the divine Oracles let the truth be adjudged on their sides Lib. 5. And Optatus disputing against Parmenian the Donatist presses him thus A Christian cannot be judge betweene us he is one partie a Pagan cannot he knowes not the mysteries of Christianitie a Iew cannot In iis quae apertè positasunt in Scripturis inveniuntur illaomnia quae continent fidem moresque vivendi spemscilicet atque charitatem Aug. de doct Christ lib. 2. cap. 9 Eccles hist lib. 1. cap. 7. he is an enemie to baptisme quaerendus è coelo judex we must seeke for a judge from heaven And yet to what end should wee knocke at heaven when wee have one in the Gospell If they will beleeve the authoritie of Austen it is plaine In those things which are openly set downe in Scriptures are found all those doctrines which containe faith and manners of living to wit hope and charitie And the Emperour Constantine made this speech to the Bishops of the Nicene Councell as Theodoret reports it Laying aside all contentions let us out of the divinely inspired Scripture take the resolution of those things we seeke for See Augustine against Maxim Arian Bishop Booke 3. Chap. 14. Nec ego Nicenum nec tu Arimense concilium c. And therefore this serveth to blame our adversaries of Rome for denying this truth Vse 1 The Papists confuâ—ed and making not Scripture but the Church and that Church the Pope to bee supreme Iudge of all controversies The causes of this I conceive to bee two 1. That they make themselves Iudges in their owne cause for who sees not that if the Church be Iudge and rule and themselves the Church which way the verdict will goe especially when they see the Pope with infallible judgement mounted upon the Tribunall and made Interpreter of all evidence that can be brought in When Scriptures Fathers Councels must all bee expounded by his judgement for by the Church we meane her head that is to say Tom. 3. disput 1. quaest 1. punct 1. the Roman Bishop saith Gregorie Valence Yea the whole authoritie of the Church universall abides in him saith Aquinas In briefe â—a â—ae quaest 11. Art 2. this is it that they would have that no triall may passe unlesse you be resolved to stand to the word of themselves that are arraigned 2. Because they know and confesse the most and greatest points of their religion yea welnigh all wherein they dissent from us have no foundation on the Scripture Orthodox Explic lib. 2. but as Andradius speakes would reele and stagger if tradition supported them not Therefore Brislow in his last Motive dealt surely and circumspectly for his Romish faith where teaching his Schollâ—r how to deale with his adversarie he bids him first get the proud heretique out of this castle of onely Scriptures into the plaine field of Traditions Miracles Councels Fathers and then like Cowards they cannot stand And it is most true that put Scripture to silence set up the Pope as Iudge give him authoritie to make and repeale Lawes use Traditions approve Councels expound Fathers and Councels make something of nothing use his will for a reason let us say as they doe and then the Protestants must needs be convicted In that one assertion of Bristow I note 1. That the most of their religion hangs only up on Tradition 2. It is but vaine to alleage Scripture for they grant that it cannot be proved but by Tradition and therfore Saunders was surely in some Irish fit when he cried out so vehemently wee have most plaine places of Scripture for all points of our faith I should here defend the perfection of Scripture without Tradition but I rather draw a word of use for you and so proceed viz. The second Vse is Vse 2 to commend unto you the carefull reading and studying of Scriptures for if we be in doubt which way we must walke this is that lampe to our feet c. Psal 119.105 If we want wisdome that is your wisdome and understanding Deut. 4.6 If you be not resolved of the truth this will resolve you for it is the word of truth Ephes 1.13 If you doubt of life they will restore it for it is the word of life Acts 5.20 If you doubt of your reconciliation this will seale it for it is the word of reconciliation 2 Cor. 5.19 If thou bee not as yet regenerate this will worke it 1 Pet. 1.23 this is the field where the Merchant may finde treasure Matth. 13.44 O then let this Booke bee alwayes about us as Alexander kept Homers Iliads pro viatico rei militaris for his fellow and companion in all wars Let us not spare to be ambitious of that commendation which Eusebius gives of S. Origen Histor Eccles lib. 6. cap. 2. that hee could repeat all the Scriptures at his fingers end let us follow the advice of Macrina Basil Epist 74. foster-mother to S. Basil who would have Parents to bring up their sonnes after the example of Timothy 2 Tim. 3.15 Let us not spend more time in reading the writings of men than in perusing the Tables of God nor spend that time in reading of Playes and unprofitable Pamphlets which wee might spend in reading the Scriptures which would make us wise unto salvation nor plod more upon the Lawes of men than of God but devoure this Booke as the Angell commanded Iohn Apoc. 10.9 feed upon this rowle as the Prophet Ezek. 3.3 Bee carefull to performe in deed as much as God gave Ioshua in charge Iosh 1.8 c. And in regard wee have all these blessings by the Scripture let us ever blesse God for giving us such a glorious light and desire of God never to take away this mercie from us And so I come to the request that Elias makes unto God against Israel He makes request unto God against Israel Exposition There is saith P. Martyr a double expostulation of men with God In Rom. 1. When they lament in Gods hearing the sinne and impietie of the people and signifies how highly they are grieved when the people start away from God 2. When men carried with too much zeale doe as it were charge God of negligence in his owne cause and seeme to be offended that God suffers the wicked so far to prevaile against his Church The one was surely in the Prophet and it is well if not the other and againe hee makes request not out of hatred as desiring of God their everlasting ruine for surely hee was acquainted with Samuels rule 1 Sam. 12.23 But out of the nature of the Prophets saith Soto In Rom. 11. who many times by the phrase of praying against doe prophesie what shall come against a people as Ierem. 18.21 22 23. Deliver up their children and let them drop away by the sword forgive not their iniquitie put not out their sinne but deale with them in anger And yet is it not unlawfull to pray
was not one that perished And now for better setling of your mindes let me take a briese survey of those Scriptures that seeme to make against it First from Luk. 8.13 There is mention of some which for a while beleeve but in time of temptation goe away Answ It is meant of temporary not of justifying faith Secondly the Scripture saith that some concerning faith have made shipwracke 1 Tim. 1.19 That many shall depart from the faith 1 Tim. 4 1. Ans Faith is there taâ— cannot for justifying faith but for that 〈◊〉 of saith Thirdly Ezek. 18.24.26 If therâ—◠〈◊〉 turne away from his right coâ—snesse hee shall die Answ That is meant of righteousnesse hypocriticall which carries the name and goes in the habit of true righteousnesse and God by that speech doth teach us First alacrity and chearefulnesse Secondly our owne infirmity and pronenesse to faint in well doing Thirdly the miserable condition of hypocrites Fourthly what wee must doe In praeceptione cagnosce quid debeas in correptione quid tuo vitio non bileas inoralione unde accipias Aug Dc Gratia Corr. pt cap. 3. In a precept know what thou must doâ— in a reproofe what thou hast not done through thine owne fault in prayer whence thou receivest saith Augustine Fourthly Ioh. 15.6 If any man abide not in me he is cast forth as abranch and withereth and men gather them and cast them into the fire and burne them Answ He saith That if any branch abide not and bring not forth sruit he is cut downe but it is impossible that any should be engrafted by Christ which should not both abide and bring forth fruit and the elder they are the more fruit as Psal 92.13 The fifth Matth. 24.13 The love of many shall bee cold Answ It is meant of such Christian vertues as are common to the faithfull and hypocrites Sixthly Matth. 25.29 Take from him that talent Answ That talent is not saving grace not regenaration but meant of common gifts whether naturall or Ecclesisticall Seventhly 1 Cor. 9.29 I keepe downe my body c. Answ Reprobation is not opposed to election unto life nor doth it signifie the losse of eternall glory but probato vita moribus such a one whose life doth answer to what he taught Secondly If it be meant of reprobation to death yet the argument holds not Paul laboured that he might not be reprobate therefore could he be a reprobate for godly care and holy feare may and doth consist with certainty of election Eighthly From Heb. 6.4 5 and 6. verses It is impossible that they which were once enlightned have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted of the good word of God and the powers of the world to come if they fall away should be renued Ans The Apostle speaks of hypocrites which professe Christ for a time and afterward become Apostates they are said to have tasted the heavenly gift but not in a saving mannner and partakers of the holy Ghost that is of the gifts which God gives indifferently both to the Elect and reprobates as outward sanctity temporary faith the gifts of Prophecie doing of miracles but not the spirit of regeneration and a justifying faith And to have beene enlightned and tasted of the good Word of God that is to have attained to some knowledge in the mysterie of the Word and the powers of the world to come by world to come wee must understand the Church of the New Testament and by powers the doing of miracles which Christ in the primitive times granted both to the elect and reprobate I passe a multitude of places and their reason from the Angels and Adam who were just and yet fell They had the righteousnesse and grace of creation wee of redemption they were in a mutable condition wee in an immutable Adam fell but not finally the Angels were reprobates therefore fell finally we elect and within the Covenant and therefore cannot fall finally but I cannot in this Audience speake as beseemes this question onely for conclusion I wish you to admire the happy estate condition of all that truly feare God and faithfully beleeve in his holy name as vers 1. And so I come to the reason of the Apostles exhortation at vers 21. VERS 21. Vers 21 For if God spared not the naturall branches take heed lest he also spare not thee BY naturall branches understand the Iewes By thee understand the Gentiles the one a naturall sonne the other adopted and it is an argument from the greater framed thus God spared not the naturall branches not the naturall sonnes not those that were neerest unto him therefore let the engrafted branches the adopted sonnes and those that are farther off take heed They containe two branches 1. Gods proceeding with the Iew. 2. Pauls instruction and admonition to the Gentile I begin with the former There is no out ward privilege Doct. as descent as parentage or any thing else that can acquit grievous sinners from Gods fearefull punishments God is as resolute as Saul when he had bound the people not to eat untill night As I live though it be done by my sonne Ionathan he shall die 1 Sam. 14.39 Though Israel be never so deare yet if they turne his grace into wantounesse hee will send upon them great plagues and of long continuance sore diseases and of long durance Deut. 28.59 And as the Lord rejoyced over them to doe them good and to multiply them so hee will rejoyce over them to destroy them and bring them to nought vers 63. Though Ierusalem be the Vine though she be the place where God promised to bee resident and to have the Arke of the Covenant yet if this faithfull Citie become an harlot her Princes Rebels her Iudges murtherers then will God be eased and avenged of them and turne his hand against them Isay 24. Though Manasses have never so godly a father as Ezekiah yet if he commit those grievous sinnes mentioned 2 King 21. hee shall be carried into captivitie Though Iehojakim come of as good a father as Iosiah yet if presumptuously and with an high hand hee sinne against God he shall be cast out and buried with the buriall of an Asse and none lament for him and God will punish him and his seed for their iniquitie Ierem. 22.18 19. and 36.30 31. Though Cain have the privilege to bee the first man that ever was borne of a woman yet if he murther his brother God will curse him from the earth Genes 4.11 Vse 1 The Vse is First to blame them Vindicare praregativam religiost nominis Gothos baeretied pravitate superare Salvian lib. 7. who because of these outward prerogatives think themselves in good estates and free from Gods judgements They challenge the prerogative of a religious name and yet exceed even the savage Goths in hereticall wickednesse as Salvtan complaineth They cry The temple of the Lord Ier.
ordinarie way which men take cannot bring them on to God therefore Paul presses egerly Phil. 3. David runs swiftly Gloria habitat in rupibus Strom. lib. 4. Psal 119.32 It was the speech of Clemens Alexandrinus Glory dwelleth in the rocks Secondly Vse 2 take paines to learne perfectly the way unto God Bee like Alexander in Plutarch with his Homers Iliads Lib. 6. cap. 2. like Origen in Eusebius who in his young yeeres devoted himselfe wholly to Gods service Thirdly cast off that luggage whereby men are so much letted and hindred in the way Fourthly Vse 4 if thou bee once set forward in an holy profession Bee constant in it unto the end Observe these and thou shalt surely finde mercie at the last Secondly Of universall grace here I have fit occasion to dispute a little about universall grace I finde concerning this point foure severall opinions Some have thought Gods saving grace to bee so generall that it reacht unto all both men and Devils which errour is ascribed unto Origen and is confuted at large by S. Augustine De Civit. Dei 10.21 cap. 17. ad 24. Some have holden that God ordained grace and mercie for all and was not in any sense the cause of mans reprobation this was the old heresie of the Pelagians and is not without her well-willers at this day The third is of the Papists who deny not that reprobation doth proceed in some sense from the decree and will of God But that it is Gods act so formally and so properly as election is The fourth only is according to godlinesse That predestination is both of the elect to salvation all reprobates to damnation I will not waken the first which is the dead error of Origen I will deale only with the Papist and the Pelagian who are Iebusites yet alive in the Canaan of the Church The Rhemists position on Rom. 9. Annot. 5. on vers 17. is this God intends no mans damnation directly and absolutely but in respect of their demerits and it is their marginall note upon vers 22. That God is not the cause of any mans damnation or reprobation otherwise than for the punishment of his sinnes of the same opinion is Bellarmine who maketh God the Author of reprobation farre otherwise than of election and excludes it out of the definition of predestination De grat lib. arbit lib. 2. c. 9. Their arguments are taken from 1 Tim. 2.4 God would have all men to bee saved and come to the knowledge of the truth The 2 Pet. 3.9 God would have no man to perish but would have all come to repentance The 18. Ezek. 23. God will not the death of a sinner Therefore the death and condemnation of man stands not properly with the will of God To which it may briefly be answered thus First God is said not to will the death of a sinner not because in his secret will he hath not decreed it but because God in mans condemnation hath respect to his owne glorie that is it which principally hee wills both in his election and reprobation that which God chiefly and principally wils is his glory and this glory is gotten by electing of some out of the masse of corruption and leaving of others Secondly God will have all saved that is de generibus fingulorum all kindes of people Euchir cap. 103. it is Augustines exposition Thirdly Gods will is that all the elect shall be saved as we say all goe in at the doore of the house not because all men goe into that house but because all that goe into the house goe that way Fourthly All in regard of sufficiencie not in respect of efficiencie in regard of the worthinesse of the price not in regard of the propertie of redemption God wils with the will of his signe not of his decree that is of his commandement not of his good pleasure Fifthly in regard of his revealed will who offereth unto all the outward means of salvation not with the will of his good pleasure and decree The Conclusions in briefe are these 1. God as hee hath made all men so hee hath freely disposed of their end according to the counsell of his owne will ordaining some to be vessels of honour some vessels of wrath And this is most just to save some and reject others whereas he might condemne all Nemo injustitia Deum arguat si uni indebitum donaverit gratiam alteri debitam reddiderit poenam A. g. de praedest Sanct. lib. 1. cap 4. Let no man accuse God of injustice if hee shall give to one undeserved grace shall render to another deserved punishment saith Augustine 2. Nothing must make us thinke that God condemnes any without their owne fault hee ordaines none to condemnation which they have not justly deserved by their sin and that God only hath decreed and willed their punishment but not the sinne that brings them to it If now you demand whether this reprobation depend only upon Gods absolute will or there were in it a respect view of mans sin I have discussed this before when I handled the second verse of this Chapter And so I come from the Papist to his brother the Pelagian and others begotten of them both It was the tenent of Pelagius That the grace of God was not only in respect of the outward meanes generally offered to all but in Gods eternall decree and purpose ordained for all if they would receive it and Th. Aquinas and Bellarmine seeme to confute the opinion yet in other words they affirme as much If the bloud of Christ were to be given to all for whom it was shed then it were to be given to all men to the Turkes Sisanguis Christi omnibus danduus effct pro quibus susus est cum dandus esset omnibus omninò hominibus etiam Turcis Iudaeis Ethuicis sauguis etenim ille pro omnibus siâ—â—us est De Eucharist lib 4. cap. 25. Iewes Heathens for that bloud was shed for all in his answer to the argument of Luther I have observed three severall opinions The first that Christ without difference died for the sinnes of all men without any respect of faith or infidelitie yet all are not saved because some despise this grace offered and so are deprived of the reconciliation purchased by Christ The second that all are saved by grace and have faith in Christ The third that it is the purpose of God to save all but the condition being kept if they beleeve The first applying Christs death to all as well beleevers as unbeleevers impugnes that Scripture God so loved the world c. Ioh. 3.16 The second making faith a naturall gift is contrarie to the word for that which is naturall is common to all But all men have not faith 2 Thess 3.2 The third ascribing power to mans will to receive and apprehend grace when it is offered gaine sayes that Scripture which saith Without me yee can doe nothing
and hath this seale The Lord knowes who are his I doe not at this time meane to dispute the question for then I should prevent my selfe hereafter I use but that place of Peter for conclusion and come to the Vse it is in 1 Pet. 1.5 All the elect are kept by the power of God through faith unto salvation which is prepared to be shewed in the last times if kept by God who can hurt them if unto salvation who can hinder them if prepared for them who can either take them from it or it from them and with that of David Psal 121. The Lord is thy keeper the Lord preserves thy soule 7. and this keeper will neither slumber nor sleepe Venit Diabolus ut seriat caput manus Dei sub capite ut eripiat animam sed dextra ejus me amplectitur Aug. in Psal 1.1 4. His left hand is under thy necke and his right hand embraceth thee Cant. 2.6 The Davill commeth that he may strike my head but the hand of God is under my head that he may take away my soule but his right hand embraceth mee saith Augustine To stay the trembling hearts of many of Gods people in the day of temptation Vse for though they may fall yet shall they rise againe The just falleth seven times a day Prov. 24.16 The dearest of his servants are subject to such foule slips David was a man after Gods heart before hee came to the Kingdome when Samuel told Saul that David should be King 1 Sam. 13.14 but commits both murther and adulterie long time after 2 Sam. 11. Peter beloved of God and blessed For blessed art thou Simon for flesh and bloud hath not revealed this but my Father yea then Peter had so much faith that Christ gives him this commendation Thou art Peter and on this rocke viz. which thou by faith hast confessed will I build my Church Matth. 16.17 18. Peter had the spirit No man can say that Iesus is the Lord but by the Spirit of God and Peter saith here Thou art Christ the Sonne of the living God Matth. 16.16 and it was a long time after that Peter denyed him yea Peter after his effectuall calling plyed the hypoerite and dissembled Gal. 2.12.13 If therefore thou canst sinde inwardly by the witnesse of the Spirit Rom. 8.16 and outwardly by the fruits of true faith 2 Pet. 1.10 that thou art within the Covenant then if thou sinne with David repent with David if thou sinne with Peter repent with Peter if thou bee drunke with Noah repent with Noah God will bee entreated and his mercie shall appeare Though thou run from God he will follow thee though thou forsake him he will overtake thee though thou breake with God yet God is faithfull in his Covenant and will not breake with thee I come to the second Conclusion All that are Iewes and carrie the name Doct. are not within the Covenant which God hath made with Abraham in Rom. 9.6 All they are not Israel which are of Israel vers 7. They are not all children which came of Abraham for in Isaac shall thy seed be called And vers 27. Though the number of the children of Israel were as the sand of the sea a remnant shall be saued And vers 29. Except the Lord of Hosts had reserved a seed we had beene as Sodom and like unto Gomorrha Though God set his heart upon that people to doe them good Deut. 32. As the Eagle stirreth up her nest c. Yet there were some that crucified his Sonne and some that spit in his face and some that were mad upon him till they saw him dead and some that mocked him some that cryed Away with with him and some cry out His bloud bee upon us some that came of Ishmael and bee the children of Hagar aswell as of Sara and Isaac but this point I meet directly in the fourth verse I proceed therefore from the proposition of Pauls answer to the three Arguments The 1. is taken from his owne person where by one particular instance being negative hee infringeth their universall affirmative That all the Iewes were cast off as if in an Enthymeme he should thus dispute I Paul an Israelite of the seed of Abraham am not cast off Therefore not all the Iewes Hee describes himselfe 1. In generall an Israelite 2. That they might not thinke that he was only a Proselyte turned to the Iewes religion Serm. in monte lib. 2. as there were many as Augustine And our Saviour Matth. 23.15 Yee compasse sea and land to make one Proselyte hee tells them that he is a Iew by birth as well as by profession of the seed of Abraham of the Tribe of Benjamin a famous Tribe for Benjamin and Ioseph were not of the hand-maids but of Rachel but I rather thinke that by noting his Tribe to be Benjamin hee would have us to remember that storie in Iudg. 20. and the three last verses where we finde that the other Tribes fighting against Benjamin slew at one time 25000. onely there escaped some few and yet of these few God will save some So that the argument seemes to run thus Though the most men of Benjamin be slaine though the remnant be but few yet even some of those few will God save for I am one and if God take me out of that one Tribe then it is likely that in those Tribes where the people are greater the number of the elect is also greater And if some amongst so few then are not all cast off Before I come to these particulars we must observe 1. That his nation is no disparagement to his election and future happinesse Doct. and thence with Hunnius observe In Roman That God doth never cast off any nation so generall but such of it as doe beleeve and repent shall be saved The Apostle in Heb. 11.31 By faith Rahab the harlot perished not when shee had received the Spies peaceably this was it that Peter taught Cornelius in Acts 10.34 35. Of a truth I perceive that God is no accepter of persons but in everie nation hee that feareth God and worketh righteousnesse is accepted with God that Paul taught the Romans to everie man that doth good shall bee glorie and honour and peace to the Iew first and also to the Grecian Rom. 1.7 9. God will receive the Iewes that repent at the preaching of Peter the Gentiles that repent at the preaching of Paul the men of Achaia that repent at the preaching of Andrew of Asia that repent at the preaching of Iohn of India that repent at the preaching of Thomas for thither were they sent to preach the faith saith Gregorie upon the foure Gospels Homil 17. there is nothing that can prejudice a mans salvation if he beleeve in Iesus Christ not his wicked nation for Paul was a lew nor his meane condition for Peter a poore Fisher nor his ignoble parentage for Amos an herds man Amos 7.14 nor sex
for Rahab the harlot nor want for poore Lazarus shall bee accepted of God at the judgement A singular comfort for such as live in prophane and wicked places Vse that are enforced to complaine as David did Psal 120.5 Woe is me that I am constrained to dwell with Mesech that I dwell in the tents of Kedar for though the place where thou livest bee as Sodome and the sinnes of it mount as high as Heaven yet if thou bee a Lor that lovest holinesse and hatest iniquitie thou shalt surely be saved from the fire Though the place where thou livest be like the old world so sinfull that God repented that ever hee made it Gen. 6.6 yet if thou bee a Noah faithfull and holy thou for thy part shalt surely bee saved from the water what if thou live in Mesech amongst the untoward Ishmaelites that bend their bowes against the Lord and shoot their arrowes against Heaven like the Thracians in Herodotus his Melpomene For if thou bee a David David after Gods heart when thousands fall beside thee and ten thousand at thy right hand the plague shall not come nigh thee what if thou dwell amongst thornes prepared for the fire yet if thou be a Lilly or a Rose it shall goe well with thee in the day of vengeance what if thou live in the salt sea yet if thou retaine thy sweet and pleasing rellish there shall no harme happen unto thee What if thou passe thorow the weeds and gravell of a brinish Ocean yet if thou be like the river Arethusa commended for that rare qualitie by Virgil in his 10. â—clogue Quamvis fluctus subterlabere Sicanos Dor is amar a suam non intermiscuit undam Thou shalt bee è mult is millibus unus one of a thousand Titio ereptus ex igne one whom God will choose out of the midst of a perverse and crooked generation what then remaines but this that we continue constant and unmoveable in our most holy faith and though wee live in such evill dayes and dwell in such prophane places where wickednesse over-flowes the banks as the sea at an high tide and a full spring though wee be reserved ad tempora novissima to the last times and dwell neare the outsides and the common sewers where all Heretiques make their nests and like to Toads and Frogs engender in these sens and puddles Aug. de temp Scrm. 232. as Augustine is pleased to stile them though wee dwell amongst Papists Anabaptists Familists and have our residence amongst the Bastards of Barrow Browne c. yet if wee beleeve and repent if wee turne to the Lord though we turne from them if wee cleave to the Lord and renounce them if wee keepe our selves unspotted our consciences untouched we shall undoubtedly bee saved and received unto mercie notwithstanding all their peremptorie sentence of condemnation which they passe upon us Before I come to the two other branches let me note unto you the drift of all it is to prove that the Iewes are not all cast off and how it is proved because Paul knowes that hee himselfe is not cast off Here we have Paul sure and certaine of his owne salvation From whence gather A man while he is in this life may be sure and certaine of his owne salvation Doct. and life eternall And I adde ordinarily because I meane to oppose the Trent Councell denouncing the deepe Anathema upon them that say it a Si quis dixerit bominem ronaium justificatum toueri ex side ad credendum se esse ex numero praede stinatorum anathema sit If any man say that a man regenerate and justified is bound by faith to beleeve that he is in the number of the elect let hm bee accursed as Chemnitius notes to be in the 6. Session Canon 15. b Possunt quidom bon sperare peccata sibi remitti sed sine cerid siducia They may indeed hope well that their sinnes are forgiven but not with any certaine assurance In any particular man yet saith Christ Sonne thy sinnes are forgiven thee to one and to another Thy faith hath saved thee viz. the woman that had the bloudie issue Mar. 5.34 I fetch my reasons first from the nature and propertie of a free promise made by God as unto Ioshua I will never faile thee unto Abraham Gen. 17.7 I will be thy God c. So that if Gods promises be certaine and sure then is the salvation of the faithfull certaine and sure and because some men might doubt the Apostle tels us Heb. 6.17 18. that God was willing to confirme the promise And therefore bound himselfe by an oath that by two immutable things wherein it is impossible that God should lye that they might have strong consolation the one is his word the other his oath whosoever shall not beleeve God in these two maketh God a Liar in this that hee saith he hath given eternall life through his Son 1 Ioh. 5.10 That which the Papist replyes that the promises of God are true in generall but are not certaine to particular men by the certaintie of faith because it is no where faid in speciall I will give thee is most frivolous and idle for if the promise bee made to all that beleeve then when I know that I beleeve I know the promise is made to mee and besides it is false to say that the promises are onely generall See Rom. 10.9 If thou shalt confesse with thy mouth the Lord Iesus c. thou shalt bee saved Here is certaintie of faith which is nothing else but that assured confidence of our heart by which it perceiveth and doubteth not that it hath right to what is promised and this is that new name written in the white stone Apoâ— 2.17 by this faith God dwelleth in our hearts and suffereth none to perish saith Lombard Booke 3. Distinct 23. Secondly from the propertie of justifying faith First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an infallible perswasion Heb. 10.22 Reason 2 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance Hebr. 11.1 Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ we have boldnesse Ephes 3.12 Vpon these the Holy Ghost in Heb. 6. by an excellent metaphor compares faith to an anchor fastened in firme earth which the ship-man knowes to bee sound and constant against which no stormes can prevaile Which we have as the anchor of the soule both sure and stedfast Heb. 6.19 And Paul Rom. 8.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I am perswaded that neither death nor life c. shall bee able to separate us from the love of God which is in Christ Iesus our Lord. And vers 16. The Spirit of God witnesseth to our spirits that we are the sons of God which Pighius and Andradius setting downe the Trent Councell as Chemnitius reciteth it contend to have beene not by faith but by revelation But I will make it appeare that Paul grounds not this assurance upon revelation but on a ground
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
to offer to the Idoll they afterward in detestation of their former act would bee avenged of their hands which offered by the burning of their whole bodies I proceed to the application of this storie unto Pauls time VERS 5. Vers 5 Even so at this present time there is a remnant through the election of grace THis Application containes foure points 1. The time of this preservation this time 2. The number a remnant 3. The meanes efficient and ground of preservation the election 4. The impulsive cause of election grace and not workes I begin with the time whence the observation is Doct. That God doth at all times preserve a Church that embraceth the true worship of God In Isa 6. ult There shall be desolation in the midst of the land but yet in it shall be a tenth and shall returne c. The Assyrians may make the people of Ierusalem so few that a childe may tell them Isa 10.19 yet the remnant shall returne even the remnant of Iacob vers 21. Iudah shall dwell for ever and Ierusalem from generation to generation in Ioel 3.20 whereby is signified that there shall be some of Gods Church preserved to the end of the world and if ever God had wanted a Church it would surely have beene in the time of those ten bloudy persecutions begun under Nero Onpbius Fast lib. 2. in the yeare of Christ 65. when Peter and Paul were beheaded continued under Domitian when Iohn was banisht into Pathmos under Trajane when Ignatius Bishop of Antioch under Antoninus when Polycarpe under Severus when Leonides father of Origen was martyred Quo tempore universus orbis sacro martyrum cruore insectus erat Neque unquam maâ—ri triumpho vic mus quam ciâ—n decimorum annorum strage non potuimus vinci untill the the time of Dioclesian When the world did swim with the bloud of Martyrs Neither over came wee ever with a greater triumph than when we could not be overcome with ten yeares slaughter Or if ever the Church could have beene quite pulled downe it would have beene in the dayes of Antiochus Epiphanes when he entred the temple at Ierusalem burned the bookes of Moses and the Prophets proclaimed feasting and riot in the house of God and put to death young and old Carion Chron. lib. 2. that would not renounce the Law which Moses had delivered The reason Reason because God is constant and sure in the promise which he hath made touching the continuall keeping of his Church I will marrie thee unto me for ever Hos 2.19 yea in faithfulnesse to shew that hee will never part with his Spouse againe vers 21. From whence we may take just occasion to answer the objection of the Papists Vse 1 who tell us that wee are surely not the Church because the Church was ever but we never till the time of M. Luther My reply that the Apostles and the Primitive Church for almost six hundred yeares after Christ taught as we doe and since those times hath Poperie had her growth and ever since some have maintained our religion till this day In matter of supremacie they taught as we doe till after Gregories times which was six hundred yeares after Christ yea Gregorie writing against Iohn Bishop of Constantinople Lib. 6. Epist 30. If any calleth himselfe universall Bishop he is Antichrist In matter of the Sacrament Th. Aquin. in 1 Cor. 11. Lect. 6. for a thousand yeares together the people received the wine as well as the bread Secondly to stay the malice of the Churches enemies for they labour but in vaine Vse 2 God is on her side Rom. 8.31 And when she hath none to take her part the Lord himselfe will doe it Isa 59.16 Thirdly a comfort for all good and religious hearts Vse 3 to thinke that howsoever they may bee punisht for their sinnes and enemies may bring them to the sword yet some of them shall continue and stand to see the enemies fall religion shall not quite goe downe So I come to the number a remnant There is a remnant Those that belong unto God are not many which must not bee simply understood for in themselves they be many even an hundred fortie and foure thousand Apoc. 7.4 among the Tribes of Israel and among the Gentiles a multitude which no man could number of all nations and languages stood before the Lord and before the Lambe with long white robes and palmes in their hands c. vers 9. But in comparison of those that shall be cast away they are but few as Matth. 20.16 the Apostle is peremptorie Though Israel were as the sand yet a remnant shall be saved there is much chaffe but little wheat many stones but few pearles If a man should divide the world into three parts with Ptolomie or into foure with some later writers or into six with our last Geographers as Quade and others Lib. 1. cap. 2. 〈◊〉 and you shall not finde one of seven that professeth Christ aright they are all confined into a narrow corner in the Northwest And in this corner remove Atheists Heretiques Neutrals Worldlings Hypocrites and the remainder will be verie small and there â—e doth Christ call it a little flocke Luk. 12.32 and the gate a strait gate Luk. 13.24 and the way a narrow way Matth. 7.14 And if you should but looke upon the lives and actions of most men and see how everie man wastes his life in sinne and vanitie you would joyne with mee and say there are not many that can be saved if you doe but see how all care for earth and few for heaven you will say that surely verie few can bee saved how everie man lives and rots in one sinne or other dandles and hugs one Dalilah or other you will say that few can be saved how everie man spends his dayes in libertie and loosenesse both of life and conscience how they gather and build upon earth and strive how they may continue their names here never dreaming of a building in heaven of writing their names in heaven you will say surely few can be saved What use may wee make of this but to see Vse that the ordinarie pace and course which men take can never bring a man to heaven If then we will ever bee saved and bee of that remnant 1. Wee must learne the way to heaven perfectly 2. When we know it we must walke in it 3. We must cast off all luggage and superfluitie that hinder us in it And so I proceed to that which is the foundation and ground of this preservation viz. the election of grace S. Origen in his wandring speculation Origen in Rom. 11. would here make a difference betweene those which are called by grace viz. those that beleeve in Christ and those which are called by election of grace which beside faith in Christ have good workes as if true saith could ever be without them and Chrysostome that they were elected of
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
hee reasons thus with himselfe If I should live never so strictly I could be no better if never sobadly I can be no worse why should I cut my selfe short of any thing that I like He that beleeves not the judgements will never sticke to doe any evill he that beleeves not the promises will never be forward to doe any good so that all sinnes both of omission and commission arise from this Why doth one steale but because hee beleeves not that of the Apostle 1 Cor. 6.10 No theefe shall enter into the kingdome of God What makes another bee covetous a third a wanton but because hee beleeves not that in Ephes 5.5 Why doth another turne base Vsurer but because hee beleeves not Ezek. 18.13 Why will one breake the Sabbath but because hee beleeves not the promise Isa 5.6 and Isa 5.8 Why will another see the member of Christ to starve but because hee beleeves not that in Matth. 25. that Christ shall say Come yee blessed c. Why doe so many evilly entreat the Minister and doe him little or no good but because they beleeve not that Mat. 10.40 41. Hee that receiveth you receiveth mee and so in all other sinnes Hence Gregorie Resurgit infidelis ad tormentum non ad judicium Greg. Moral lib. 26. cap. 24. The unbeleever shall rise to torment not to judgement according to that Ioh. 3.18 Hee that beleeveth not is condemned already The Vse is to make us labour for true faith to beleeve all the promises and judgements of God Vse and to this purpose to make much of the Word for by that is faith wrought Rom. 10.17 Wait at the poole till the Angell comes sit at the feet of Gamaliel wait at the posts and porches of Gods house to learne wisdome Men would tarrie too long here if it were an Exchange where they might bargaine for wealth why will they not tarrie to heare him and of him in whom are all the treasures of wisdome and knowledge Col. 2.3 Many would rise early and provide to come into this house if it were to gather jewels and pearles But why will they not doe so to learne wisdome which is better than pretious stones Prov. 8.11 Why will they not doe so ro receive instruction which is better than silver and knowledge which is better than gold Prov. 8.10 O then if you would have faith wrought in you use the word as Alexander used Homers Odysses as Saul used his speare 1 Sam. 26.7 and as God commanded Ioshua chap. 1.8 let it never depart from thee I make short with this point because I meet it at the 30. verse and come to a third conclusion from this first answer Through unbeleefe they are broken off Man is the cause of his owne ruine Doct. 3 and his destruction is from himselfe Therefore saith God O Israel one thing hath destroyed thee Nimirum iniquitas tua desectio ad idola Hos 13.9 To wit thy inquity thy falling away to Idols saith Zanchius It seemes that they were wont to lay all the blame upon God whensoever they were destroyed and here hee instructs them where they should justly lay the blame to wit upon themselves for God never leaves a man till man have first left him as S. Augustine proves purposely Aug. De Civit. Dei lib. 13. ca. 15. The Apostle 1 Thes 5.3 tels us That destruction comes on men that be secure as paine upon a woman in travaile now a woman in travaile beares the cause of her owne griefe within in her wombe so doth man If it be said that mans condemnation and destruction is of Gods will in the act of reprobation for answer observe three premises and foure conclusions out of the second verse so that still it stands that man is the cause of his condemnation Adam shuts himselfe out of Paradise the Angels shut themselves out of heaven and whosoever dieth draweth that judgement upon himselfe by his owne sinne God being as free from it as the Iudge that pronounceth deserved death upon a wilfull murtherer is free from the death of the murtherer From whence learne that whensoever any judgment is upon us Vse 1 when God sends his destroying Angell among us when he makes the heavens as brasse when he hides his face and loving countenance away in displeasure to looke with nour selves for the cause of it as those that were with Ionas in the ship in the storme said Come and let us know for whose cause this evill is upon us Ionah 1.7 Seeke not thy selfe without thy selfe Nâ—te quaesevâ—ris extra and when the secret sinne which brings the trouble upon us is once found cast it out as they cast out Ionas into the sea Secondly learne that if ever God cast us off from being his people Vse 2 that wee acquit God of all hard dealing and thanke our selves if it goe ill with us Babylon is destroyed shee may thanke her pride Sodome is turned to ashes she may thanke her wantonnesse Ierusalem inhabited by Turks and Infidels shee may thanke her infidelitie and Idolatry If woe bee to Capernaum and Bethsaida they may thanke their contempt of the Gospell If Laodicea be spued out of the mouth of God she may thanke her lukewarmenesse If ever we be enforced to sit by the waters of Babylon and to remember Sion with tears if ever God make us a prey to our enemies stop the influence of the heavens take away his Gospell and suffer us to walke in darknesse we may thanke our selves for God may justly cut us off as hee did them Sodome for her wantonnesse our land is full of the sinnes of Sodome Babylon for pride our land is full of it men and women are in travaile of new and quaint devices houses are made palaces gardens made Edens womens heads and breasts like ped ers shops Seeke the religions of all Heretikes we have them the fashions of all Nations we have them the symtomes of a dying and decaying people we have them I pray God we may never see that day wherein God shall judge us but if it come we may thanke our selves And so I come to the second part of the Apostles reply in these words Thou standest by faith To prove that they were not ingrafted for their owne worthinesse By faith Whereby God hath freely given it thee saith Paraeus on Rom. Quá tâ— gratis donavit Deus Quia Deiâ— iseâ—icord â insiti sunt fiâ—e 11. Because out of Gods mercy they are engrafted by faith saith Soto on Rom. 11. Now by standing by faith is noted both our entrance and continuance in Gods favour whence the maine point to be learned is this It is Gods meere favour and mercy that ever we are Doct. or continue to be his children and no worth or merit of our owne Whatsoever good we have it is his mercy to us in his sonne In Ephes 1.3 Hee hath blessed 〈◊〉 with all stirituall blessings in heavenly things in
the true nature and condition of the corne as Abbatus against Tompson chap. 6. 4. Hypocrites and unbeleevers are so like to Gods elect and faithfull children that no man can distinguish them but God and amongst men they are accounted branches of Christs owne planting though they be not such It is the position of Gregorie c Aurum quod pravu Diabel persuasionibus sterni sient lutli poterit aurum antè oculos Dei nunquam fuit habitam quesi sanctitatem ante oculos hominum videntur omittere sed eam ante ocules Dei nunquan habucrunt Greg. Moral l. 34 c 13. Gold which is so by the wicked perswasions of the Devill may be trampled on like dirt which before Gods eyes was never gold had sanctitie as it were before mens eyes they seem to lose but before the eyes of God they never had it The which agreeth with that of S. Augustine d Sunt silt Dâ—i qui nendum sunt nobis sunt qua dicuâ—tur si â—à nobis neâ—a â—en sant Deo Aug. deco rep grat cap â— There are sons of God who are not yet so to us there are who are called the sons of God of us but yet are not so to God Of the former there is mention Ioh. 11.52 that he should die not onely for the Nation but together the children of God which were scattered of the other there is mention 1 Ioh. 2.19 They went out from us but they were not of us They be branches secundùm praesent em yustitiam non secandùm praescientiam according to present righteousnesse not according to fore-knowledge saith Ambrose 5. The faith of Gods children hath his degrees it is subject to shaking and may bee so hid and covered that it yeeld no comfort like the soule in a trance like the Sunne in an eclipse like a fire or candle under a a bushell like the Moone under a cloud I beleeve Lord helpe mine unbeleefe Peters faith is shaken but not lost Theophylact. in Luc. 22. Bellarm. de Rom. Pont. lib. 4. c. 3. Radix fidei in Petro vixit saith Theophylact. And Bellarmine quite contradicting himselfe saith That Christ in his ptayer for Peter obtained a twofold privilege The one Vt sidem nunquam amitteret that hee might never lose his faith which hee proves by the testimony of Augustine De corrept grat cap. 8. of Chrysostome Hom. in Mat. 38. of Theophylact. on Luk. 22. of Prosper Aquitanicus Of the calling of the Gentiles Booke 1. Chap. last These grounds being laid I come to the proposition viz. Man justified or man that hath true faith and grace can never finally nor totally fallaway can never perish eternally Note That no man ever hath sanctifying grace or justifying faith but the elect onely and the elect being once called can never fall and this you may safely build on these grounds 1. Vpon the immutabilitie of God Mal. 3.6 I am God and change not His purpose is unchangeable He changeth his workes Mutat opera non mutat consilium Aug. cons lib. 1. cap. 4. hee changeth not his counsell His gifts and graces are without repentance Rom. 11.29 and faith is the gift of God Now unlesse he that hath faith and grace should persevere then his gifts were not without repentance and it is a trifling cavill to say That God doth not deprive them of faith but they cast away faith Dcum non eripere sed bominem abjicere sidem For no man can cast away faith unlesse God withdraw his grace which he doth not from any of the elect For they are all kept by the power of God through faith unto salvation 1 Pet. 1.5 And therefore saith God Ier. 32.40 I will make with my people an everlasting covenant that I will never turne away from them to doe them good but will put my feare in their hearts that they shall not depart from me I have loved thee with an everlasting love Ierem. 31.3 and Whom he loves he loves to the end Ioh. 13.1 The second is laid downe by Calvin Inflit. lib. 3. c. 24. whosoever have true faith are elected before all time as Rom. 8.30 Whom he predestinated them he called whom he called them he justified and all the elect are committed by God the Father to the keeping and protection of God the Sonne All that the Father hath he gives unto me Ioh. 6.37 O Father thine they were and thou gavest them unto me Ioh. 17.6 Now if you make question how he keepes them see vers 12. All that thou hast given mee I have kept and not one of them is lost And Ioh. 6.37 All that commeth to mee from the Father I cast not away In this respect hee is called the true Shepherd that will suffer no man to plucke his sheepe out of his hands that gives his sheepe eternall life and will not suffer them to perish Ioh. 10.28 In Gen 31. Iacob saith to Laban that he had not wasted his substance but if any thing were rent and torne he made it good So doth Christ the good Shepherd if any of Gods sheepe bee stollen and lost hee redeemes them againe by his owne life laid downe for them If any be dead hee is like to the Pelican which as Augustine affirmeth In Psal 102. spils her owne bloud to heale them Nay there is not one whom God the Father hath commended to the keeping of God the Sonne but he will shew him to his Father and bee accountable for their soules at the day of judgement For hee will raise them up at the last day Ioh. 6.39 The third upon the sealing of this assurance unto mens consciences The Covenant is not only made Gen. 17.7 but also sealed and we have an earnest penny in this life Hee hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 Grieve not the spirit by which yee are sealed Ephes 4.30 The foundation of God remaineth sure 2 Tim. 2.11 After yee beleeved yee were sealed with the spirit of promise which is the earnest of our inheritance Ephes 1.13 Consider the word it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Chemnitius observes Exam. Concil Trident. part 1. signifies a pledge a seale a caution which stands for a part of the payed price and whereby there is credit made of the summe remaining to be paid To note that in regard that God unto all the elect hath made a promise of a Kingdome hee stands thereby indebted to them and because it is long a comming and Satan still urging them to doubt for the peace of their consciences and quietnesse of their mindes he hath left them a pawne and pledge so that hee hath not onely made a Covenant but hee hath set to his seale not onely so but he hath bound it with an oath that we might have strong consolation Heb. 6.18 nononely so but hee hath giuen us a pawne and that of no small value for it is his
holy Spirit He hath sent the spirit of his Sonne into our hearts by which we cry Abba Father Gal. 4.6 But to make it more evident it may bee demonstrated by these reasons First those that be married to Christ for ever cannot fall away from faith and grace but all the Elect and children of God are such I will marrie thee unto myselfe for ever in righteousnesse in judgement and in compassion I will marrie thee in faithfulnesse Hos 2.19 20. Of which union and neerenesse by marriage when the Apostle speaks he saith that the Church consisting of his Elect are members of his body of his flesh and of his bones Ephes 5.30 Secondly they are branches of Gods owne planting therefore not to bee plucked up Ioh. 15. They build their houses upon the rocke Christ therefore they cannot bee overthrowne Matth. 7. Thirdly they are of his Church therefore the gates of hell cannot prevaile against them Matt. 16.18 Fourthly though they fall yet they cannot bee cast off for the Lord putteth under husband Psal 37.24 His left hand is under my head the right hand of the Lord embraceth me saith the Spouse Cantic 2.6 The devill comes to strike my head but the hand of the Lord is under my head to steale away my soule but the right hand of God embraceth me Aug. in Psal 121. saith Augustine Fifthly Christ did pray for his Church that their faith might not faile Luk. 22.32 And hee was heard in that which he prayed I know thou hearest me alwayes Ioh. 11.42 But that was onely for Peter No Bellarmine himselfe saith That Christ prayed mediately for the other Apostles Mediatè pro alus Atostolis nec si lùm pro perseveramià Apostolerum sed omnium electorum Bellaâ—m DeRoman Pentâ—sdtb 4. cap. 3. Rogavi nè deficiat fides tua intelligamus ei dictum qui adificatur super Petram Aug. De Corrept grat lib. cap. 12. nor onely for the perseverance of the Apostles but of all the Elect. I pray not for these alone but for all that shall beleeve in me thorow the world Ioh. 17.20 Yea and aske Augustine I asked that thy faith faile not we may understand it spoken to him that is built on the Rocke he prayed therefore he was heard nay he sits now making continuall intercession for us Rom. 8.34 Sixthly they that abide in Christ and Christ in them cannot utterly fall and perish but such be all they that are justified by faith for they eat his flesh and drinke his bloud and therefore Christ is in them and they in him as our Saviour speakes Ioh. 6.56 Hee that eateth my flesh and drinketh my bloud dwelleth in me and I in him Lastly There is one reason unanswerable from 1 Ioh. 3.9 Whosoever is borne of God sinneth not nor can he sinne But all reprobates doe sinne and can sinne therefore reprobates were never borne of God which is not meant of every sinne for there is sinne in the most holy If any man say he hath no sinne he deceiveth himselfe 1 Ioh. 1.8 but it is to be understood of such sinne whereby any man doth wholly fall backe into the power of the devill wholly into falshood and iniquity But they fall from grace make shipwracke of faith and must needs fall from God wholly into Satans power But unto this Bellarmine answers where he disproveth the exposition of Ambrose Bernard and Augustine He cannot mortally sinne so long as he is borne of God Non pâ—tell lâ—thalitèe peicare quamdiu natus est ex Deo Aug. De Iustist lib. 3. cap. 15. Hierome Contra Pelagion lib. 1. pag. 268. So Hierome in his Dralogue taking leave to change the causall particle because into a conditionall how long But Saint Iohn shewes that Bellarmines quamdiu so long as is as much as nothing for his purpose is to teach that a maâ— once borne of God can never bee given over wholly to serve sinne and Satan the reason because he is borne of God Excellently the same Apostle chap. 5.18 we know that if a man be borne of God the wicked toucheth him not The devill may throw his darts and shoot his arrowes which may wound and hurt him sore but cannot touch him that is not lay so fast hold on him as to take him with him to death to hell So that a childe of God sinding himselfe in the state of grace may with comfort meditate upon these Scriptures Iob. 4.14 whosoever drinketh of the water that I shall give him shall never be more a thirst but it shall be in him a well springing and growing to eternal life Matth. 24.24 There shall arise false Christs and false Prophets to deceive if it were possible the very elect Ioh. 10.28 Mysheepe heare my noice and I give unto them eternall life and they shall never perish nor shall any plucke them out of my hands Rom. 8.38 39. I am perswaded not grounded upon extraordinary revelation but upon the death of Christ vers 32. On Gods free justification vers 33. On Christ intercession vers 34. Phil. 1.6 I am perswaded of this thing that he that hath begunne this good worke in you will also peforme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will perfect it untill the day of the Lord lesus Christ 1 Pet. 1.5 The elect are kept by God through faith unto salvation If you list to heare the judgment of ancients in this point marke the disputation of Augustine a Si quispiam clecterum sereat tum fallitur Deus at nemo electorum poit quia non fallitur Deus Aug de Gratta Cerrept cap. 7. If any of the elect perish then God â— deceived but none of the elect perish because God is not deceived b Si quispiam dicterum pereat tum vitio humano vincitur Deus c. If any of the Elect perish then God is over come of hâ—m inevice but none of the Elâ—â—l perish because God is over come of nothing So Gregorie c Aurum quod pravis Diabcli persuasion but sternt potest ut â—â—tum aurum ante ecules Dei nâ—â—q am c. 〈◊〉 Meral lib. 31. as 13. That gold which by the wicked perswasions of the devill may be stricken downe like dirt never was gold in Gods account had sanctitie as it were before men they lose but in Gods accourt they never had it Lombard likewise speaketh to the same purpose d Noâ— potest 〈◊〉 que 〈…〉 praedeâ—â—tur non 〈◊〉 tur Loâ—â—b lib. 1 distinct 40. Both cannot bee true that one should bee predest inate and not saved So Aquinas e Serepti in libro viti deâ—â— non 〈◊〉 Aqeâ—n 1. 〈◊〉 21. Art 3. 〈…〉 24. Those that are written in the book of life câ—â—not be blotted out Espencaeus on 2 Tim. allowes that of Augustine of catechizing the simple chap. 11. f Ex Je usal m â—stâ non erat qui serâ—it Objections against perseverance grounded on Scriptures answered Out of that Ierusalem
confesse with David mourne with Ezekiah weepe with Peter fall at Christs feet with Mary wipe them with our haires and kisse them with our lips and cry Lord be mercifull to mee a sinner And so I come from the person I to the action take away I will take away their sinne In the former verse he will turne away iniquitie in this verse he will take it away the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an â—â—nusuall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to take away that which troubles and hurts to note that When God forgives sinne he takes it quite away Doct. that it can hurt no more for God will not remember it any more as Ier. 31.34 I will forgive your iniquitie and remember your sinnes no more He will not remember to object it to punish it to condemne us for it He doth not so take it away ut non sit that it may not be sed ut non regnet but that it may not reigne as Augustine Aug. de coniâ—g concupisâ—en lib. 1. cap. 21. When he brought Israel into Canaan he did not cast out all the Canaanites still some of them dwelt in the land but were made tributaries and brought under subjection Iosh 17.12 13. which is by Hierome in many of his Epistles morally applied unto sinne in a man regenerate Velis nolis habitabit intra fines tuos lebusaeus Whether thou wilt or no the Iebusite shall dwell within thy borders but it is made tributary brought in subjection and made serviceable for the true Israelite First for the continuall exercise of his faith to make him warre and fight the good fight of faith against it Secondly to make him still keepe his armour about him lest he should be surprised unawares when men have no enemies they put off their armour Thirdly to worke humiliation in regard we must still carry sinne about us and cannot be rid of it still a Dalilah to solicit us and we cannot avoid her Fourthly to move us to have recourse unto God that he would weaken it and pray unto God that he would pardon it Thus God alwayes works good out of evill turnes poyson into an antidote Lib. 1. dist 46. as Lombard God in forgiving sinne takes it quite away Conclusion that it shall never be remembred As farre as the East is from the West so farre hath he set our sins from us Psal 103.12 He subdues our iniquities and casts all our sins into the bottome of the sea Micah 7.19 If he suffer any remembrance of it to remaine it is for our greater good and his greater glory And so I come from the phrase of taking away to the spots and staines which are washt away and cleansed I will take away their sinne Here is the happinesse of Iew and Gentile and here is the glory of our redemption by Christ here is the peculiar prerogative of the Church that our sinnes are pardoned and the punishment removed and taken away This was Iohns message he should goe before Christ and prophesie of salvation by the remission of sinnes and the great benefit at the day of refreshing is the putting away of sinne Act. 3.19 And this is the great cause of the Churches rejoycing because he forgives all thine iniquities heales all thine infirmities redeemed thy life from death and crowned thee with mercy and loving kindnesse Psal 103.3 4. 1. Reason 1 This belongeth only to the beleevers and repentant as appeares by comparing Ioh. 3.16 with Act. 3.19 all unbeleevers all impenitent persons are excepted for albeit God beare long with them he is but fetching his stroke the farther and the end of them will be that in Ioh. 8.24 Except yee beleeve and amend yee shall die in your sinnes Marke the incomparable happinesse of the godly Christian beyond others the wicked is all the time of his life like to a greene bay tree Psal 37.35 but suddenly I went by and sought him but his place could not be found But vers 37. Marke the iust man for his end is peace he may be all the time of life like a tree in the dead time of winter without sap lease and beautie but as it is 1 Cor. 15.19 If in this life only wee have hope in Christ wee are of all men most miserable Hence First Vse Ministers must learne not to propose remission of sinnes to all in generall but to such as beleeve and repent Secondly it reproves Philosophers who sought blessednesse in honours pleasures morall actions and not in Christ by faith Thirdly Iewes and Iusticiaries who seeke it in their owne works And so I come to a second confirmation of the mysterie in the vocation of the Iewes VERS 28. As concerning the Gospell Vers 28 they are enemies for your sakes but as touching the election they are beloved for the fathers sake IT is taken from the dignitie of the Iewes Exposition though enemies of the Gospell for your sake yet are beloved for the fathers sake therefore hee will restore and call them As if he should say They are indeed enemies yet doth not Israel cease to be a nation deare unto God because God once elected them the infidelitie of some cannot frustrate Gods election because his gifts be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance and if the vigour of election be yet in the nation then must we hope for their conversion at some time or other That 's the argument I come to expiscate the meaning of the words They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies which some referre to God they be hated of God as Origen followed by Paraeus and Beza some referie it to Paul and the Church as Chrysosâ—ome Theod. and Luther as if he should say They are mine and your enemies because of the Gospell which we preach Or thus Propter Evangelium quod aâ—nunciaâ—us They are enemies while they continue in unbeleefe but shall be loved when they are converted Or thus It is meant of divers sorts of Iewes they are enemies among them who spurne against the Gospell they beloved who are the remnant according to election Or thus It is not meant of particular men but of the whole nation which at that time seemed to be rejected because of unbeleefe but was not utterly cast off in regard of Gods election and the promise made to their fathers So then these are not contrary The Israelites are enemies and hated The Israelites are not enemies but beloved for first contraries must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the same but these are not the enemies being such of them as beleeve not the beloved such as are elected Secondly contraries must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same respect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one and the same time but the Iewes are enemies and yet beloved both in divers respects enemies for the Gospell beloved in respect of election and this at divers times enemies in the time of their unbeleefe
but beloved after their conversion Concerning the Gospell Some give this sense If a man should judge of them by their persecution of the Gospell he could hardly hope for their conversion yet in regard of election and promise wee must doe it But it will appeare more plaine if you consider the next clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your sakes that is The Gentiles are by accident the cause why the Iewes hate the Gospell Quia â—nim Iudaei visebant Gentes Evangel um ans plecti idâ—o mâ—litiosâ— Evangeliis abjiciebant For because the Iewes saw the Gentiles did embrace the Gospell therefore did they maliciously cast away the Gospell Now if you will know why they are enemies the text gives two reasons First from the occasion not given but taken to wit the Gospell which they refused Secondly the end that the Gentiles by their unbeleefe might enter in If you would know why there is hope of their receiving there be also two reasons First their election unto life Secondly Gods promise and covenant made with their fathers both immutable Lastly how are they beloved for the fathers sake 1. Not for their fathers merits as Lyranus thinks Non propter merâ—â—a patrum on Rom. 11. 2. Nor because that after their conversion the Lord shall put them in minde of their fathers as Ambrose thinks Non quia sequuntur patrum sidem 3. Not because they follow the faith of their fathers as Origen thinkes for that is true of beleeving Gentiles also But they are beloved for the fathers sake that is for the promises made to their fathers as Tolet and the ordinary glosse Propter promissiones Patribus factas because they are descended of those parents to whom God made that covenant Gen. 17.7 I will be the God of thee and of thy seed Hence arise two questions 1. Quest. 1 Can one and the same man be both enemie and friend beloved and hated of God Yea Answ Paul before his conversion was loved in regard of election for Gods love was the impulsive cause of his election yet an enemie to God in persecuting his Church which whosoever doth persecute doth persecute Christ Saul Saul why persecutest thou mee c. Act. 9.4 Thus Christ is said to give his life for his friends Ioh. 15.13 and Rom. 5.10 to reconcile us when we were enemies So the elect are by nature children of wrath and enemies and yet friends and beloved before grace and sanctification because by the mercy of God they are from eternitie chosen and beloved in Christ 2. Quest. 2 If any one be beloved for the fathers sake then a man may be converted and called by reason of and for his fathers merits and so every man lives not by his owne faith The argument is not good Answ For first regeneration comes not by succession but proceeds from grace Secondly children of faithfull parents are not accepted to eternal life for their parents faith but must beleeve themselves and be saved by their owne faith as Habac. 2.4 Lastly in that the Iewes are beloved for their fathers sake as Salomon was never wholly deprived of Gods Spirit and favour for Davids sake 2 Sam. 7.14 15. It proceeds not from their workes or persons but from Gods gracious and everlasting Covenant which is the root and fountaine of it For the summe of his Covenant is this I will bee their God and the God of their seed And some there must bee to whom this Covenant is made and that some is beloved for the Covenants sake The parts are two The parts The present condition of that Nation miserable enemies as concerning the Gospell The future condition what they shall be that is hopefull Beloved for the fathers sake In the former observe 1. Their miserable condition enemies 2. Whereby this appeares by their contempt of the Gospell 3. The offence and scandall the Gentiles for your sakes I begin with the condition enemies This is the condition of man before grace and without the favour of God Man before grace is enemie to God Doct. Therefore the Apostle speaking of the converted Ephesians saith that naturally and before grace they were children of wrath as well as others Whatsoever is their state now their hope now their privilege now that they are engrasted into Christ yet before that time they were children of wrath as well as others Ephes 2.3 In Rom. 5.10 Before we were reconciled by the death of his Sonne wee were enemies In Col. 1.21 While our mindes are set on evill workes wee are enemies while our mindes are on the earth and our affections to the things of the world we are enemies for the love of the world makes us enemies to God Iam. 4.4 If the world should love us Si mundus nos deligeret diligendus non esset Aug. â—e mundi venitate cap. 1. wee should not love it saith Augustine Hence is it that wee are reconciled to God Who are reconciled but enemies That we are set at peace with God by the crosse and bloud of his Sonne to note That before the peace was concluded we were enemies The reason Reason Till the time that God give grace man doth nothing but sinne his best actions are sinne and this sets God and him at oddes Let Paul be witnesse Rom. 14. ult Whatsoever is not of faith is sin Be witnesse Salomon His prayer is abhomination Prov. 15.8 First Vse 1 to teach unregenerate men to see their owne miserable condition and danger wherein they live Gods enemies The Lord will make warre with them and if they obtaine not a peace destroy them for ever Hee will send the host of Angels to destroy the great Host wherewith he shakes Kings and Kingdomes Ioel 2.25 Secondly Vse 2 it shewes the happinesse of all that are sanctified they are no more enemies but friends not servants but sonnes not strangers but heires they are no more children of wrath but of the promise they fight not against God but for him they are christened by his name Christians fight his battels Christs Souldiers receiving the Sacraments dwell in his house the Temple of his Spirit have already the earnest penny of their inheritance and after the conflict shall have a crowne of glorie O then study to be at peace with God labour to bee friends with God let your tongues praise him your lives please him your soules rejoyce in him your hands fight for him so shall you be blessed of him and invested into that Kingdome where shall be life that never dieth love that never cooleth beautie that never fadeth a crowne that never withereth God grant us all to weare it I come to the argument whereby it appeares that they are enemies Contempt of the Gospell Concerning the Gospell All men Doct. during the time that they receive not the word but resist and withstand the course and preaching of it are Gods enemies and hated of him Those that submit not to his Scepter that is
Ioh. 15.5 My purpose is to dispute against all these in that point wherein they all agree concerning universalitie of grace the condition being kept For order I shall first lay downe my proposition Secondly the confirmation from Scripture Thirdly shew the absurd consequents of the adverse opinion My proposition is this Whereas all men were by nature children of wrath and in themselves lost God according to his good pleasure out of the whole masse elected some to whom he appointed Iesus Christ to be their Mediatour and Redeemer to prove this the Scriptures are frequent The 10. of Ioh. 15. Christ layeth downe his life for his sheepe But all are not Christs sheep for some be goats Matth. 25. some be wolves some follow the voyce of strangers Secondly Christ died onely for his friends Ioh. 15.13 But the elect onely and such as shall bee saved are his friend Thirdly the Apostle tels us Ephes 5.26 That Christ gave himselfe for his Church that hee might sanctifie it and that he is the Saviour of his bodie vers 23. But the elect onely univocally and they onely are members of his body unto these places adde these reasons founded upon the Scriptures First Reason 1 Christ died only for those that should beleeve in him Ioh. 3.16 But it is not given unto all to beleeve for you beleeve not because you are not of my sheepe Ioh. 10.26 To beleeve is a gift proper to the Elect alone As many as were ordained to eternall life beleeved Acts 13.48 Secondly Reason 2 Christ redeemed only them whose Advocate he is but he is the Advocate of the Elect onely not of the reprobates I pray not for the world but for them that thou hast given mee out of the world Ioh. 17.6 Now it cannot bee that the world should be given him out of the world and therefore although wee in charity pray for the conversion of Turks Iewes Infidels out of the world yet it followes not that Christ did pray for the whole world for he knew who they were that should bee saved and so doe not wee and therefore hope the best of them that are without and yet of the world Est mandus damnandorum de qâ—o scriptuâ—◠〈◊〉 cum mundo pereat proâ—sto non orat est mâ—â—â—â—s saâ—vandora de quo Apostolus Deuâ— erat in Christo mundam sibi reconcilâ—uâ—s pro â—sto orat Aug. in Ioh. Tract 110. There is a world of those that shall be damned of which it is written lest yee perish with the world for that he prayeth not there is a world of those that shall be saved of whom the Apostle God was in Christ reconciling the world to himselfe for that he prayeth saith Augustine Thirdly Christ died onely for those that are appointed to salvation for the death of Christ is the subordinate meanes which God useth to save those whom hee would have saved But all men in the world are nor appointed to salvation It will bee answered That it is Gods will that all should bee saved upon this condition if they beleeve So then if it can bee evicted that Gods election unto life is not conditional but absolute in setting apart a certaine number to whom only he will give power and grace to beleeve and to none other then will the Conclusion be good That for the number onely Christ hath died The first place shall be Matth. 20.16 Many are called but few are chosen Therefore though the outward meanes bee offered unto many yet onely some are elected and chosen unto life To this some have answered That there is a twofold election Generall of all who are called to the outward profession of obedience Speciall of those who obey their calling and persevere in faith to the end So they make the meaning this That few are elected not in respect of any election and separation in the decree of God But because among many some onely persevere unto the end To this I answer 1. There can bee no such generall election for what election where all are received 2. To say many are chosen where Christ saith but few are chosen what is this 3. To the point If that speciall election depend upon mans perseverance and not mans perseverance upon election If men bee elect because they persevere and not rather persevere because they are elect then are men causes of their owne election and chuse God first contrarie to that rule of Christ You have not chosen me but I have chosen you Ioh. 15.16 Contrarie to the Apostle We loved not God but God loved us first 1 Ioh. 4.10 Contrarie to that of S. Paul Who hath separated thee but God who separates and distinguishes one from another 1 Cor. 4.7 Secondly Matth. 20.23 The Kingdome of God shall be given unto them for whom it is prepared of my Father Therefore it is not prepared for all and to strengthen this Conclusion the Apostle saith that some bee vessels of wrath prepared to destruction Rom. 9.22 To this they answer That these places prove not any particular exception of some from glorie but that the kingdome is indifferently prepared for all that shall beleeve and they that beleeve not are by their incredulitie prepared to destruction whereunto this is my reply Wee grant that none but beleevers are ordained to glorie but wee make faith and beleeving an effect and consequent of election and preparation unto glorie So that the number of beleevers is as certaine as the number of the elect For I aske whence is it that we have faith It is not of our selves it is the gift of God Ephes 2.9 If faith bee Gods gift how is it that all have not faith There is no reason but because God gives it not to all And why doth not God give it unto all But only because God hath chosen some whom bee purposeth to save in Christ and to these only is faith given If it be said that God gives it to all but all receive it not then is Gods will resisted and mans will frustrates the purpose of God contrarie to that rule of the Apostle Rom 9.19 Who hath resisted his will I come to the absurdities that follow upon this First Absurdities that would follow universall grace to affirme that Christ died universally for all that should beleeve and not for any speciall number takes away Gods predestination makes it a confused and conditionall purpose whereas the Scripture reacheth that Gods election is certaine and definite that hee hath decreed and knoweth the number of the elect 2 Tim. 2.19 The Lord knoweth who are his Ioh. 10.3 Christ calleth his sheepe by name Secondly it would follow that election should be from the fore-sight of faith contrarie to the Apostle Ephes 1.5 who saith That he hath predestinate them through Iesus Christ unto himselfe according to the good pleasure of his will Non quia sancti cramus futuri aut quia fuâ—â—us sed ut essimus Aug. depraedest lib. 1. cap. 18. Not
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
makes much for Gods glorie Reason 1 that his judgements and secrets especially in matters of election and reprobation as also of particular events and of the times and seasons are hid and it is not fit for us to know them Acts 1.6 God doth not as Ezechias did 2 Chron. 32. shew all his riches and treasures to the Babylonish Ambassadours Secondly Reason 2 we cannot finde them out because God in his dispensation of his workes hath hidden contraries under contraries viz. contrarie ends under contrarie meanes life under death riches under povertie glorie under shame as the Apostle speakes He being rich became poore that we through his povertie might be made rich 2 Cor. 8.9 and by dying destroyed him that had the power of death Heb. 2.14 And therefore if we trouble our braines in these we shall be oppressed by the brightnesse of Gods Majestie confounded in our owne imaginations The Poets report of Prometheus the Father of Doucalion Horat. lib. 1. Od. 3. Ovid. Mâ—â—am lib. 1. Natal Comes Mytholog li. 4. cap. 6. that for prying too farre into the secrets of Iupiter the God rewarded him thus sent him a box by Pandora the wife of Epimetheus which so soone as ever he opened a thousand evils and diseases brake forth Mille morborum malorum geuera cruperunt by which they intimated the danger of prying into Gods secrets Thirdly Reason 3 they that in this have been inquisitive and curious have plunged themselves into such inextricable labyrinths and mazes that they have never been able to come out of them unto which we may adde That we have employment sufficient for our soules health to busie our mindes all the dayes of our life in searching out in musing upon in bringing into practise the lessons of Gods revealed will and word which containes whatsoever is necessarie for our salvation Wee can never in this mortalitie sound the just depth of that much lesse obey it and follow it Therefore what vanitie and folly were it to omit and leave undone that which God hath commanded and so highly concernes us and preposterously and unprofitably to dwell in the search of things impossible to be knowen and unprofitable if they were knowen Which serves first to answer all curious and unnecessarie questions Vse 1 as for example Why did God create man apt to fall Why did hee not keepe him from falling Why did God elect some and refuse others Why doth not God cause his word to be preacht at once in all places Why doth God condemne men for unbeleefe seeing no man can beleeve except God conferre faith upon him Why doth God suffer the greatest part of the world to lye buried in blindnesse and infidelitie Why doth hee at one time call moe than at another Is not God unjust and cruell to predestinate men to condemnation before they have done any evill I will not say to these as once Augustine answered him that made the question what God did ante mundum conditum before the world was made Aug. Confess lib. 11. cap. 12. That God was making hell for such idle and curious Questionists But I say with Chrysostome Ista ignorantia ipsâsâ—imtiâ sapâ—enâ—â—or est Chrysost in Eph. 5. Hom. 19. Bern. de pugna spirituals serm 2. Cave inquirere quae non debes scire curiositas pericâ—losa praesumptio est damnosa pâ—ritia in obscuris an daces in periâ—â—losis praecipites facit De modo banc vivendi serm 44 That ignorance is wiser than knowledge it selfe And I say with Bernard that it is contraria omni pietati contrarie to all godlinesse Take heed thou inquirest not after those things which thou oughtest not to know curiositie is dangerous presumption damned skill it makes men wex bold in hidden points to run headlong in dangerous points Let us passe by curious questions bid adue to all vaine speculations Let us exercise our selves in searching the Scripture First to know and practise such things as concerne our faith the sanctification of our life and the salvation of our soule Vse 1 this will finde employment enough though wee were as wise as Salomon and could live as long as Methusalem did And so I come to examine what particular conclusions will come from the word And first from this that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The riches of wisdome and knowledge True riches consists in true wisdome and in knowing of God There is one dives sibi rich to himselfe another dives Deo rich unto God Luk. 12.21 He that hath onely outward treasures is rich to himselfe but he that hath the treasures of wisdome and knowledge is rich in God But where is this rich minerall of wisdome and knowledge to be found I answer out of the Apostle Coloss 2.3 All the treasures of wisdome and knowledge are hid in Christ How then may wee come to have our part in them I answer By searching and knowing the Gospell that is the field spoken of Matth. 13.44 Disce home ubi sunt verae divitiae regnum caelorum vere divitem facit praestat Deum ipsum quo praesente quid deosse potest Learne O man where are the true riches the kingdome of heaven makes man truly rich it gives God himselfe who being present nothing can bee wanting saith Ferus A man may bee like unto Lazarus without bread like Peter without money like Iob without friend yet if hee have a costly jewell in a box hee is rich and wealthy so is hee that hath that pretious jewell of wisdome and knowledge If you desire to be enformed what riches it is to have wisdome and knowledge See Prov. 8.10 Secondly Vse 2 from these How unsearchable are his judgements and his wayes past finding out VERS 34. Vers 34 Who hath knowen the minde of the Lord or who hath beene his Counsellour 1. HIs wayes and judgements viz. the course and order which God observes in managing and disposing universall and particular things Doct. The course and order which God observes in managing and effecting his workes and purposes are not to be sought into farther than they are manifested in the word So Moses Deut. 29.29 Things secret belong unto God but things revealed to us and to our children When the Disciples moved that question Master wilt thou at this time restore the Kingdome Our Saviour answers that it is not fit for them to know the times and seasons Acts 1.6 Where the Spirit of God hath had no mouth to speake we must have no cares to heare and where hee ceaseth to direct wee must cease to enquire They are too malapart and saucie schollers who will needs know more than Gods Spirit is willing to impart Hee hath written enough to convert their soules to give wisdome unto the simple to rejoyce the heart and to give light unto the eyes Psal 19.7 8. He hath revealed enough to make them wise unto salvation to teach to reprove to correct to instruct in righteousnesse to make them