and preserved when all meanes were past much more will he where the meanes faile not Thus the Holy Ghost reasons Rom. 8.32 He who spared not his owne Sonne but gave him for us all to death how shall hee not with him give us all things Quid negabit filus quidedet ut sit pater What will he deny his sonnes who gave himselfe to be their Father saith Cyprian which is an excellent comfort and incouragement for us for whom God hath wrought such extraordinarie and wonderfull things hee delivered us from Aegyptian darknesse a wonderfull worke from a Spanish Armado a wonderfull mercie from a Popish Powder-plot a wonderfull favour great and manifest tokens of love and such as ought to worke in us both faith to trust in him for smaller matters and grace to serve him with more obedience I wish it could not be said of us as it was of Chorazim and Bethsaida Matth. 11. Woe be to thee Chorazim c. for if the great wonders wrought for us had beene wrought for Heathens and Pagans they would long ere this time have both beleeved and repented There is yet a point or two God hath a love to the naturall branches Doct. 3 even when his hand is upon them Aug. Confess lib. 2. cap. 2. Percut is ut sanes occidis nè moriamur as Augustine speakes But the maine point is this Doct. 4 Though Gods children be sometimes farre gone in sinne yet shall they never be quite cast off Lot farre gone in incest Noah in chunkennesse David in adulterie and murther Manasses in idolatrie Peter to a deniall of Christ yet at last received againe The Prodigall far gone but at last comes home and his Father receives him againe the reason is Gods infinite mercie who rejoyceth more in shewing mercie than in doing justice as above And so I come from that part of the Chapter which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hortatorie to the Gentiles that they exalt not themselves to that which is propheticall to the Iewes that they may not despaire VERS 25. For I would not brethren Vers 25 that yee should be ignorant of this mysterie lest yee should be wise in your owne conceit that blindnesse in part is happened to Israel untill the fulnesse of the Gentiles be come in THe whole Prophecie reacheth to vers 33. The parts The maine proposition of it God will assuredly call the people of the Iewes in his appointed time vers 25. The reasons to prove it from vers 26. to vers 33. I know not better how to part this verse than into these two branches The one a deepe and profound doctrine viz. Blindnesse in part is come to Israel The other the attention craved and the way that is made to come unto it With this I begin The circumstances moving attention are 1. His kinde compellation Brethren 2. His affection and godly desire for them that they should not be ignorant 3. The depth and excellencie of his doctrine a mysterie 4. The use of that mysterie to keepe them from being arrogant wise and proud in their owne conceits I begin with the compellation Brethren A kinde and gentle speech intimating his love to them begging their love unto him and ministers this conclusion That men are most willing to learne of him whom they affect and love Doct. Therefore the Apostle writing to the Churches alwayes in the first place goes about to winne their hearts unto him by showing how dearely and tenderly hee loves them as Rom. 1.9 God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers So to the Corinthians hee would win their love both by praying for them I wish you grace and peace from God the Father and from our Lord Iesus Christ and by thankfulnesse and joy of his heart that God had respected them I thanke my God alwayes on your behalfe 1 Cor. 1.3 4. To the Philippians Brethren I have you in mine heart Phil. 1.7 And God is my record how greatly I long after you all vers 8. To the Thessalonians What is our hope or joy or crowne of rejoycing are not even yee c. 1 Thess 2.19 20. Thus doe Gods Messenges endevour by love by prayer by taking paines towed the hearts of the people unto them that being in love with their persons they may give the better eare to their instructions and lessons The use is Vse 1 to teach us Ministers so to behave our selves that wee may win the love of that people whom wee teach But how Not by forbearing them in their sinnes not by applanding their ill wayes not alwayes by comming in a soft and still voice not by such faint reproofes as old Eli used to Hophni and Phinehas This is not well that I heare of you doe it no more but by praying heartily for you this should make you love us by preaching painfully unto you this should make you love us by living honestly among you this should make you love us by shewing you your sinnes this should make you love us by pulling you out of the fire this should make you love us not thinke us enemies because wee tell you the truth Gal. 4.16 but lovers and friends because wee shew you the way wherein you must walke we teach you those graces that you must cherish we name you those weeds which you must plucke up and those sinkes which you must cleanse and purge if you will be saved Secondly to teach you Vse 2 that your want of love to them makes you profit little by their paines Ahab will not be ruled by Micaiah nor heare the truth hee speakes because hee hates the man 1 King 22.8 Did you profit by them you would love them as the Galathians did Paul Gal. 4.15 you would have pluckt out your owne eyes to doe them good and be as sorrowfull for the losse of them as the Elders of Miletum were to part with the Apostle They wept sore and fell upon Pauls necke and kissed him gushing out with teares to heare the passionate words that came from him that they should see his face no more Act. 20.38 2. From the compellation note That the teacher and they that are taught should both live and love as brethren Doct. 2 Sometimes they are compared to a father and children 1 Cor. 4.15 Sometimes to a mother and her children Gal. 4.19 This love they should manifest first in praying one for another he for them as Paul Rom. 1.9 and they for him Ephes 6.19 Secondly by supplying the wants of one another He to minister things spirituall unto them and they things temporall unto him as the Apostle speakes 1 Cor. 9.11 Thirdly by a reciprocall and mutuall rejoycing at the well-fare of each other Hee must rejoyce when they doe well for what is our crowne and rejoycing c. 1 Thess 2.19 It is life to a Minister to see his people stand fast in
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
common to all true Christians as well as Paul As first on the death of Christ Hee that spared not his owne Son but gave him for us all c. vers 32. Secondly on Gods free justification Who can lay any thing to the charge of Gods elect it is Christ that justifieth c. Thirdly upon Christs intercession Hee is at the right hand of God making request to God for us vers 34. Vpon these grounds commonto all true Beleevers doth the Apostle ground his resolution Thirdly to all the promises of God are added the seales in the true use of the Sacraments Reason 3 that if any of the faithfull should doubt of the generall promises he might there have it sealed to his particular person Circumcision a seale of the righteousnesse of faith Rom. 4.11 So Ephes 1.13 After yee beleeved the Gospell you were sealed with the spirit of promise which is the earnest of our inheritance And 2 Cor. 1.22 Hee hath sealed us and given us the earnest of his spirit in our hearts Ephes 4.30 Grieve not the Holy Spirit whereby ye are sealed to the day of redemption 2 Tim. 2.19 I end it with the consideration of the phrase the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath given us the earnest of his spirit the word signifies a pledge given or a seale annexed that wee may not doubt of the promises as men that lend a little money and take a good pawne are sure to bee no losers So hath God given us not onely his word but his covenant nor only his covenant but a seale nor only a seale but an oath nor only his word covenant seale and oath but a pawne and pledge and that no ineane one it is his holy Spirit He hath sent the spirit of his Son into our hearts Gal. 4.6 I come to let you see how a man may be sure of his salvation by infallible signs and marks 1. A conscionable care of the meanes of salvation and a desire to use them when wee doe enjoy them The signes whereby we may be assured of our election for the end and the meanes to the end are never severed in Gods purpose and decree and therefore it followes that all such as doe carefully use the meanes of salvation are sure in the end to attaine saluation For example the best means of saluation is the hearing of the Word that is the Bread of life whereof hee that eateth shall live ever Ioh. 6.27 that is the treasure hid in the field Matth. 13.44 They that seek Christ there shal not misse of him Search the Scriptures for in them ye thinke ye have eternall life Ioh. 5.39 And our Saviour allowes of this doctrine Ioh. 10.27 They are my sheepe that heare my voyce and follow me Audiunt lupi boedi sed non sequuntur Musc in Joh. Wolves and goats heare but follow him not saith Musculus upon Iohn They that seed in the greene pastures and are led forth to the waters of comfort have the Lord for their shepherd and keeper and then hee converts their soules and brings them forth into the paths of righteousnesse these men need feare no evill for with his rod and staffe the Lord comforts them they that follow the steps and the voyce of that heavenly Mercurie Qui pias laeth anlmas reponis sedibus Virgaque levem coercet anrea tur bam Hor lib. 1. Od 10. He amnica nobu incumbit sellicitudo ut audiamus vocem sequamur Aug. lib. de ovibus cap. 3. Who seateth holy soules in joyfull places and with his golden rod ruleth the unconstant multitude as Horace Lib. 1. Ode 10. need never feare what death and hell can doe against them This onely care lieth upon us that wee heare his voyce and follow him saith Augustine Therefore much too blame are they that are so slacke in this dutie that they much care not whether they heare or no and are kept from this house upon small occasion it makes mee feare they want a love of the meanes and therefore in the end must want the consummation of all comforts the salvation of their soules 2. The spirit of supplication and prayer The second signe of our Election when a man can open his heart and poure out his soule in strong cries and effectuall prayers unto God confessing his sinnes and suing for mercie and forgivenesse For this prayer is a worke and effect of the Spirit which by meanes naturall cannot be attained for we know not what to pray for as we ought Rom. 8.26 And therefore they that have a minde and love to pray they that finde a sweetnesse and comfort in it have surely the Spirit of God in them There is an holy anoynting that teacheth us what to pray 1 Ioh. 2.27 that anoynting is the Spirit and that verie Spirit witnesseth with ours that wee are the sonnes of God Rom. 8.16 a good comfort for such as love to be talking and conferring with God that are still commending their soules to him in prayer I would have you to be like Iames the Iust whereof Eusebius Booke 2. Chap. 23. Genua epu in morem Cameli obdurata sensum contaclus amiserunt His knees being hardened like to a Camels lost the sense of feeling and resolve with Ambrose Bishop of Millaine when he was to be exiled by Iustina the mother of Valentinian told them he would never run away but if they had any purpose to kill him they should at any time finde him in the Church praying for himselfe and his people as Charion remembers it Chron. Booke 3. I would have you to bee like Anna the daughter of Phanuel that never departed out of the Temple but served God in prayer night and day Luke 2.37 so might you know that Gods Spirit is in you indeed 3. To be wained and estranged from the world The third signe of our election to entertaine heavenly conference to minde heavenly things as Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our conversation is in heaven If our hearts and that his soule is not filled O wretch that I am c. Rom. 7.24 Lastly a greedy desire of that which is able to satisfie an hungrie soule for I follow hard toward the marke Phil. 3.14 If any thus hunger and thirst blessed are they If any man thirst let him come to me and drinke c. Ioh. 7.37 what shall he drinke see Apoc. 21.6 I will give to him that is a thirst of the water of the well of life freely Yea but will that save Yes For he that drinketh of this shall never die nor be thirstie againe Ioh. 4.14 So that wee may say with Marie Hee will surely fill the hungrie with good things Luke 1.53 If any man thirst after God and his righteousnesse the Lambe that sits in the midst of the throne shall guide him and lead him to the fountaines of living waters Apoc. 7.17 If then you can say with David Psal 42.
be with Christ Excellent is that meditation of Augustine Inquictū est cor nostrum O Domine dones in te requiescat Aug. Confess l. b. 1. cap. 1. Our heart is restlesse O Lord till what time it resteth in thee So that all that long for his comming are sure of a crowne The Vse is Vse 1 First to refute the Papist who teacheth that Paul had this assurance by revelation for so both Pighius and Andradius out of the Trent Councell for if you looke Rom. 8.32 33 34. you shall see that Paul grounds this certaintie not on revelation but upon a ground common to all beleevers as first on Christs death vers 32. Secondly on Christs free justification vers 33. Thirdly on Christs intercession vers 34. As before hath beene shewed But the principall use is to note the happinesse of all true beleevers and of all that feare God Whatsoever griefe and sorrow meannesse and want they endure here they know they shall have honour in stead of it hereafter They may be like Lazarus in Fulgentius without a garment but if not without faith without a house but if they be not without a Lord without meat but if they be not without Christ in the world here know that they shall not be without glorie without a Kingdome in the world to come When men suppose them to bee quite forsaken then can they looke with joy up to Heaven where they shall dwell and they can see though not the roomes and seats yet the glorious house and mansion which is theirs by inheritance and this point will lighten all our burthens mitigate all our sorrowes ease all our griefes that though here our heads be covered with ashes we know that there they shall bee crowned with glorie though here we be esteemed base we know that there wee shall be happy though wee be here as yet but servants wee know that there wee shall reigne as Kings though we be yet as strangers we know we shall be received as sonnes though here wee have a fit of mourning wee know wee shall rejoyce for ever though we labour hard for the six dayes we shall come to keepe a Sabbath that will last ever What comfort like this to be men and yet to know that God our God what comfort like this to be the meanest of men and yet to know that Christ is ours what comfort like this to dwell on earth and yet be sure aforehand that Heaven is ours what comfort like this to be here verie emblemes of basenesse and and yet bee sure that glorie is ours to dwell in a base cottage and yet bee sure that wee are borne to an immortall inheritance So that my conclusion is that of David Psal 37.37 Marke the upright man and behold him for the end of that man is peace Peace with Angels peace with his owne conscience peace with God the Father Sonne and Holy Ghost Lord bring us to that glorie invest us to that Kingdome give us that peace for thy Sonnes sake So I come to the second part of this description Of the seed of Abraham Of the seed of Abraham The seed of Abraham not onely a Convert or a Proselyte but deseended from Abrahams loynes and it seemes to be thus in sense that though some of Abrahams seed be cast off yet some are not and it will easily carrie this Doctrine That parentage can neither hinder a mans salvation Doct. nor further it One Abraham hath Isaac and Ishmael one called to an inheritance the other not One Isaac may have an Esau and a Iacob one loved and the other hated of God Mal. 1.2 3. A man may bee borne of a wicked father and yet bee deare unto God Amon a wicked King one that did much evill in the sight of the Lord as his father Manasses had done 2 Kings 21.20 yet he hath a sonne that doth uprightly and walkes in all the wayes of God as David had done 2 King 22.2 So that the Spirit of God gave him this testimony that like unto him was no King before him that turned not aside c. nor any like to him that came after him 2 Kings 23.25 and he may be a godly father of a wicked sonne as Isaac of Esau and Abraham of Ishmael One man may bee the sonne of a Patriarch and himselfe damned another the sonne of some poore Carpenter and be saved one may creepe in purple as Quintilian Lib 1. de Instit another hath not a rag to cover it the father and mother forsake it and yet the Lord takes him up and sets him neare to himselfe and in the end crownes it The Vse is To teach us first Vse That parents greatnesse and vertue cannot procure acceptance of their sonnes before God if a childe be good it is no disparagement that his father is not good Malo pater tibi sit Thersites dummodo tu sis Alacidae similis Vulcamiaque arma capessas quà mte Thersitae similem producat Achilles If thou be not good thy selfe it is not thy fathers vertues that can commend thee unto God Let everie man adorne and trim up his owne heart that it may be a sweet lodging for Christ to dwell in Though Christ should lodge in thy fathers house thou mayest be a cast away if he reside not in thee also Trust not then in parents and friends for there is no helpe in them If good doubt not of happinesse thou shalt fare no worse for them Thus it is no privilege to be great Secondly that it is no prejudice to be meanly borne for be a man never so poore if hee worke righteousnesse he is accepted Acts 10.35 bee he never so meane to him shall be glorie and honour and peace Rom. 2.10 She that grindes at the mill is as neere Heaven as he that sits on the throne what if thy father have nothing yet the earth is the Lords what if parents forsake thee the Lord will take thee up what if without food the Lord will send thee the bread of life what if without cloathes hee will cloath thee with the righteousnesse of Christ if thou belong unto him Thus parentage can neither helpe nor hinder us from God Before I proceed observe that Paul speakes not onely of his carnall descent from Abram but of the spirituall privilege that hee was one of his faithfull seed for in Gods account they onely that have the promises are counted for the seed Rom. 9.8 The one saith Augustine will doe a man honour the other none from whence I build a second Theoreme Doct. It is more honour to be faithfull than to be Abrahams seed It is more honour to bee a faithfull childe of God than the sonne of the greatest Prince Moses Heb. 11.24 counts it greater honour to bee amongst the children of God than to live in Pharaohs Court and be called the sonne of Pharaohs daughter David takes more honour to dwell one day in Gods Court than a thousand elsewhere
that hee may embrace us let us welcome Christ into our hearts that hee may welcome us into his Fathers kingdome let us serve him that hee may preserve us goe to him that goes to the Father for us rejoyce in Christ that when we doe well rejoyceth over us weepe for grieving him who for our doing ill hath wept for us and bled for us and died for us let us glorifie him with our hearts and tongues that must glorifie us in our soules and I pray God that he may bee with us here and we may be with him for ever I come to the second Of the second effect of our election 2. Vocation justification glorification and a conformitie to the image of the Sonne of God So Paul Rom. 8.29 30. The first conformitie whom he fore-knew them he made like to the image of his Sonne vers 29. The image of his Sonne is holinesse and holines is a fruit of predestination See Ephes 1.4 He hath chosen us from the foundation of the world that we should be holy and without blame before him The same are we taught by Peter 1 Pet. 1.2 We are elected according to the fore-knowledge of God the Father to sanctification of the spirit and unto obedience From whence it followes that if a man be once appointed to holinesse he shall be sure of glorie because God doth never predestinate a man to the meanes but hee hath predestinated him also to glorie wherefore comfort your selves you that thirst after holinesse as the Hart after the rivers of water for whatsoever your troubles be your end is glorie So David Psal 37.37 Marke the upright man c. Behold the just man for the end of that man is peace If a man can finde that engraven in his heart which was written upon the Priests miter Exod. 28.36 Holinesse to the Lord. Hee may bee sure of glorie and happinesse with the Lord. Three Conclusions From all of these I inferre that no man can be partaker of life that is not called justisied sanctified for so the place affords it Secondly that all our hope of glorie depends upon Gods eternall election which hee made of us in Christ Thirdly that all the meanes whereby wee can have this glorie made sure to our soules are by obeying when God calls by our justification by faith in Christ by true holinesse whereby we are made like to the image of his Sonne But I come to the last fruit The third effect of election are good works Of the third effect of our election So Paul Ephes 2.10 We are his workmanship created in Christ Iesus unto good workes which God hath ordained that wee should walke in them by these must we studie to make our calling and election sure 2 Pet. 1.10 from whence followes another that is certaintie of our salvation for good workes are fruits of election and by these must we make election sure Doct. From whence it followes That all that doe good workes are certainly elected and shall certainly be saved for none can doe a good worke in respect of the ground and forme and end but he that hath true and justifying faith Rom. 14.23 for Whatsoever is not of faith is sinne The best sacrifice of the wicked is abhomination Prov. 15.8 Though a man could prophesie and worke miracles and cast out Devils and have not true faith the Lord will say unto him Depart from me Matth. 7.23 See Isai 66.3 He that killeth a bullocke is as if hee slue a man hee that sacrificeth as if hee cut off a dogs necke he that offereth an oblation as if hee offered swines bloud he that burneth incense as if hee blessed an I doll Onely hee can doe good workes that is in Christ by faith and he that is in Christ by faith is sure of salvation though hee have no extraordinarie revelation a damnable presumption saith the Rhemists in their Annotat. on Rom. 8. vers 16. The Spirit witnesseth with ours that we are the sonnes of God And in 1 Cor. 9.27 They say it is a faithlesse perswasion it is the faith of Devills not of the Apostles So the Councell of Trent Sess 6. chap. 9. But alas alas these bee but paper-bullets we are defended against them with a wall of brasse First 2 Pet. 1.10 Wee must studie to make it sure therefore it may bee made sure Secondly Paul Rom. 8.38 I am perswaded which was not by revelation but upon Christs death vers 32. Christs justification vers 33. intercession vers 34. Hoâ— non sit nisi revelante spiritu sed ea râ—velaâ—â—o nou est aliud quim insusio sâ—iâ—tualu gratie per quam caruis opera mortisicantur Bernard Epist 108. This is not done but by the spirit revealing it but that revelation is not any other thing than the infusion of spirituall grace by which the deeds of the flesh are mortified saith Bernard It was an excellent saying of M. Tyndall as it is remembred by M. Fox Christ is thine and all his deeds are thine neither if thou bee faithfull canst thou be damned except Christ be damned with thee We know we are translated from death to life because wee love the brethren 1 Ioh. 3.14 Wee know it by our hungring Matth. 5.6 By our desiring to meet Christ with joy and comfort 2 Tim. 4.8 And seeing wee know it so wâ—ll no Popish squibs can beat us off it I come to make some use of it Are good workes fruits of election Vse 1 and seales of our certaine salvation then let us labour to abound in good workes let us set our hearts to doe good and strive amongst our selves who may doe the most good For first wee shall honour God by our obedience Secondly wee shall helpe our brethren who are partakers of the good we doe Thirdly we shall finde assurance in our hearts that then we are Gods Fourthly we shall be in Heaven rewarded for them for there is nothing that God would have done but there is a reward to the doer of it if he bid run it is that men may obtaine 1 Cor. 9.24 If to fight there is a crowne 2 Tim. 4.8 If to labour there is a penny Matth. 20.7 8. If obedience Thou shalt eat the good things of the land Deut. 28.2 If hee command to be righteous then blessings shall be upon thy head Prov. 10.6 Excellently Augustine True honour shall be denied to none deserving Verus â—â—nor nulli digno negabitur praeâ—â—ium pietatis crit iâ—se Deus qui pietatem dedit Aug. Civit. Dei lib. 22. cap. 30. the reward of godlinesse is God himselfe who gave godlinesse I am thy buckler and thy reward Gen. 15.1 From whence we all may have a wonderfull encouragement to bestow our time in doing of good workes It remaines that I now descend from the explication of this terme to the pith of Pauls argument which is comprized in this conclusion Men once elect can never bee finally cast off Doct. A
keepe hee shall never see death Ioh. 8.51 In briefe hee that converts soules doth save them but hee converts soules Iam. 5.20 Hee that begets soules doth save soules but the Minister begets them Iam. 1.18 Hee that so instructs reproves exhorts that hee makes man absolute and perfit doth indeed save but that is the Minister out of the word 2 Tim. 3.17 And if hee bee the Minister of salvation how carefull should you bee in hearing him Vse Devita Constant lib. 4 c. 33. Eusebius reports of Constantine That when hee had long heard disputations concerning God they being about to breake off hee would not suffer them and when they entreated him to sit downe Nesas est habitis dâ— Deo disputationibus c. hee answered It is a wicked thing whilst disputations are held concerning God to sit downe How often have they cried out unto you and you have not heard piped unto you and you have not danced mourned and you have not wept how often hath Manna fallen at your doores and you have not stirred to gather it the word of wisdome beene uttered and you have shut your eares against it the Sunne hath shined and you have beene not like the Persian or the Stoicke in Lactantius that adores and worships it Instit lib. 2. cap. 5. but like the Atlantes in the Comment upon Lactantius who cursed the Sunne rising and setting I say nothing unto you but as the Holy Ghost doth Heb. 2.3 How can you escape in the day of Gods wrath if you neglect so great salvation as hath beene preached unto you 2. If they save soules how high and admirable is their calling how wonderfull should their gifts be they should not be like those Priests mentioned by Rhenanus Derebus German lib. 2. that when the question was proposed in the Triburian Synod whether golden Chalices or woodden were to bee used in the Sacrament Boniface Bishop and afterward Martyr makes answer That in former times they had golden Ministers and woodden Chalices but now they had many golden Chalices but woodden Priests If they save soules with what comfort may they labour If they save your soules what love should you beare them How carefull should you bee that they may not want any encouragement If they save soules how glorious shall they shine Dan. 12.3 And so I come to the paines that the Preacher takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. If by any meanes The Preacher of the Gospell must spare no paines neglect no meanes to gaine soules Quod somnum laboribus vendidit De causis corrupt artium lib. 1. That which Vives reports of Cleanthes That he bought sleepe with his labours That which Laertius reports of Aristotle that when hee went to sleepe hee had a brazen globe in his hand and under his hand a bason that by the fall hee might be wakened That which Valerius Maximus reports of Archimenides Studiis quibus obtinuit samam amisit vitam that By the studies whereby he got fame he lost his life is most true of everie faithfull Minister of the Gospell His toyle is like the heavie and restlesse labour of Iacob when hee kept Labans sheepe In the day I was consumed with heat parched with frost in the night and sleepe departed from mine eyes Genes 31.40 Or like those good shepherds at Christs birth that were tending their flockes in the night Luke 2. His paines must bee in these two praying and preaching as 1 Sam. 12.23 God forbid that I should sinne Misericordiam Domint tibi pro te deprecatur qui â—â—minaris vulnus tuum sentit quod ipse non sentis pro te lachrymas sundit quas for sitan ipse non sundis Cypr. â—e lapsis Sect. 18. in ceasing to pray for you The same you may see Rom. 1.10 11 12. God is my witnesse whom I serve in my spirit in the Gospell of his sonne that without ceasing I make mention of you alwayes in my prayers Hee must pray Hee desires mercie for thee who threatenest him hee feeles thy wound which thou thy selfe feelest not he sheddeth teares for thee which thou thy selfe sheddest not saith Cyprian Hee must preach in season out of season 2 Tim. 4.2 And all this he must willingly doe for the gaining of soules adversitie is an heavie thing yet this must hee endure to win soules 2 Tim. 4.5 Persecution an heavie thing yet he must endure it to win soules 1 Cor. 4.12 We are persecuted and we suffer it Death an heavie thing and yet Gods Minister must endure it to win soules as the Prophet did Ierem. 11.21 Separation from God an heavie thing yet the Ministers must endure it rather than not gaine soules unto God as Moses Exod. 32.32 and Paul Rom. 9.3 This is the dutie wee owe to you thinke yee Vse you owe us nothing for it are wee appointed as drudges and you not tied to respect us for our worke Yes you owe more than you meane to pay 1. Obedience Hebr. 13.17 2. Honour 1 Tim. 5.17 3. Love and singular love 1 Thess 5.13 4. Continuall and fervent prayer unto God Ephes 6.19 and 2 Thess 3.1 2. That wee may be kept from evill men 5. Temporall things for the spirituall things we sow amongst you Let him that is taught in the word make him that taught him partaker of all his goods Gal. 6.6 Wee willingly compound with you for the one halfe of what you owe us I come to the last the specification of the parties whom he so much tenders Them of my flesh We ought most of all to tender the health and salvation of those that are of our kindred and neere unto us Simon confirme thy brethren Luke 22.32 First looke to our owne hearts then to our owne houses then to our owne kindred and then let our light shine to all the children and people of God and so I come to the second argument noted in the fifteenth verse VERS 15. Vers 15 For if the casting away of them bee the reconciling of the world what shall the receiving bee but life from the dead THis is the second argument to perswade the Gentiles not to boast against the rejected Iewes taken from the hope of their restoring because though cast off yet shall they be received againe therefore boast not against them The words seeme to containe two maine parts The one the fearefull and dangerous estate wherein the Iewes were intimated in the last words where they are compared to men that be dead 2. The hope that they shall come out of this death and at last bee delivered from the danger in these words Their receiving shall bee life from the dead Though a man be dead there is hope to live againe though a tree be withered there is hope that when winter is past it may wex greene againe Such is the estate of the Iewes In briefe the argument is taken from the lesse to the greater thus If their casting away were good how much more their
of thy Law good Father touch their tongues with a coale from thine holy Altar that by the blessing of thy holy Spirit they may be able to worke some holinesse in the hearts of a sinfull and unbeleeving people and cut downe the head and strength of some sinne that remaineth in us and to this end and purpose make them sound in thy Doctrines terrible in thy threatnings sweet in thy comforts powerfull and effectuall in all thy perswasions and mercifull Father make thy word like the bow of ionathan and like the sword of Saul or Gideon that never returned emptie from the bloud of the slaine and the fat of the mightie Lastly wee come unto thee for our selves againe thy most unworthy servants that are here assembled in a reverent feare of thy most holy and blessed name most humbly intreating thee in Jesus Christ to be gracious and mercifull to all our sinnes and to be effectually present with thy blessed Spirit in the midst of us all and grant that thy word may drop and distill upon our tender consciences like raine upon the mowen grasse and as dew comes downe from Heaven to water the earth take away the scales of ignorance from all blinde and darke understandings remove farre from us all lets and hinderances whereby the blessed seed of thy Word hath beene too many and sundry times made unfruitfull in the hearts of sinfull and unbeleeving people and to everie soule that is present in thy house this day or at any other time grant 〈◊〉 all holy diligence to seeke thee godly wisdome to know theâ— and sanctified understanding to finde thee aright that so thâ— Word may prove the the sweet savour of life unto everlasting lift â—â—ough Jesus Christ our Lord and onely Saviour in whose most holy and blessed name wee are bold to conclude these our weake and imperfect prayers in that perfect forme of prayer which Christ hath taught us saying Our Father c. AN EXPOSITION VPON The eleventh Chapter to the ROMANS VERSE 1. I say then hath God cast away his people God forbid for I also am an Israelite of the seed of Abraham of the tribe of Benjamin IN the former Chapter the Apostle disputed at large touching the fall and rejection of the Iewes The Coherence and Argument Quatenus corum causa culpa contigit In Rom. 11. so farre forth as it came to passe through their meanes and fault saith Solo applying that unto them which was prophesied of them so long before in the 65. of Isaiah vers 2. Tota dit expendi manus meas All the day have I spread out my hands unto a rebellious people and Rom. 10.21 And in this Chapter hee disputes of the casting away of the lewes Quatenus à Deo ob bonam causam permissa suit Zab. de necess lib. 1. cap. 2. so farre forth as it was permitted by God for a good cause they were cut off that the Gentiles might be planted in Rom. 11.19 yet after this he goes about to comfort them by laying downe two conclusions which make the two maine and principall parts of the Chapter The first That the rejection was not uniuersall respectu subjecti i. in respect of the subject that is The Iewes were not all cast off from the first to the eleventh verse The second That their rejection was not universall respectu temporis i. in respect of the time that is eternall and forever from the eleventh verse to the end Or with Calvin more particularly thus In Rom. 11. The mitigation of their despaire after their rejection consists in these six Theorems 1. That all Israel is not rejected God hath not cast away his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. which hee fore-knew vers 2. The 2. That by their fall the Gentiles have obtained salvation vers 11. The 3. That in the end the Iewes shall be converted to the faith and kingdome of Christ in great number vers 12. The 4. That Abraham who was the root was holy and therefore hath some holy branches among them vers 16. The 5. That God can as easily graft them into the Olive tree againe as hee cut them off vers 23 24. The 6. That Gods purpose and counsell to graft them in againe is like the Lawes of the Medes and Persians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. For the gifts of God are without repentance vers 29. This is the Coherence and Argument I have no purpose to insist upon the Author Paul so named of Sergius Paulus Of the Author of the Epistle the Pro-Consull of Cyprus whom he and Barnabas converted to the faith Act. 13.7 12. as Hierome avoucheth Lib de claris Scriptoribus nor of the signification of his name which in the Hebrew signifies Marvellous or as Buxtorâ—ius Etymol In the Greeke Ease and Rest à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cesso or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quies or small and little as Augustine De spiritu litiera cap. 7. In Psal 72. nor why his name was changed it is done by Augustine Hee was first Saul viz. superbus i. proud then Paul viz. Humilis i. humble Nor of the authoritie of this Epistle Lib. 4. de verbo Dei cap. 4. Non debet esse admirationi aliquaâ—na arbor ubi in candem proceritatem â—otasylva surrexâ—â— Quid primuÌ„ in eo admirer quid poste à comprobem quid postremò laudibus inestimandis vehendam arbitror planesum animi dubius which is knowen and beleeved to be divine by the witnesse of Gods Spirit in Scripturis non ex traditionibus i. in the Scriptures not by Traditions as Bellarmine vainely goes about to prove nor of the excellencie of this Chapter which I have select It was an excellent saying of Seneca in one of his Epistles Some one tree is not to be wondred at when as all the whole wood hath growen to the like talnesse I am altogether doubtfull what I should first admire what afterwards I should approve and what finally I should judge worthy to be extolled with inestimable praises * Convivium sapientâ—ae singuli libri singula â—ercula Ambr. script oâ—â—ic lib. 1. cap. 22. Hieron de Psalmis Epist ad Paulinum It is a banquet of wisdome and everie booke a daintie dish as Ambrose speaketh And as one said of the writings of Salvianus there is not one Iota or phrase in this whole Chapter which is not pregnant and full of supernaturall knowledge Thesaurus sapientiae i. even a treasure of wisdome as Hierome stileth the Booke of the Psalmes I come to the Analysis The parts are five 1. A consolation of the rejected Iewes Analysis that notwithstanding God had cast them off yet such a remnant of them as were within the covenant of election should be saved through grace from the first verse to the seventh 2. A confirmation of the rejection of the stubborne Iewes by Testimonies of two Prophets the one David Psal 69.22 Let their table
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
changeth not his counsell 4. I adde they whom hee loved in Christ for whatsoever good the Lord promiseth as wee receive it it is per propter Christum through and for Christ He hath predestinated us to be adopted through Iesus Christ Ephes 1.5 yea no man is predestinate but for this purpose that hee may be a member of Christ for he predestinated us to be adopted through Christ into himselfe viz. into Christ 5. That they should bee justified and glorified So Paul Rom. 8.30 Whom hee predestinated them he will call whom he called them hee will justifie whom he justifieth them hee will glorisie 6. That he passed by others So Malac. 1.2 I loved Iacob and hated Esau Lastly to manifest his glorie in mercie and justice that hee might declare the riches of his glorie upon the vessells of mercie Rom. 9.23 But of this definition thus made and proved may arise these comfortable observations 1. Observ 1 God predestinated us because hee looked favourable on us in Iesus Christ both to holinesse and happinesse So the Scripture everie where attributes all the good that we have from God to bee through Christ Hee hath blessed us with all spirituall blessings in heavenly places in Christ Ephes 1.2 Hee hath chosen us in Christ Ephes 1.4 Hee hath predestinate us to bee adopted through Christ Ephes 1.5 Hee accepted us in his beloved viz. in Christ Vers 6. He redeemed us by the bloud of his sonne Christ Vers 7. Hee hath gathered together reconciled all things both in heaven in earth by one that is Christ ver 10. And therfore when we beg any thing of God we are taught to beg it in the name of Christ So Christ himselfe Iohn 14.13 Whatsoever yee aske the Father in my name that will I doe for you that the Father may be glorified in the Sonne So Ioh. 16.23 Whatsoever yee aske the Father in my name hee will give it you Whence we learne to disclaime our worthinesse and our owne workes from being meritorious causes of Gods blessings Excellently Moses Deut. 7.7 8. The Lord did not set his love upon you because yee were moe in number for yee were the fewest of all people but because he loved you O then let us feed Christ if we cannot in himselfe Vse yet in his members and cloath him though not in himselfe yet in his servants let us entertaine and lodge Christ in our hearts and soules that procures thus many blessings of his Father for us our free election our powerfull calling our free justification and assurance of glorie wee have by him Let us say with Paul 2 Thess 2.16 17. The same Iesus Christ our Lord and our God which hath loved us and given us everlasting consolation must also comfort and stablish our hearts c. 2. Observ 2 In that he predestinated us that we should be holy Note That whom God hath praedestinated to the end which is glorie them also he predestinated to use the meanes which is holinesse See Eph. 1.4 Hee hath chosen us before the foundation of the world that we should be holy and as the Apostle speakes of spirituall creation that we are his workmanship created in Christ Iesus unto good workes that we should walke in them Ephes 2.10 So of election and We are redeemed to be a peculiar people zealous of good works Tit. 3.7 8. I adde no more but that of Peter 1 Pet. 1.2 Wee are elect according to the fore-knowledge of God the Father to sanctification of the Spirit and to obedience Acts 13.48 As many as were ordained to eternall life beleeved Whence they are most justly to bee blamed who make predestination a libertie to their sinfull lives and use sinfully to reason after this manner If I bee predestinate unto glorie then I shall bee sure of it howsoever I live for Gods decrees bee immutable If I bee in Gods decree and purpose a reprobate then if I should strive never so much I shall be no better I cannot alter it Contra Colsum lib. 2. Vide P. Martyr Com. lec p. 447. like those in Origen Whereas thou shouldest rather reason thus If I belong to Gods election then shall I use the meanes to come unto glorie I will therefore use all holy and godly courses that I may get my election sure and sealed as Peter wils us a Pet. 1.10 when Paul had that promise I haue given unto thee the life of all that saile with thee Acts 27.24 Yet except they use the meanes to come to land the helpe of their ship if they shall now leape into the water they cannot be saved vers 31. So when Iacob feared his brother Esau and yet had that assurance from God that hee should prevaile with men Genes 32.28 Yet see how carefull he is of all meanes to pacifie him he will doe it with gifts Munera crede mihi placant hominesque Deosque and sends one drove before another Genes 33. And so I come from the definition to the order observed in it God hee conceives all things at once with one act of his understanding 2. Of the order of predestination to which all things both past and to come are present and as hee conceived so hee decreed all things at once but the reasonable creature being finite conceives one thing after another Therefore for our understandings wee may distinguish the counsell of God concerning man into two acts or two degrees 1. The purpose of God in himselfe in which he determines what hee will doe and the end of all his doings and that is to create all things specially man for his owne glorie as Isa 43.7 partly by shewing mercie on some and partly by shewing of his justice upon others 2. Is another purpose whereby hee decrees the execution of the former and laves downe meanes to accomplish the end thereof which two acts of the counsell of God are not to be severed nor yet confounded but distinctly considered with some difference for in the first God decrees some men to honour by shewing mercie and some to dishonour by shewing his justice upon them and this man more than that out of his will and pleasure and that is the onely cause that we can give even his will In the second are set downe the causes of the execution of the former decree and these are knowen and manifest for no man though left out of clection is condemned but for sinne no man though elected is yet saved but by the merits of Christ But I passe over this and come to the parts of predestination which are two The parts of Gods predestination are two 3. The parts of predestination The first the decree of election The second the decree of reprobation A diftinction plaine out of Rom. 9. and may be thus confirmed of some it is faid The Lord knoweth who are his 2 Tim. 2.19 And of others Christ shall say in judgement Depart from mee yee wicked I know you not Matth.
Aquinas a double emulation First of imitation when one doth imitate another and then the sense is that the Iewes should imitate the saith and conversion of the Gentiles and strive to come into favour with God as the Gentiles were Secondly of indignation and then the meaning is that the Iewes might emulate that is should be moved with anger and indignation against them according to that in Deut. 32.21 They have provoked mee to anger with that which is not God and I will move them to iealousie with those which are no people meaning the Gentiles The true and proper sense I take to be this The Iewes manifestly saw that the spirit and grace and knowledge of the Scriptures and almost all spirituall blessings were translated from them to the Gentiles and therefore could not chuse but grievously complaine that they who were sons who were the proper and peculiar inheritance of God who were the Lords portion and lot of his inheritance Deut. 32.9 should now be cast off and the Gentiles who were Heathens Idolaters ignorant of heaven and heavenly things defiled with all kinde of pollution as in Rom. 1. should come in their stead possesse their roomes be graced with privileges and that not by the judgement of man which might be erroneous and repealed but by the judgement of the immortall God who erreth not who establisheth his decrees so that God would have the Iewes to take heavily the admission of the Gentiles and our salvation sharply to bite them that seeing what privileges they have lost and wee enjoy they might imitate us and come unto Christ from whom they have fallen But who is it that doth provoke them The vulgar Latine and Origen understand it of the faith of the Gentiles which should provoke the Iewes to emulation Chrysostome Theodoret and Ambrose understand it of the Gentiles that they should provoke the Iewes by their example to beleeve Anselmus quite contrary to the Apostles purpose understands that the Gentiles should imitate the Iewes P. Martyr saith that all this is referred to God it is meant that God would provoke the Iewes Annotat 6. contrary to Tolet and his judgement I rather embrace because of that saying Deut. 32.21 I will provoke them to iealousie But it will bee objected that this is no commendable thing by envy or by emulatioÌ„ to be brought to beleeve whereto I answere That God simply doth not approve such emulation or envie but as hee can use evill to good purposes so by this emulation it pleaseth him to incite and stir up the Iewes to turne unto him like as the husband puts away the adulterous wife that shee thereby may bee provoked by a kinde of emulation to seeke reconciliation lest another should come in her roome Beside this you must conceive this of the better sort of the Iewes they shall bee provoked but not all for the obstinate shall be made worse lastly conceive it not of the Iewes in particular for they which stumbled and fell away were not restored but of them in generall that though some were beleevers yet the whole nation was not cast off Thus much for the sense for the reading there is no great question onely mee thinkes that the vulgar doth ill translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might emulate them Vt amulentur eos for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew word Hikni which Moses useth and comes of Kanah aemulari now those verbes which in Kal are absolute in Hiphil doe import the efficient and impulsive cause as Grammarians speake and therefore the word cannot signifie only aemulari but provocare ad aemulationem to provoke to emulation I descend to conclusions First God would have men to be at a holy emulation and strife amongst themselves which should be neerest unto God It is the Apostles doctrine 1 Cor. 12.31 Covet the best gifts En quomodo maxima cum lande vobis licet aemulari See how with greatest praise you may emulate saith Beza In this only it is lawfull to be ambitious and lawfull to contend This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy and good contention saith Hesiod Wee may contend who may doe the most good who may lead the best life who may expresse the most holinesse though wee may not strive who should build the highest palace yet wee may strive to enter in at the strait gate though not strive for lands and livings yet to see the goodnesse of the Lord in the land of the living Though wee may not supplant one another as Iacob did his brother yet wee may contend as children doe who may please their father best and best deserve his love and which of us may provide the sweetest venison for our fathers diet There is a glory which if a man seeke for runs away from him if a man runs from it it followes him as Augustine saith of Cato Quò nanus setebat glâ—riam comagis â—llâ—m â—â—quebatur Aug. de â—ivit Dei lib. 5 cap. 12. How much the lesse he sought for glory by so much the more it followed him But there is a glory which cannot be got without toyling and labouring that 's the true and perfect glory Plutarch reports of Themistocles that when he heard that Miltiades had got him honour in the Marathonian battel he was not able to sleepe because Miltiades was so honourable and he came so farre short of him So should wee in â—â—irituall things The use is Vse to teach us what should be the true object of mans ambitious and aspiring thoughts not mortall but immortall honour and wherein it is lawfull for Christians to contend and â—trive for grace and not for greatnesse where in it is lawfull to emulate one another in seeking who should be neerest unto God â— and therefore wee should resolve that if any man doe faithfull service unto God that wee will doe it as wâ—â—â—s he if any mercifull wee will be as mercifull as he if any keepe the Sabbath wee will keepe it as well as he if any heare the word wee will heare it as well as he And so I come to a second conclusion The good that we see in others should be strong provocations for us to follow them Be yee followers of mee saith the Apostle 1 Cor. 4.16 Your selves know how that you ought to be followers of us 2 Thess 3.7 But most powerfull is that place Heb. 6.12 Be followers of them which through faith and patience inherit the promises As if he should say The faith and patience of the Fathers the vertues and godly qualities of the Patriarks who have inherited the promises not the earthly Canaan which was promised for that they all obtained not as Heb. 11.13 All these died in faith and received not the promises but saw them afâ—â—re off But it is meant of the promise of salvation in and by Christ as Act. 13.32 33. And we declare unto you that touching the promise made unto the fathers God hath fulfilled
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
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
our selves from thy presence masses of corruption mountaines of sin dead and dry trees fit fuell for thy fierce wrath to worke upon If wee should climbe up into heaven to hide us from thee thou art there or goe downe into the bottome and depth of hell thou art there also or take the wings of the morne and fly to the utmost part of the seas even there also will thy all-seeing eye behold us and thy right hand will quickly visit and finde us out wee will therefore here dissolve and melt our selves into a floud and fountaine of many teares bewailing and bemoaning our wofull and miserable estate for albeit by reason of that foule Chaos and staine of naturall corruption and originall sin wee have deserved long since to have had the sweet issue of all thy good blessings to be stopped and dried up thy milde and gentle corrections to bee turned into the sudden execution of bloudy to â—utes and fearefull judgements upon us even in this life and at ouâ— departing out of this world to be plunged everlastingly into a piâ—â— destruction there to be fried and scorched with Sataâ— and his Angels for evermore And yet for all this O Lord we have never ceased to adde oyle unto this flame and to blow up the coales of thy fearefull displeasure through the hot and eager pursuit of many loud crying actuall sinnes and transgressions so that from the crowne of the head to the sole of the foot there is not one place sound or whole within us but we are full of sores and swellings and botches full of sinne full or corruption our understandings which should have knowen thee to bee our true God and him whom thou hast sent Jesus Christ our Redeemer these are blinded and mis-led with ignorance and doubting our affections which should have beene good guides to have directed our feet into the way of peace they are become swift messengers of Satan to buffet us our bodies which should have been sweet Temples for thy blessed Spirit to dwell and lodge in they are sinks of sin and cages of filthy birds Our eyes O God are like open windowes and doores to receive sin our hearts like common Innes to lodge sin our heads like skilfull Politicians to contrive sinne our tongues smooth and sweet Orators to plead for the maintaining of sin and all our hands like stout Souldiers and couragious Champions to fight in the defence of sin Thus have we waged and managed war against thee our God ever since wee were borne so that now thou maist justly spâ—e us out of thy mouth cut us off in the midst of our sins come amongst us this verie present and binde us hand and foot and at the end of these few and miserable dayes send us all into hell together that so Satan might pay us our wages only whom thus long we have obeyed and served thus emptying our selves from all trust and confidence in the arme of flesh wee fly unto thee O God the anchor of our hope and the tower built for our defence with many deepe sighes and groanes from our perplexed consciences and diseased soules most humbly intreating thee to be gracious and mercifull to all our sins for they are wondrous great make it thy glorie to passe by and to winke at them poure into our soules the oyle of thy mercie supple our hard and dry hearts with the sweet influence of thy best graces and cure all our swelling wounds with the true balme of Gilead Purge good Lord and cleanse all the polluted and infected corners of our hearts that though 〈◊〉 this day our sins be as old as Adam as numberlesse as the stars oâ— heaven as high as the tallest Cedars in the Forrest Lord plucke them up by the roots burie them in everlasting forgetfulnesse that they may never stop the issue of thy blessings nor draw downe upon us the vials of thy wrath nor be a wound and griefe to our troubled consciences in this life or worke despaire in us at the end of our dayes nor stand up in judgement to be the utter ruine and condemnation of our soules and bodies at the last day Good Lord prepare us all for a better life sit us all for the Kingdome of thy Sonne Christ Jesus guide us all with thy blessed Spirit tutor us out of thy holy Word humble us by thy mercifull corrections and by thy fatherly blessings wed our affections and knit our hearts more neere unto thee in newnesse of life than ever heretofore they have beene that living as becommeth thy obedient children and servants an holy and a religious remnant of our dayes we may by thy grace and mercie be partakers of a joyfull and a comfortable death and after death of a glorious resurrection to everlasting life and peace among thy Saints Neither doe wee pray to thee for our selves onely but for all people and Nations of the earth but more particularly for the place in which wee live and therein according to our bounden dutie for thy servant and our Sovereigne Charles by thy speciall Providence King of Great Britaine France and Ireland Defender of the most true ancient Catholike and Apostolike faith and in all causes and over all persons within these his Majesties Realmes and Dominions next under thee and thy Sonne Christ Jesus supreme Governour adde unto his dayes as thou diddest unto the dayes of Hezekiah that he may enjoy a long and a prosperous reigne over us and in the meane time remember him in goodnesse for the good he hath done already to thy Church Bestow the sweetest of thy blessings upon our gracious Queene Marie our hopefull Prince Charles and the Lady Marie and the rest of those royall Branches beyond the seas season them in their young and tender yeares with thy feare that they may bee great in thy favour and if it may stand with thine eternall Decree let us never want an holy and a religious man of that house and line to governe the Scepters of these Kingdomes and to maintaine the preaching of thy glorious Gospell within these his Majesties Realmes and Dominions so long as the Sun and Moone endure Blesse 〈◊〉 King with an honourable valiant and a religious Councell and â—obilitie blesse him with a learned painfull and a zealous Clergie by what names or titles soever they be called whether they be Arch-Bishops or Bishops and all other painfull Labourers in this thy Vineyard blesse him with a wise prudent and a religious Gentrie blesse him with a peaceable a loyall and a religious Commonaltie and good God wee beseech thee to showre downe thy blessing upon the right hand and upon the left to them whom it hath pleased thee to send to this Congregation that by the blessing of thy good Spirit whensoever they shall stand on thy Mountaine to deliver a Message from thee give them good Father what wilt thou giue them give them wise and understanding hearts that they may open to thy people the wondrous things