull p. 264 407 Five privileges of the Jewes p. 294 Jews conversion proved p. 376 Jewes conversion not yet past p. 380 Jewes comming in what hinders it p. 381 Jewes the number that shall be called p. 383 Imputation See Righteousnesse Election immutable p. 56 God immutable therefore the elect shall not fall away p. 422 God hates and punisheth infidelitie p. 193 Infidelitie separates between God and man p. 309 The foulnesse of infidelitie in six things ibid. Infidelitie makes God angrie p. 348 Infidelitie the miserie of it p. 432 Minister Gods instrument p. 256 Intercession of Christ reconciles us p. 398 Judgements onely must not be preached p. 7 Judgements how to be freed from them p. 340 None can have glorie that are not justified p 73 What it is that justifieth us p. 134 K. GOd repayes wrongs in t e same kinde p. 182 Kingdomes their raines attributed to false causes p. 46 A great judgement to neglect the meanes of the knowledge of God p. 163 L. THree things in Christ that cannot bee found in the Law p. 181 Transgression of humane Lawes when it is sinne p. 406 Two things argue life in the soule p. 262 Vpon what ground we should live to God p. 396 Love to God a signe of election p. 34 Signes of love to God ibid. Motives to love Christians p. 88 Love of God should keepe us from sinne p. 345 Men are willing to learne of those they love p. 362 How Ministers should gaine love of people ibid. Mutuall love betweene Ministers and people in three things p. 364 M. MAlice See Vaine Manichees See God Care in using the meanes a signe of salvation p. 53 Wee are predestinated to the meanes as well as to the end p. 25 God workes good for his by unlikely meanes p. 213 Ministers must neglect no meanes to save the soules of their people
p. 258 Not to feare though meanes seeme contrarie p. 358 Shew our love to Christ to his members p. 53 Election is of mercie p. 62 God saveth man of free mercie p. 126 Mercie of God sâ—staining men even when they sin p. 160 All our good is of Gods mercie p. 314 Against the abuse of Gods mercie p. 3â—9 The greatnesse of Gods mercie p. 352 Where Gods mercie most aboundeth hee punisheth sinne p â—69 Many now in state of sinne shall finde mercie p. 435 The elect onely shall have mercie p. 440 Wee should disclaime our workes in respect of merit p. 52 Man ready to ascribe the good things hee hath to his merit p. 306 Eternall life not by merit p. 426 Love to Ministers a signe of election p. 35 Few love Ministers as they ought p. â—6 Ministers their dutie p. 91 Reverence and love to Ministers p. 97 Of the labour of Ministers p. 248 258 Complaint of the ill carriage of Ministers p. 252 Duty of people to Ministers p. 259 Multitude no roâ—e of the Church p. 101 The depth of Gods counsels should keepe in from murmuring p. 458 Reproofe of those that murmur against Gods works p. 464 Everie point of godlinesse a mysterie p. 366 Not to search too farre into hid mysteries p. 458 N. PApists brag only of the name of a Church p. 11 Nineveh the strength of it p. 12 Wee should most tender the salvation of those that are neare us p. 259 God will alter the course of nature for his childrens good p. 357 Iewes and Gentiles alike by nature p. 433 O. NEw obedience a signe of election p. 32 New obedience three conditions of it ibid. Assurance of glorie by obeying Gods call p. 73 Objections against the doctrine of election p. â—3 Oppose See Gospell God takes all opportunities to doe his children good p. 214 To imitate God in taking opportunities to doe good p. 215 Ordinances of God how to account of them p. 186 Wee should beware of those sinnes that wee see punisheth in others p. 342 How to keepe from censuring others p. 430 Ministers should chiefly intend the good of their owne people p. 247 Wicked men judge of their estate by outward things p. 9 Wicked men excell others in outward things p. 10 Not to judge our selves by outward things p. 13 Outward profession not to be rested in p. 113 Outward privileges exempt not from punishment p. 332 See Election P. PArentage neither furthereth nor hinders salvation p. 40 439 Meannesse of Parentage no prejudice p. 42 Paul his description of himselfe p. 18 Promises of God how made to men in particular p. 23 Good men defend Gods people from persecution p. 87 Who the wicked persecute most p. 93 New obedience perpetuall p. 32 Comfort to those that live in evill places p. 20 Everie sinne hath its plea. p. 296 Gods pleasure the impulsive cause of election p. 56 Power abused God takes away p. 194 Power of God absolute p. 407 Possesse See Satan Predestination what p. 49 Predestination and providence distinguished p. 50 Predestination defined ib. Predestination abused to sinne p. 53 Predestination the order of it p. 54 Predestination the parts of it p. 55 Predestination three effects of it p. 71 Predestination the impulsive cause of it p. 130 Prayer an effect of the Spirit p. 27 Example of Saints oft in prayer ibid. Three things make God not to heare prayer p. 106 See Weapons Forgetfulnesse the cause of pride p. 280 Pride how to abate it p. 281 Three things to keepe men from pride of gifts p. 291 Three reasons to keepe from pride p. 305 None should bee proud of that he enjoyes p. 366 Wicked men presume upon outward privileges p. 9 Not to be â—ortent with outward privileges p. 11 Sin will ruine a people notwithstanding all privileges p â—6 Privileges spirituall all by Christ p. 52 The Gentiles have the Iewes privileges p. 287 Sinne will bring downe these that have the greatest privileges p. 301 See Anger Outward Profession See Outward A miserie to heare and not profit p. 170 Meanes contemned profit not p. 175 What makes men so little profit p. 263 Promises of God assure us of salvation p. 22 Promises to the Iewes belong to us p. 275 What over God hath promised shall come to passe p. 401 See Particular When the Prophets are made away people fall from God p. 95 Good people feare the losse of their Prophets p. 243 Prudence in Ministers in denouncing judgements p. 200 Punishment three things in it p. 152 God punisheth men in their best things p. 184 Foure good effects God brings out of punishment p. 210 Like sinne brings like punishments p. 33 Punishments accompanie sinne p. 388 See Sin Outward Mercie Q. QVestions curious unnecessarie p. 466 R. MYsteries of salvation above reason p. 457 God receives great sinners p. 351 Christ reconciles man to God p. 398 The manner of Christs reconciling in five things ibid. Rejection of God twofold p. 47 Rejoycing of wicked men vaine p. â—9 Rejoycing in Gods promises p. 403 What causeth God to remove the Gospell 216 In great revolts God preserves some p. 372 The reward of holinesse 43 Reprobation what p. 56 Reprobation the causes of it p 64 67 Reprobation double p. 68 Reprobation two acts in it p. 69 Reprobation three questions concerning it ibid. The knowledge of God true riches p. 231 461 Motives to labour for the riches of the word p. 235 No man can attaine life by his owne righteousnesse p. 135 Three things in Christs righteousnesse ibid. Bellarmines objections against imputation of Christs righteousnesse p. 136 Imputation of Christs righteousnesse reconciles us p. 99 God rules all p. 92 S. THose in Christs keeping are safe p. 15 Those of all Nations that repent shall be saved p. 19 Those that doe good workes shall be saved p. 74 Three things in those that shall be saved p. 121 All men shall not be saved p. 134 Salvation offered by the Gospell p. 218 Ministers should aime at the salvation of their people p. 252 Salvation of whom to seeke it p. 400 None can satisfie for his sinnes p. 392 Popish satisfaction vaine ibid. Satans stratagems cannot cut off the elect p. 15 Satan how he holds wicked men p 45 Satan hardens the heart p. 147 186 Exhortation to read Scriptures p. 82 See Wise A judgement to have eyes and not see p. 167 Seeking two things in it p. 137 Seeking God five things in it p. 138 We must not search into secrets p. 459 Servitude under sin p. 386 A man should find the cause of judgements in himselfe p. 313 God made all things for himselfe p. 473 Sin cannot cut off the elect p. 15 Sin not the impulsive cause of reprobation p. 64 Reasons why God reprobates not for sin p. 65 The best workes of wicked men sin p. 74 Sin how God workes in it p. 152 Three things God doth concerning sin p. 158 God punisheth one sin with another p. 162 367 Foure good effects God brings out of sin p. 210 Sin the cause of peoples ruine p. 334 Sin how displeasing to God p. 337 Sin how God sits punishments to it p. 341 Sin the nature of it p. 395 Sin Christ weakneth it iâ— us p. 399 Sin two things in it p. 406 Sin what ever a carnall man doth p. 416 Sinne makes good things snares p. 180 Subjection See Bowing T. TO labour for tender hearts p. 143 Thanke God for preservation from idolatry p. 109 112 When Ministers must preach threatnings 349 Threatnings of God true p. 404 New obedience totall p. 32 Troubles to bee expected p. 95 Truth how the wicked dispute against it p. 99 God receives all that turne to him p. 173 God doth great things in short time p. 469 V. MAlice of wicked men against the Church vaine p. 119 Gods Church scarce visible sometimes p. 100 God hath alway a Church though not visible p 113 Heaven must be gotten by violence p. 397 Vocation an effect of election p. 72 God unchangeable p. 14 Comfort from Gods unchangeablenesse p. 93 To take heed of unthankfulnesse p. 160 How to bee ashamed of unthankfulnesse p. 225 Unbeleefe See Infidelitie Universall grace confuted p. 443 Universall grace an absurd doctrine p. 450 W. MInisters must give warnings of judgement p. 350 Weapons of the Church is prayer p. 89 Wicked men wearie of good things p. 28 Scriptures able to make wise p. 79 God most wise p. 464 The Iewes at their conversion shall be endowed with wisdome p. 239 Religion should have no winter p. 33 Will of God the impulsive cause of reprobation p. 69 Workes a fruit of election p. â—â— 74 Motives to good workes p. 7â— God in election had no respect to good workes p. 129. 307 Good workes justifie not p. 130 4â—9 Workes of God how to bee affected with them 456 Obedience must be grounded on the Word p. 34 Word abused to maintaine sinne p. 205 Counsel of God must not be searched beyond the Word p. 462 To bee weaned from the world a signe of election p. 27 Iewes called toward the end of the world p. 218 Wicked m n overthrow the meanes of Gods worship p. 98 God wil avenge the wrongs of his p. 195 FINIS