weepe for sinne and turne to be saved as Ezech. 36.26 I will take away your stony heart and give you an heart of flesh but it is principally meant of a contracted kinde of hardnesse when men hearing the word whereby they should bee conuerted and judgements whereat the heart should melt as did the heart of Iosiah 2 King 22.19 yet notwithstanding make their faces impudent and their hearts hard and resolve to march on in their sinfull wayes this hardnesse is the verie harbinger of death and the fore-runner of everlasting destruction Which makes mine heart to tremble Application and my bowels to yearne and my soule to mourne in secret for many of our people whose hearts be like to anvils the more they are beaten the harder they grow who have both seene and heard the judgements of God and tasted the sweet mercies of God yet have neither beene affrighted from sinne by judgement nor allured to holinesse by mercie surely all the signes and symptomes of destruction are upon them when man breakes the Sabbath heares the promises Isa 58.14 and Isa 56.5 and casts it behinde his backe the threats and punishments as the man stoned Numb 15. that he will kindle a fire in their gates that shall never be quenched Ierem. 17.27 and makes his face hard against them and goes on still in his wickednesse must needs be in the state of reprobation and hath all the marks and tokens of a castaway upon him The contemner of the word that heares the gracious promises Prov. 3.2 Luk. 11.28 〈…〉 are they c. Iosh 1.8 The judgement against them that refuse to heare Prov. 1.24 Because I 〈◊〉 called and you refused c. Zach. 7.12 13. The 〈◊〉 made their hearts as an Adamant stone lest they should heare the Law and the words which the Lord of hosts sent in his spirit by the ministerie of the Prophets therefore came great wrath from the Lord of hosts Therefore it is come to passe that as hee cried and they would not heare so they cried and I would not heare saith the Lord of hosts He that heares this and yet hardens his heart against it and will neither mend for mercie nor judgement is in the estate of damnation and hath all the signes and symptomes of a reprobate upon him and therefore let us labour for soft and tender hearts that if God threaten may melt and tremble if hee promise mercie may rejoyce and be glad if hee doe us good let us take the cup of salvation Psal 116.13 Let us pray God that we may weepe because wee have not wept mourne because wee have not mourned that our hearts may not bee in the hand of the Devill like hard clay but in the hand of God like wax And so I come from the proposition to the confirmation vers 8. VERS 8. According as it is written God hath given them the spirit of slumber eyes that they should not see and cares that they should not heare unto this day HEre is the confirmation of the rejection of the Iewes proved by two testimonies wherein I note first the Oracles whither he resorts for determination of this point In these words as it is written from whence the conclusion is Doct. That the written Word ought to bee the Iudge of all controversies and doubts It is able to make us wise unto salvation through the faith that is in Iesus Christ and is profitable for doctrine reproofe correction and instruction as above on these words What saith the Scripture And so I come to the confirmation if I may first cleere a doubt Origen saith There is no place of Scripture where it can bee found in the written Word which is as much as to say that Paul lied indeed it is not to the Word but to the sense and meaning both in Isa 29.10 The Lord hath covered you with a spirit of slumber and shut up your eyes your Prophets and your chiefe Seers hath he covered and their visions are as a booke that is sealed Buxtorfius and Arias Montanus translate the Hebrew word thus the spirit of slumber And it is againe in Isa 6.9 Make their eares heavie The Apostle addes of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this day that they might not thinke that this prediction was already finisht but that the judgement was upon them till this day I will not insist upon the difference betweene the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath made them drunke So they use the word in Isa 19.14 and the originall which signifies he hath covered them Nor is it materiall that the Septuagint expresse it by the active referring it to the people that they have shut their eyes and so Luke cites it Acts 28.27 they have winked with their eyes that they should not see and S. Paul referres it unto God God hath given them c. For it is a good observation of Peter Martyr That is said to be done of God Id dicitur fieri à Deo quod sit Dei imperio which is done by Gods command Nor will I insist upon the signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated slumber or compunction which some take from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to move or drive and interpret it the spirit of perplexitie or maligne spirit as Anselme Some call it the spirit of envie whereby they were offended at the calling of the Gentiles but this is but conjecturall yet appeares no reason why the Hebrew word Tardemah should bee rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying pricking and compunction of heart Therefore Beza and Tolet are of opinion that it signifies slumber or sleepe rather than compunction yet seeing that Chrysostome Origen and Theophylact who best knew the signification of the word and the Scriptures also used the word in this sense Acts 2.27 They were pricked in their hearts I thinke it had not beene amisse if it had beene rendred the spirit of compunction And yet I hold the sense and meaning to bee all one and Osiander gives a reason because they are pricked and stirred when they are called to the Gospel but as men asleepe are loth to awake my judgement is that this spirit of slumber or compunction is the same which Paul in 1 Tim. 4.2 cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conscience burned with an hot iron and that is all one with the spirit of giddinesse and answers fitly to that in the seventh verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall more fully expound the words when I come to them in particular In the first proofe I note 1. The judgement 2. The Author 3. The continuance The judgement the spirit of slumber 1. Generall 2. In two particulars the excaecation of the eyes the other the obturation and stopping of the eares The author he God hath given c. The continuance to this day of these in order and first of the author he he hath given Hardnesse of heart is brought upon man by God
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
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
not onely whilest they live by their sinnes treasure up wrath against the day of wrath and prepare a fire in which they shall everlastingly be burned but also by propagating their sinnes unto posteritie and leaving behinde them the example of their vices whereby others daily are successively corrupted doe adde fuell to that hellish fire and increase their never ending torments So Gods servants even after they are dead have still a stocke going when as they leave behinde them their Christian vertues for examples and their holy writings teaching and perswading others to follow them whereby a daily addition is made to their glorie and happinesse Such legacies after his departure hath this reverend and faithfull servant of Christ left for the use and benefit of the Church and such children to perpetuate his name and memorie unto all posteritie I meane the summe and substance of many his learned Sermons which he preached in his place charge at S. Marie Overies in Southwarke to the great benefit comfort and contenment of those that heard him The which though he had not polished and perfected for the Presse as he might have done if it had pleased God to have prolonged his life yet I thought it not fit that they should alwaies be hidden from the world because they had not on them their best apparrell They were I assure thee his owne legitimate children conceived and bred in his owne braine which were thus farre fitted for their birth and prepared for the Presse though himselfe wanted life and strength to bring them forth Esteeme them not the lesse because they are Orphans but entertaine them rather with the more love and if thou findest in them any defects and wants pitie them the more because they have lost their father who would had he lived have supplyed them and esteeme them both in their own worth and also for their fathers sake And if I finde that thou givest this kinde entertainment to these his fruitfull labours as it were his first borne there are divers other children of the same father which shall ere long bee brought to light I meane his Lectures on the twelfth Chapter to the Romans and on a great part of the â—19 Psalme with some others In the meane while I commend them to God and the word of his grace which is able to build thee up and to give thee an inheritance among all them that are sanctified Thine in the Lord Iesus J. D. The Contents GOds Ministers must not conceale comforts from the wicked pag. 5 Wicked men presume upon outward privileges pag. 9 No outward privileges exempt from Gods anger p. 12 The faithfull cannot finally fall away p. 14 All that carrie the name of Christians are not in the Covenant p. 17 Those of all Nations that beleeve and repent shall be saved p. 19 A man may be assured of his salvation in this life p. 22 Parentage can neither hinder nor further salvation p. 40 Grace is above greatnesse p. 42 Sinne will ruine a people notwithstanding outward privileges p. 46 God predestinated us in Christ p. 52 We are predestinate to the meanes as well as the end p. 53 Faith nor workes forseene no cause of election p. 60 No meanes to glorie but by Christ p. 71 All that doe good workes are elect and shall be saved p. 74 The elect cannot finally be cast off p. 76 The Scriptures able to make wise to salvation p. 79 There is a familiaritie between God and his children p. 85 Prophets and good men stand in the gap p. 87 Prayers the Churches best weapons p. 89 The wicked persecute the best most p. 93 When the Prophets are gone the people fall from God p. 95 Wicked men overthrow the meanes of Gods service p. 98 Wicked men dispute against the truth with the sword p. 99 Christs Church scarsly visible sometimes p. 100 Wicked men requite Gods Prophets evill for good p. 102 When Gods servants crie to him hee answereth them p. 104 A great grace in corrupt times to bee preserved from sinne p. 109 God owneth not Idolaters for his p. 110 God hath alway a Church though invisible to man p. 113 To bow before an Idoll is idolatrie p. 117 God at all times preserves his Church p. 118 Those that belong to God are not many p. 120 God saveth man of his free grace p. 126 God in electing man respects not good workes p. 129 All men shall not be saved p. 134 No man can attaine life by his owne righteousnesse p. 135 Those that stand upon their owne holinesse are hardned p. 137 We must seeke God in a right manner p. 138 A man elect shall certainly be saved p. 139 Hardnesse of heart a signe of reprobation p. 141 The written Word should bee Iudge of controversies p. 144 Causes of hardnesse of heart p. 145 God punisheth one sinne with another p. 162 An heavie judgement to neglect the meanes to know God p. 163 Meanes of salvation abused turne to destruction p. 168 A miserie to heare and not profit p. 169 Meanes contemned are not profitable p. 173 God receiveth all that turne to him p. 164 The best things of wicked men turne to their destruction p. 177 They that seeke life in the Law finde destruction p. 181 God repayes men in the same kinde p. 182 God punisheth unbeleevers with spirituall blindnesse p. 187 God hates and severely punisheth infidelitie p. 193 When wicked men abuse their power God deprives them of it p. 194 Prudence in Ministers in denouncing of judgements p. 200 Men stumble at those things that should support them p. 203 The best may stumble reprobates fall finally p. 206 God workes good out of evill p. 208 God workes good to his by unlikely meanes p. 213 God takes al oportunities to do his children good p. 214 When the Gospell is abused God takes it away p. 216 Where the Gospell is preached salvation is offered p. 218 God requires an holy emulation p. 221 The good that is in others should provoke us to follow them p. 223 Gods kindnesse should make us ashamed of unthankfulnesse p. 225 The grace and knowledge of God and Christ is true riches p. 231 The Iewes at their conversion shall be inriched with graces p. 239 Faithfull Preachers turne all they say to their peoples use p. 241 Good people feare the losse of their faithfull Preachers p. 243 Ministers should intend the good of their people p. 247 Ministers by preaching and liuing should grace their calling p. 250 Good Ministers aime at the salvation of soules p. 252 A good Minister Gods instrument to save soules p. 256 Preachers must neglect no meanes to convert soules p. 258 We ought most to tender the salvation of those that are neere us p. 259 Living in sinne is an estate of death p. 261 Wee should not despaire of the calling of the Iewes p. 264 The Gospell the meanes of raising men from the dead p. 266 What is due to God of his owne blessings
saying THe second argument to prove that all the Iewes are not rejected Exposition is taken from Gods fore-knowledge and seemes to be thus framed God hath not cast away his people which he knew before but some Iewes are such people as God knew before therefore some Iewes are not cast off The termes are most of them easie for God hath not cast away his they are called his whom he from eternitie did purpose to save For rejection it is either temporarie or eternall he doth cast off his for a time and seemes to hide his face and loving countenance from them I will goe away untill they seeke mee Hos 5. But eternally he casts off none but such as were of old ordained to condemnation for this fore-knowledge some say was of them whom he fore-knew to bee apt to receive faith but this was the errour of the Greekes attributing too much unto mans free will and was much opposed by Augustine For it is thus said Deut. 7.7 8. The Lord set his love upon you not because you were many but because he loved you freely That is without any cause in you Oecumenius understands it comparatively hee fore-knew them before the Gentiles that is to bee called before the Gentiles But as Beza well observes here is no mention of calling but of eternall predestination Some take it thus which he knew that is enlarged and endowed with excellent benefits and privileges But this is sufficiently controlled by Tolet Annet 1. and hath indeed no warrant in the Text. This fore-knowledge of God saith Paraeus in Scripture is taken foure wayes First most largely for his generall knowledge whereby he knoweth things to come and not to come all things that are done in heaven and in earth of this spake Peter unto Christ in Ioh. 21.17 Lord thou knowest all things and this knowledge is only of the understanding and speculative this is not the cause of any thing nor is to be called his predestination because hee knowes many things to be done which are not done by his counsell and will Aquin. Sum. 1. quaest 14 â—rt 8. as Aquinas Secondly it is used for the foreknowledge of those things which he decreeth to be both of good which he purposeth to doe and of evill which hee purposeth to permit This practicke knowledge is not without counsell and is the infallible cause of all things that are and is that providence whereby the world is governed called the determinate counsell and fore-knowledge of God Acts 2.23 And yet this differs from election The difference between fore-knowledge and election as the whole from a part for election is but one part of predestination and providence and in this sense the reprobates are fore-knowen viz. preordained to punishment for their sinnes Thirdly strictly for the election and predestination of the Saints unto grace and glorie and so Augustine expounds this place whom he knew viz. whom he did predestinate So to fore-know is to approve as by this hee knowes not the wicked Matth. 7.23 Fourthly for the proegumenicall cause of election the free favour and mercie of God we are elect according to the fore-knowledge of God the Father unto sanctification through obedience and sprinkling of bloud where there is both the principal cause of predestinatioÌ„ God the father Secondly one end of it sanctification as well as glorie Thirdly outward or procatarcticall cause the suffering and bloud of Christ Fourthly the inward cause his fore knowledge that is his meere love unto us for from eternitie hee beheld us in Christ and in him loved us for he hath chosen us in him Ephes 1.4 Of predestination and what it is Before I come to gather the scope and drift of Paul give me leave to instruct you in that great point of predestination and therein I will make choyce of these principall heads 1. What it is 2. The order of it 3. The parts 4. The causes of predestination 5. The effects I begin with the first Bellarmine saith Degratia lib. Arbit lib. 2. cap. 9. that it is a certaine providence of God whereby certaine men out of the masse of perdition are mercifully chosen Ex massa perditionis misericorditèr electi and so are by meanes infallible directed to eternall life But this definition doth extend predestination onely to the elect which is both of the elect and reprobate and therefore unsound Secondly he makes predestination and providence all one which in themselves are different for 1. Providence reacheth to all creatures but predestination doth not so 2. Providence directs all things to naturall ends saith P. Martyr but predestination leads to those things that exceed nature as to bee adopted to bee sonnes of God to bee regenerate to bee seasoned with grace Lombard Distinct lib. 1. Dist 40. to come not onely to the hope but also to the fruition of glorie It is preparing of grace in this life and of glorie in the life to come True but this containes not all Est praeparatio gratia est praeparatio donorum Dei quibus certo liberantur qui liberantur coeteri in massa perd tionis relinquuntur De praedest Saâ—ct cap. 12. Augustine thus desines it It is the preparation of grace and of the gifts of God whereby they are certainly freed that are freed the rest are left in the masse of destruction But I will give out of all both ancient and moderne a more complete definition thus It is a most wise part of that most wise purpose of God whereby hee decreed before all eternitie some should be called to the adoption of sonnes should be justified by faith and in the end glorified others should be passed by that both by mercie on the one and justice on the other his glorie might be manifested Everie clause whereof I will demonstrate out of Scripture The 1. The proposed Genus a thing common to election and reprobation Paul Ephes 1.5 He hath predestinate us to bee adopted through Iesus Christ unto himselfe according to the good pleasure of his will And Rom. 9.11 That the purpose of God might remaine according to election And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good pleasure I take to bee all one 2. I call this purpose most wise for God doth nothing rashly or unadvisedly nothing that can bee corrected amended or repented of 3. Hee constantly decrees it that it is immutable So Paul 2 Tim. 2.19 The foundation of God remaineth sure I am God and change not Mal. 3.6 And the gifts of God are without repentance Rom. 11.29 My counsell shall stand Isai 46.10 And though God say Ierem. 18.8 that hee will repent that is to bee meant not of predestination or of the will of good pleasure but of the signe that is of those punishments which hee threatned by the Prophets Nam qui mutat opera consilium non mutat Ang. Confess lib. 1. cap. 4. Though God changeth his works yet
point which may bee built upon the immutabilitie of God 2. Vpon Christs keeping of the elect 3. Vpon Christs testimony Ioh. 10. 4. Vpon the sealing of Gods covenant Vnto these I may adde the authoritie of Augustine a Si quispiam eleclorum pereat tum fallitur Deus sed nemo corum perit quia non fallitur Deus Aug. de corrept gratia cap. 7. If any of the elect should perish then God is deceived but none of them perisheth because God is not deceived b Herum si quispiam peroat vitto bumano vincitur Deus sed nemo eorum perit quia xulla re viâ—citur Deus If any of these should perish God is then overcome by humane vice but none of them perisheth because God is overcome by nothing And against the Romanist I oppose their owne Espencaeus on 2 Tim. pag. 51. citing that of Augustine of catechizing the simple chap. 11. out of that Ierusalem there was not any that perished And Lombard Non potest utrumque esse c. Distâ—â—ct lib. 1. dist 40. Both these cannot bee true that any should be predestinate and not saved And Aquinas Part. 1. quaest 23. Art 3. One predestinate may die in respect of himselfe in a mortall sinne yet not in supposition or in a compounded sense And againe Quaest 24. Art 3. They that are written in the booke of life can never be blotted out The Vse is Vse To stay the trembling and fearefull hearts of many of Gods people in the day of temptation for though they fall yet shall they rise againe The most just man falleth seven times and riseth againe Prov. 24.16 The dearest of Gods servants may sinne as Peter did and as David and yet be pardoned and received to mercie againe Yet observe a difference betweene to sinne and to make or commit a sinne They sinne that deflect never so little from the strictnesse of the Law whether it be of ignorance infirmitie or malice they doe doe and commit sinne who sinne purposely although they have not performed the worke As Christ said to Iudas knowing what was in his heart what thou doest doe quickly So that to dâ—e a sinne is in ones minde to purpose or devise a sinne and of this is the Apostle to be understood 1 Ioh. 3.8 9. Everie one that doth sinne is of the Devill and hee that is borne of God sinneth not So the conclusion stands good that though the elect may sinne yet they cannot finally be cast off You may bee tolerably well armed against Popish objections if you remember that there is a two-fold election 1. To the undergoing of a certaine office as of Saul to a Kingdome of Iudas to an Apostleship Ioh. 6.70 Have not I chosen you and one of you is a Devill 2. To eternall life as Luk. 10.20 Your names are written in heaven In this Gods people are to rejoyce Secondly that many seeme to have faith which indeed have not and therefore make shipwracke of a good conscience 1 Tim. 1.19 Of such Ezechiel If the righteous man fall away from his righteousnesse Chap. 18.24 which places are alleaged by Bellarmine De justifi lib. 3. cap. 12. to prove the falling from grace And thus S. Luke himselfe speakes Luke 8.18 From him that hath not that which it seemeth he hath Perdiderunt fidem quà m viderentur potiùs babuisse quà m habu sse shall bee taken away They lost their faith which they seemed rather to have than to have indeed saith Espencaeus on 1 Tim. 1.19 Thirdly that hypocrites and unbeleevers may for a while bee counted amongst the branches of Christs owne planting though they be not such Everie plant which my Father hath not planted c. Matth. 15.13 They are branches secundùm praesentem justitiam according to the present righteousnesse non secundùm praescientiam not according to fore-knowledge as Ambrose distinguisheth of them Fourthly Faith in Scriptures is sometimes used for the sound doctrine of godlinesse In the latter times some shall depart from the faith 1 Tim. 4.1 Sometimes for the gift of miracles If I had faith c. 1 Cor. 13.10 Fifthly the faith of the best of the elect may decay and be shaken be like fire under the ashes like the soule in the time of a swounding like the Moone under a cloud a Sed electorum fides aut non deficit aut si deficiat reparatur antequam vâ—ta finiatur De Corrept gratia cap. 7. But the faith of the elect either faileth not or if it faileth it is repaired before life be endèd saith Augustine I end all with that of Lombard b Sinihil à charitate Dei nos separet quid non solùm melius sed certius hoe bono esse potest Lib. 1. diâ—â— 17. Analysis If nothing can separate from the love of God what can bee not onely better but more certaine than this good So I come to the third Argument Know yee not what the Scripture saith of Elias c. This Argument stands upon a comparison of Israel in the dayes of Elias with the present estate of the Iewes in Pauls time The estate of the Iewes in Elias his time is expressed in 1 Kin. 19.14 Elias complaineth Lord they have digged downe thine altars c. To which the Lord answereth vers 18. Yet have I left me seven thousand in Israel c. The state of the Iewes in Pauls time is Rom. 11.5 Even so at this time is there a remnant In the Argument I observe 1. Whither Paul goes for resolution to wit the Scripture 2. The resolution which containes 1. Elias his complaint vers 2 and 3. 2. Gods answer But what saith the answer of God vers 4. 3. The application that Paul makes of it to his present use Even so at this time vers 5. I begin with the first whither Paul goes for resolution that is the Scripture The Scripture is able to make us wise unto salvation Doct. through faith that is in Christ Iesus and is profitable c. 2 Tim. 3.15 That the man of God may be absolue and perfect Or as Salomon speakes Prov. 2.9 The word will make us understand righteousnesse and judgement and everie good path we must repaire to the Law and testimony Isa 8.20 and above that which is written we may not presume 1 Cor. 4.6 When one asked Christ what hee might doe to be saved hee referres him onely to the Scriptures How readest thou and What is written Luc. 10.26 So Abraham answered the rich Glutton They have Moses and the Prophets let them heare them Luk. 16.29 So the conclusion stands good That for resolution of doubts in things to be beleeved we have recourse onely to the word of God The Scripture alone is a sufficient Iudge of controversies unto this for satisfaction marke yee what Basil saith to Eustatius a Physitian Epist 80. Let the holy Scriptures be arbitrators betweene us and whosoever hold opinion consonant to
hâ—â—ano vincitur Deus If any one perisheth then God is overcome of human vice c Ex Ierusalem illa non suit qui periit Fspenâ—â—n 2 Tim. Out of that Ierusalem there was not one that perished saith Espencaeus d Non potest utruâ—â—q verum esse 〈◊〉 predestinitur non salvetar Loâ—b lib. 1. dij 40. Both these cannot be true that one should be elected and not saved sayes Lombard and the reasons bee pregnant 1. Gods immutabilitie 2. Christs keeping of the elect 3. Christs testimony Ioh. 10. 4. The sealing of Gods covenant But they that sinally fall were eternally reprobated and ordained to it Iude vers 4. For your better remembrance note these five propositions 1. There is a two-fold election 2. Some seeme good and to have faith which have it not 3. Hypocrites and unbeleevers may for a while be counted amongst the branches of Christs owne planting 4. They are said sometimes in Scripture to have faith who make profession of the doctrine of faith as 1 Tim. 4.1 sometimes when they have the gifts of miracles as 1 Cor. 13.10 5. The faith of the best of Gods elect may decay and bee fearefully shaken as above hath beene shewed From hence the best must learne to be humble and repent for they may stumble Vse The wicked do sinke with dispaire for they must fall and we all must learne to censure mildly when our brethren through infirmitie are overtaken Though they slip yet they may recover though stumble yet they may rise againe And so I come to the answer God forbid c. The answer is two-fold 1. Negative God forbid 2. Affirmative and that 1. That the Gentiles might bee called in their steads The other That by the Gentiles adoption hee might provoke the Iewes to emulation I begin with the negative God forbid As if hee should say Farre be it from me to thinke that either everie particular Iew should bee cast off or the Nation cast off for ever or that God in rejecting them should have no other respect but even to see their fall and keepe them downe that they should never rise for all are not rejected himselfe was one 2. The Nation not rejected for ever for abundance of them shall bee called vers 12. And besides God out of their fall hath wrought the happinesse and rising of the Gentiles The onely point that I select is this God never gives way to any evill whether it bee sinne Doct. or punishment but he workes it to a good end and brings one good or other out of it In evill man hath one end that hee may serve his pleasures The Devill another to draw him from obedience to his God and God hath a third which is sometimes secret but alwayes good as in the selling of Ioseph his brethren for envie Gen. 37.11 But God sent him before for the preservation of Iacob and to provide for him and his houshold Genes 45.5 The death of Christ in the intent of Satan and the Iewes was onely his death and to rid the Countrey of him But God out of this intolerable evill workes the happinesse and salvation of all that beleeve As poyson in it selfe is evill yet by the art and skill of the Physician it is made a remedie against sicknesse So God doth with evill Ve de veneno fiat spirituale antidetum Ambros de poenit lib. 4. cap. 3. That of poyson may be made a spirituall antidote saith Ambrose God brings good out of Shimei's cursing though hee shew his malice But God workes patience in David and made him hope that God would doe him good in stead of that cursing It may be the Lord will looke upon my affliction and doe mee good for his cursing this day 2 Sam. 16.12 S. Augustine shewes how God and man doe â—ill the same thing Enchirid. ad Lawent cap. 10â— and yet the end of the one is evill of the other good A sonne desires the death of his father which is evill God to take him to him an happinesse ineffably good All evill is either sinne or punishment God brings good out of both So Lombard It is good that evills be or be done Benum est mala esse â—el fieri alioquin summus bonus non permirteret ca fieri Lombard lib. 1. d stinct 46. otherwise God the chiefest good would not suffer them to bee done Out of sinne he workes 1. Acknowledgement of our wicked hearts and corrupted nature and makes us to detest our selves for it 2. Of our owne unability to stand against the assaults of sin which are suggested by Satan and makes us to magnifie Gods goodnesse who keepes us from sinne though not from all whereas hee might in justice suffer us to fall into all sinnes as well as any 3. It makes us to take speciall notice of the wilinesse of Satan who notwithstanding wee labour to avoyd sinne yet doth cunningly deceive us and draw us to it sometimes by the delight and pleasures of it as Heb. 11.25 sometimes by colouring with the habit and cloake of vertue and lastly with profit as Achan Iudas Gehazi 4. God by suffering us to sinne makes us take notice of his mercie in sparing us First to teach us to magnifie him for sparing us when wee did sinne Secondly to give us hope that he will be mercifull still and spare us though by infirmitie we sinne againe 5. Out of our sinnes he workes meeknesse in censuring and judging of others when they sinne as we have done Augustine saith that God bringeth out of our sinnes these good effects Aug. De Trâ—â—t lib. 13. cap 16. 1. Relictioneâ— peccati Forsaking of sin 2. Probationem sidei Triall of faith 3. Demonstrationem miserae hujus vitae Demonstration of this miserable life 4. Vt vita illa ubi vera erit beatitudo desideretur ardentiùs instantius inqutratur That that life where shall bee true happinesse may bee more ardently desired and more earnestly sought for Out of the evill of punishment hee works 1. Knowledge of the Statues and Lawes of God Psal 119.71 Before I was afflicted I went astray Vers 67. But now I have learned thy Statutes Afflictior es prorum suntâ—â— media enâ—rum Vt eo sere eniant ubi adgi ommâ—â— non possunt Aug. ad Largum Epist 82. The note that Musculus gives is this The afflictions of the godly are the remedies of their errours Then it is their care To come thither where they cannot at all bee afflicted saith Augustine These bee testimonies of a good God of an evill servant saith Salvianus 2. Humiliation for sin that brings it as Lam. 3.20 3. Deniall of all worldly pleasure which is wrought in man by Gods speciall grace as Heb. 11.25 As a little wormewood makes children forbeare their mothers breasts so doth affliction weane from carnall delights 4. It makes us conformable to the glorious image of the Sonne of God the Prince of our salvation was
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
to feare againe Rom. 8.15 nor of the consistencie of servile and filiall feare in the same subject That which comes most fitly in my way is the clearing of that great and maine point to wit Whether man to whom God hath given saving grace and is justified by faith can fall away from God finally and totally and in the end die and perish eternally Adillam commentitiam fidem quae est divinae benevolentiae numquam amittendae certa persuasie quam hodie drâ—tissimè compleni sunt haretici manifesic invicte valet Stapl. Antid pag. 723. This one Text saith Stapleton To that counterfeit faith which is a sure perswasion of Gods good will never to bee lost which at this day the heretiques have embraced most strictly doth mvuifeslly and invincibly prevaile * Multis datur gratia quibus perseverare non datur Thom. Aquin. Sam. 1 a. 2 ae Quest 109. Art 10. To many grace is given to whom persiverance is not given saith Thomas Aqalnas To this head tend the writings of Bellarmine of the losing of grace of Tompson in his Diatriba whose whole booke is but froth and swelling sophistrle without any soundnesse or cleere and evident light Observe first some premises and grounds which shall bee like the Delphicke sword to take away all scruples and doubts 1. Is that of Augustine a Est quaedam votatio quaÌ„ vocatisunt qui noluerunt adnuptias est quaedam qâ—d vocati veniunt sednon benè parati Aug. de praedest Sanctorum cap. 16. There is a kinde of caling by which they are called who would not come to the marriage and there is a kinde whereby they that are called doe come but not well prepared as that guest that had not on his wedding garment Matth. 22.12 This is onely externall where of it is said Matth. 20.16 Many are called but few are chosen whereas it may bee objected How hee doth call those whom hee knowes will not come To which Augustine thus answers b Dispusere vie mecum miraromccum clama O altitudo ambe consentiamus in timma Aug. de verbis Dom. Serm. 11. wilt thou dispute with mee wonder with mee and crie O the depth of the riches of the wisdome and knowledge of God how unsearchable are his judgements and his wayes past finding out Rom. 11.33 and so let us both agree infeare There is a certaine calling according to purpose mentioned Rom. 8.28 which is the execution of Gods purpose in setting those apart in time whom he in decree had set apart for himselfe from eternitie of whom saith Augustine c Nec quae illuminavit obcoecat nec quae adisicavit destruit nec quae plantavit euellit Aug. de pradest Sanct. lib. cap. 16. Neither doth hee blinde those which hee hath enlightned nor throw downe those which he hath built up nor plucke up those which he hath planted And Origen d Impossibile est quod semel vivificavit Deus ab eodem vel alio occidi Orig. It is impossible that that which God hath quickened should be destroyed either by the same or by another And they that have this cannot possibly misse of glorie because of that of the Apostle Rom. 8.30 Whom he did predestinate them he called c. 2. That there is a two-fold election 1. To execute some charge or office as Saul to a Kingdome Iudas to the Apostleship to a worke which hee served saith Augustine * Iudas electus ab eo qui novit etiam malis benè uti ut per cos opus damnabile Christiopus venerabile compleratur Aug. de corrept grat cap. 7. Iudas was chosen of him who knew also how well to use those that were evill that by them might bee fulfilled a damnable worke the honourable worke of Christ And therefore when wee heare that speech of Christ Ioh. 6.70 I have chosen you twelve We must understand that the rest were elected by mercie hee by judgement the rest to obtaine a Kingdome hee to shed his bloud But thou wilt say Iudas heard that speech of Christ Matth. 19.28 Yee shall sit upon twelve seats c. It is true but marke how Christ saith not you twelve but you that have followed mee in the regeneration c. Iudas followed onely in body not in heart Adde saith Christ twelve seats per mysteriune by a mysterie Aug. in Psal 90. saith Augustine non ad defâ—â—iendam numerum not to define the number not to note that whole number and no moe for this excludes Paul who laboured more than they all he would not have no seat sed ad significandam universitatem but to signifie the universalitie of them and Christ Ioh. 13.18 I speake not of you all I know whom I have chosen There is another to a kingdome and life eternall of these it is said Your names are written in heaven Luc. 10.20 Of this the Apostle Hee hath chosen us in him before the foundation of the world Ephes 1.4 3. Faith in Scripture is sometimes taken for the doctrine of faith as 1 Tim. 4.1 In the latter times many shall depart from the faith that is from the true doctrine So it is taken in Galat. 1.22 He now preacheth the faith which before he destroyed So in Acts 6.7 A great company of the Priests were obedient to the faith So in Tit. 1.13 Rebuke them sharply that they may bee sound in the faith In all these places is meant the mysterie of faith which a man may have and yet with it have an uncleane heart and impure conscience as the Apostle witnesseth 1 Tim. 1.18 19. Fight a good fight having faith and a good conscience which some have put away and as concerning faith have made shipwracke Sometimes it is taken as Calvin well notes Inslit lib. 3. c. 2. for a temporarie sense of divine grace in reprobates grounded upon that Luk. 8.13 When they have heard they receive the word with joy but they have no root which for a while beleeve which proposition must beare these limitations 1. Solidè percipere vim spiritualis gratiae Reprobates doe not solidly receive the vertue of spirituall grace but that God may leave them without excuse a Insinuat se in corum mentes quatenies sine spiritu adoptionis gustari potest ejus bonitas He insinuates himselfe into their mindes how farre his goodnesse may bee tasted without the spirit of adoption 2. They never receive but the confused sense of grace because they never apprehend the particular remission of their sinnes nor can they apply Christ to their owne hearts b Semetem primordia quaedam fiati justifi cantis habent reprobi ad germen ad herbam fortasse ad spicam procedunt sed ad veram frumenti conditionem naturam nunquà m pertingunt Reprobates proceed to the seed sowen and some first beginnings of justifying faith to the branch to the herb perchance to the eare but they never reach to
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.