not onely whilest they live by their sinnes treasure up wrath against the day of wrath and prepare a fire in which they shall everlastingly be burned but also by propagating their sinnes unto posteritie and leaving behinde them the example of their vices whereby others daily are successively corrupted doe adde fuell to that hellish fire and increase their never ending torments So Gods servants even after they are dead have still a stocke going when as they leave behinde them their Christian vertues for examples and their holy writings teaching and perswading others to follow them whereby a daily addition is made to their glorie and happinesse Such legacies after his departure hath this reverend and faithfull servant of Christ left for the use and benefit of the Church and such children to perpetuate his name and memorie unto all posteritie I meane the summe and substance of many his learned Sermons which he preached in his place charge at S. Marie Overies in Southwarke to the great benefit comfort and contenment of those that heard him The which though he had not polished and perfected for the Presse as he might have done if it had pleased God to have prolonged his life yet I thought it not fit that they should alwaies be hidden from the world because they had not on them their best apparrell They were I assure thee his owne legitimate children conceived and bred in his owne braine which were thus farre fitted for their birth and prepared for the Presse though himselfe wanted life and strength to bring them forth Esteeme them not the lesse because they are Orphans but entertaine them rather with the more love and if thou findest in them any defects and wants pitie them the more because they have lost their father who would had he lived have supplyed them and esteeme them both in their own worth and also for their fathers sake And if I finde that thou givest this kinde entertainment to these his fruitfull labours as it were his first borne there are divers other children of the same father which shall ere long bee brought to light I meane his Lectures on the twelfth Chapter to the Romans and on a great part of the â—19 Psalme with some others In the meane while I commend them to God and the word of his grace which is able to build thee up and to give thee an inheritance among all them that are sanctified Thine in the Lord Iesus J. D. The Contents GOds Ministers must not conceale comforts from the wicked pag. 5 Wicked men presume upon outward privileges pag. 9 No outward privileges exempt from Gods anger p. 12 The faithfull cannot finally fall away p. 14 All that carrie the name of Christians are not in the Covenant p. 17 Those of all Nations that beleeve and repent shall be saved p. 19 A man may be assured of his salvation in this life p. 22 Parentage can neither hinder nor further salvation p. 40 Grace is above greatnesse p. 42 Sinne will ruine a people notwithstanding outward privileges p. 46 God predestinated us in Christ p. 52 We are predestinate to the meanes as well as the end p. 53 Faith nor workes forseene no cause of election p. 60 No meanes to glorie but by Christ p. 71 All that doe good workes are elect and shall be saved p. 74 The elect cannot finally be cast off p. 76 The Scriptures able to make wise to salvation p. 79 There is a familiaritie between God and his children p. 85 Prophets and good men stand in the gap p. 87 Prayers the Churches best weapons p. 89 The wicked persecute the best most p. 93 When the Prophets are gone the people fall from God p. 95 Wicked men overthrow the meanes of Gods service p. 98 Wicked men dispute against the truth with the sword p. 99 Christs Church scarsly visible sometimes p. 100 Wicked men requite Gods Prophets evill for good p. 102 When Gods servants crie to him hee answereth them p. 104 A great grace in corrupt times to bee preserved from sinne p. 109 God owneth not Idolaters for his p. 110 God hath alway a Church though invisible to man p. 113 To bow before an Idoll is idolatrie p. 117 God at all times preserves his Church p. 118 Those that belong to God are not many p. 120 God saveth man of his free grace p. 126 God in electing man respects not good workes p. 129 All men shall not be saved p. 134 No man can attaine life by his owne righteousnesse p. 135 Those that stand upon their owne holinesse are hardned p. 137 We must seeke God in a right manner p. 138 A man elect shall certainly be saved p. 139 Hardnesse of heart a signe of reprobation p. 141 The written Word should bee Iudge of controversies p. 144 Causes of hardnesse of heart p. 145 God punisheth one sinne with another p. 162 An heavie judgement to neglect the meanes to know God p. 163 Meanes of salvation abused turne to destruction p. 168 A miserie to heare and not profit p. 169 Meanes contemned are not profitable p. 173 God receiveth all that turne to him p. 164 The best things of wicked men turne to their destruction p. 177 They that seeke life in the Law finde destruction p. 181 God repayes men in the same kinde p. 182 God punisheth unbeleevers with spirituall blindnesse p. 187 God hates and severely punisheth infidelitie p. 193 When wicked men abuse their power God deprives them of it p. 194 Prudence in Ministers in denouncing of judgements p. 200 Men stumble at those things that should support them p. 203 The best may stumble reprobates fall finally p. 206 God workes good out of evill p. 208 God workes good to his by unlikely meanes p. 213 God takes al oportunities to do his children good p. 214 When the Gospell is abused God takes it away p. 216 Where the Gospell is preached salvation is offered p. 218 God requires an holy emulation p. 221 The good that is in others should provoke us to follow them p. 223 Gods kindnesse should make us ashamed of unthankfulnesse p. 225 The grace and knowledge of God and Christ is true riches p. 231 The Iewes at their conversion shall be inriched with graces p. 239 Faithfull Preachers turne all they say to their peoples use p. 241 Good people feare the losse of their faithfull Preachers p. 243 Ministers should intend the good of their people p. 247 Ministers by preaching and liuing should grace their calling p. 250 Good Ministers aime at the salvation of soules p. 252 A good Minister Gods instrument to save soules p. 256 Preachers must neglect no meanes to convert soules p. 258 We ought most to tender the salvation of those that are neere us p. 259 Living in sinne is an estate of death p. 261 Wee should not despaire of the calling of the Iewes p. 264 The Gospell the meanes of raising men from the dead p. 266 What is due to God of his owne blessings
in all the elect So that our point is this God did predestinate all that shall bee saved both to grace and glorie for his good pleasures sake not for any faith that he did foresee should bee in them Faith sore-seene no causes of election nor for any workes which hee knew they would does and wee can confirme it by these reasons following First Reason 1 from Rom. 9.11 That the purpose of God might remaine according to election not of workes but of him that calleth that is of the sole good pleasure of him that calleth from whence the argument may bee collected thus If election were for fore-seene faith then not of the sole good purpose of him that calleth but that is contrarie to the words of the Apostle Secondly Reason 2 Faith is a fruit of election and therfore must come after it therefore did God chuse us not because wee were about to beleeve but that we might beleeve See Ephes 1.4 He hath chosen us in him before the foundation of the world not because wee were but that wee might bee holy So in Tit. 1.1 it is called sides electorum Dei the faith of Gods elect In Acts 13.48 As many as were ordained to eternall life beleeved Thirdly Reason 3 Faith is the gift of God by grace are ye saved through faith which is the gift of God Ephes 2.8 And Phil. 1.29 Vnto you it is given for Christs sake that you should beleeve in him Initiorum sidei incrementique lagitor Deus Ambros de vocat Gent. lib. 2. cap. 1. and suffer for his sake God is the giver of the beginnings and encrease of faith Now this being granted it followes that God was not moved by foreseene faith to elect for that which God in electing did give to man could not bee the cause that moved God to elect man I might urge the argument of Augustine De predest Sanct. lib c. 16. Workes foreseene no cause of election That grace goes before faith in the order of nature as the cause precedes the effect I come to shew that God had not respect to mens workes I will not stand to shew how Bellarmine Bellarm. de gratia libero Arbit lib. 2. cap. 10. Sect. 9. affents unto my proposition and consirmes it contrarie to the Rhemists upon the Hebrewes who bring for themselves that in Heb. 5.9 He is made the Author of salvation to all that obey Hence they say a man is not elected without condition of obedience And that in 2 Tim. 2.20 21. in a great house there are not onely vessels of gold and of silver but also of wood c. and if any man purge himselfe hee shall be a vessell of honour where say they by free will and good workes a man is made a vessell of honour whereto I will shape them no other answer than that which is given by Bellarmine Deorâ—â—â—e lib. 2. cap. 13. For answer to the second testimony the Apostle faith not That a man by purging himselfe is made a vessell of honour but is a vessell of honour that is shall by this be knowen to bee a vessell of honour as if hee should say there bee two seales of mans being a vessell of honour one inward which cannot bee seene of us in this life that is the knowledge of divine approbation The other outward the avoyding of sinne and iniquitie that is by these it appeares that wee are surely predestinate and so wee are exhorted by Peter to make our calling and election sure Now the reasons whereby I prove my proposition are these 1. That which is the effect of election cannot be the cause Reason 1 But all good workes are fruits and effects of election as appeareth Ephes 1.4 upon which words Augustine Elegit nos ut essen us sanch non quia crornus secundum voluntatem suam non nostram quae bonaesse non possit nisi isse ut siat bona sabveniat Hee chose us that wee might be holy not because we were about to be holy and according to his will not ours which cannot bee good except hee helpe it that it may bee made good And verie excellent is that of the same Father against I ulianus the Pelagian He chose no man worthy but by chusing made him worthy 2. Lib. 5. cap. 3. Reason 2 Our election is not of him that willeth nor of him that runneth Rom. 9.16 but of God shewing mercie but if it were for our fore-seene workes it were not of mercie but of him that willeth and runneth Liberautur per gratiam aicnutur non vasa suorum meritorum sedm sericor diae August dexatura gratia lib. 5. cap. 1. They are freed by grace and are said to be vessels not of their owne merits but of mercie Yea the Rhemists upon Rom. 9.14 have confessed that election is a worke of Gods meere mercie contrarie to themselves and if of meere mercie then without all respect of our workes or fore-seene faith 3. Reason 3 It may be proved from Luc. 12.32 It is the Fathers pleasure to give you the Kingdome And Ioh. 15.16 Yee have not chosen mee but I have chosen you but if God should chuse men for good workes then they had first chosen him nor doth God chuse men because hee sees that men will doe good but chuseth men that hee make them workers of good and to persevere in good as Bellar mine proves it sufficiently Degratia lib. Arbit lib. 2. cap. 10. If any man be scrupulous and doubtfull let him but looke Aug. Epist 105. to Sixtus Epist 46. to Valentinus and Bellar mine in the place before noted I come to see what the adversarie hath against this doctrine that we may soone shape them an answer and shake them off The first may be out of Rom. 8.29 Object 1 Those whom he knew before he did predestinate to be made like to the image of his Sonne therefore Gods prescience of men to be like c. is the cause of Predestination whereto I answer first that their prescience is put for the proegumenicall cause that is his free mercie and the meaning is that whom God lookt upon in mercie hee did also predestinate to be made like to the image of his Sonne by righteousnesse and holinesse So the word is used Iob. 10.14 Psal 1.6 Secondly the Apostle saith not he knew them to be like and therefore did predestinate them but did predestinate them that they might be like Secondly they dispute from Matth. 20.8 Object 2 Call the Labourers and give them their hire therefore Heaven is ordained for mens good workes Whereto I answer first that the place sheweth that good workes are the way wherein men must walke that come to Heaven but they doe not prove that God in his decree had respect unto them There is a difference betweene the decree of predestination and the execution Good workes goe before the possession of Heaven but not before the purpose
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
to offer to the Idoll they afterward in detestation of their former act would bee avenged of their hands which offered by the burning of their whole bodies I proceed to the application of this storie unto Pauls time VERS 5. Vers 5 Even so at this present time there is a remnant through the election of grace THis Application containes foure points 1. The time of this preservation this time 2. The number a remnant 3. The meanes efficient and ground of preservation the election 4. The impulsive cause of election grace and not workes I begin with the time whence the observation is Doct. That God doth at all times preserve a Church that embraceth the true worship of God In Isa 6. ult There shall be desolation in the midst of the land but yet in it shall be a tenth and shall returne c. The Assyrians may make the people of Ierusalem so few that a childe may tell them Isa 10.19 yet the remnant shall returne even the remnant of Iacob vers 21. Iudah shall dwell for ever and Ierusalem from generation to generation in Ioel 3.20 whereby is signified that there shall be some of Gods Church preserved to the end of the world and if ever God had wanted a Church it would surely have beene in the time of those ten bloudy persecutions begun under Nero Onpbius Fast lib. 2. in the yeare of Christ 65. when Peter and Paul were beheaded continued under Domitian when Iohn was banisht into Pathmos under Trajane when Ignatius Bishop of Antioch under Antoninus when Polycarpe under Severus when Leonides father of Origen was martyred Quo tempore universus orbis sacro martyrum cruore insectus erat Neque unquam maâ—ri triumpho vic mus quam ciâ—n decimorum annorum strage non potuimus vinci untill the the time of Dioclesian When the world did swim with the bloud of Martyrs Neither over came wee ever with a greater triumph than when we could not be overcome with ten yeares slaughter Or if ever the Church could have beene quite pulled downe it would have beene in the dayes of Antiochus Epiphanes when he entred the temple at Ierusalem burned the bookes of Moses and the Prophets proclaimed feasting and riot in the house of God and put to death young and old Carion Chron. lib. 2. that would not renounce the Law which Moses had delivered The reason Reason because God is constant and sure in the promise which he hath made touching the continuall keeping of his Church I will marrie thee unto me for ever Hos 2.19 yea in faithfulnesse to shew that hee will never part with his Spouse againe vers 21. From whence we may take just occasion to answer the objection of the Papists Vse 1 who tell us that wee are surely not the Church because the Church was ever but we never till the time of M. Luther My reply that the Apostles and the Primitive Church for almost six hundred yeares after Christ taught as we doe and since those times hath Poperie had her growth and ever since some have maintained our religion till this day In matter of supremacie they taught as we doe till after Gregories times which was six hundred yeares after Christ yea Gregorie writing against Iohn Bishop of Constantinople Lib. 6. Epist 30. If any calleth himselfe universall Bishop he is Antichrist In matter of the Sacrament Th. Aquin. in 1 Cor. 11. Lect. 6. for a thousand yeares together the people received the wine as well as the bread Secondly to stay the malice of the Churches enemies for they labour but in vaine Vse 2 God is on her side Rom. 8.31 And when she hath none to take her part the Lord himselfe will doe it Isa 59.16 Thirdly a comfort for all good and religious hearts Vse 3 to thinke that howsoever they may bee punisht for their sinnes and enemies may bring them to the sword yet some of them shall continue and stand to see the enemies fall religion shall not quite goe downe So I come to the number a remnant There is a remnant Those that belong unto God are not many which must not bee simply understood for in themselves they be many even an hundred fortie and foure thousand Apoc. 7.4 among the Tribes of Israel and among the Gentiles a multitude which no man could number of all nations and languages stood before the Lord and before the Lambe with long white robes and palmes in their hands c. vers 9. But in comparison of those that shall be cast away they are but few as Matth. 20.16 the Apostle is peremptorie Though Israel were as the sand yet a remnant shall be saved there is much chaffe but little wheat many stones but few pearles If a man should divide the world into three parts with Ptolomie or into foure with some later writers or into six with our last Geographers as Quade and others Lib. 1. cap. 2. 〈◊〉 and you shall not finde one of seven that professeth Christ aright they are all confined into a narrow corner in the Northwest And in this corner remove Atheists Heretiques Neutrals Worldlings Hypocrites and the remainder will be verie small and there â—e doth Christ call it a little flocke Luk. 12.32 and the gate a strait gate Luk. 13.24 and the way a narrow way Matth. 7.14 And if you should but looke upon the lives and actions of most men and see how everie man wastes his life in sinne and vanitie you would joyne with mee and say there are not many that can be saved if you doe but see how all care for earth and few for heaven you will say that surely verie few can bee saved how everie man lives and rots in one sinne or other dandles and hugs one Dalilah or other you will say that few can be saved how everie man spends his dayes in libertie and loosenesse both of life and conscience how they gather and build upon earth and strive how they may continue their names here never dreaming of a building in heaven of writing their names in heaven you will say surely few can be saved What use may wee make of this but to see Vse that the ordinarie pace and course which men take can never bring a man to heaven If then we will ever bee saved and bee of that remnant 1. Wee must learne the way to heaven perfectly 2. When we know it we must walke in it 3. We must cast off all luggage and superfluitie that hinder us in it And so I proceed to that which is the foundation and ground of this preservation viz. the election of grace S. Origen in his wandring speculation Origen in Rom. 11. would here make a difference betweene those which are called by grace viz. those that beleeve in Christ and those which are called by election of grace which beside faith in Christ have good workes as if true saith could ever be without them and Chrysostome that they were elected of
grace Chrysost ibid. whom God foresaw would beleeve and the Pelagians of grace that is they who have chosen grace both of them ascribing too much to mans will The meaning is that this remnant is reserued according to the election of grace not whereby men chose grace but whereby God of his meere grace hath chosen men saith Iunius Iun. in Rom. 11. and there is in them an Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the election of grace for according to free election saith Beza and Aquinas Beza Aquin. In them I note 1. The foundation and ground of salvation and that is Gods election 2. The impulsive cause of Gods election grace not in us but in God as Pareus and Soto Pareus Soto In the handling whereof and here note 1. what it is Election is that part of Gods eternall predestination Election described whereby hee decreed before all eternity that they whom he loved in Christ should be called to the adoption of sonnes iustified by faith should doe good workes bee glorified and made conformable to the image of his Son which conformity is begun when we are justified increased daily by good workes finished in eternall glory and all this that God may shew upon them the riches of his mercy that it is of those whom hee loved in Christ it is manifest for whatsoever good we have of God it is by and through Christ 2. That they should be called So the Apostle hee hath chosen us to be adopted through Iesus Christ unto himselfe Epes 1.5 3. That they should bee justified See Rom. 8.30 whom hee called them he justified 4. To be glorified Ibid. 5. That they may bee conformable to the image of his Sonne See Paul 8.29 Out of all these arise three conclusions 1. God did elect and chose because hee looked mercifully vpon vs in Christ 2. Whomsoever hee did chose unto glory he did predestinate to be holy Homines non producit Deus ad gloriam per scelera flagitiae Peter Martyr God brings not men to glory by villanies and wickednesse saith Martyr as aboue 3. All our hope of glory depends meerely vpon our election in Christ that we are or shall be called and iustified and in the end glorified Rom. 8.29 30. This election is the first and most ancient charter that Gods children can shew for their right to their Fathers inheritance for though by vocation we be manifested to be the sonnes of God by iustification ingrafted in Iesus Christ and made partaker of all that is his and by glorification we be entred into our Fathers inheritance yet is our election the foundation of all these as 2. Tim. 2.19 Our hope that we are of his Church for onely the elect are the Church and the univocall members of Christ the head though it bee denied by Bellarmine in opposition to Wickliffe Hus and Calvin Bellarm. de Eccles mil tant lib. 3. cap. 7. Our hope that our calling is true and effectuall for they only are effectually called who are eternally elected as may appeare in the golden chaine whom hee did predestinate them hee called Rom. 8.30 Our hope that we shall never be cast off that we are preserved by Christ and shall bee raised up at the last day Iohn 6.39 That we are kept by the power of God the father through faith unto salvation prepared but showed in the last times 1. Pet. 1.5 If all depend on this let us learne whether wee belong unto it or no that we may know whether we shall ever bee glorified or no. There is no way to know it but by the fruits as 2. Pet. 1.10 The fruits are many I will note for your comfort some 1. good workes 2. a conscionable care of the meanes of salvation 3. The spirit of prayer 4. Abalienation from the world 5. Hungring and thirsting after righteousnes 6. Conflict betweene the flesh spirit 7. New obedience 8. Love to Gods ministers 9. A longing for the fulnesse and complement of Christs comming as above and so I come to the impulsive cause of election Grace Amongst men they are said to have grace Cui favet populus Who have the good will and love of the people And so with God they are said to have grace who have found grace with God But here is a manifest difference men favour none but in whom they finde something whereby they may bee allured to love them but God loved not because he saw vs to be lovely for hee loved us first and by loving us gave us that which pleaseth him So that the name of grace in Scripture is used two wayes 1. For the free love and favour of God wherewith hee imbraceth the elect Ephes 1.6 We are predestinate to the praise of the glory of his grace 2. Grace signifies the gifts freely bestowed upon us by God as Rom. 11.29 The gifts that is the graces of God are without repentance as Aquinas hath well distinguisht Quaest 110. Artic. 1. By understanding of which distinction it will appeare with what difference the Protestant and the Papist agree in this tenent that man is justified by grace as the same schooleman 2a 2ae quaest 113. Artic. 2. But the Papist by grace understands the gifts of grace conferred upon them that bee justified as the infused habit of faith good workes c. We by grace in the act of justification understand not the workes of grace which by our faults and sinnes bee made imperfect and not able to satisfie Gods justice but the good will the love which God shewes unto us out of his meere mercie Lib. 2. distinct 26. Peter Lombard hath distinguisht grace into working and co-working and fathers it upon S. Augustine Degratin lib. Arbit Cap. 7. But these bee the same grace distinguisht onely in the effects for grace doth first cure the will and so it is working 2. It caused the will being cured to doe rightly and so it is co-working In the first mans will concurs with grace passively and grace only workes but in the other when mans will is regenerate it concurres both actively and passively and so grace and mans will be co-operant I will not trouble you with those distinctions into prevenient and subsequent which are but one and by the same grace hee prevents us that wee may will hee followes us by making us to doe he prevents us by moving us to good workes hee followes us by giving perseverance nor with that of grace into grace freely given and making acceptable Grace freely given is whereby one man workes with another to salvation and is called grace freely given because it is granted to man above the facultie of nature Grace making acceptable by which man is joyned to God as Th. Aquinas Th. Aquin. quaest 12. Art 1. That which is here meant by grace is his free mercie and love from whence the point is That which moveth God to
for them then the Lord stayed him and stopt his passage by bringing in the sea to drowne him and his host Exod. 14. as hee did with Saul when he would have taken away Davids life the Lord set downe how farre hee should proceed to chase him from place to place but not to death By all which it appeares that wee make not God to bee an idle looker on which suffers every creature to doe what they will But when God gives men over to bee blinded and hardned by Sathan and suffers wicked men for a time to worke mischiefe yet sets bounds and limitts to their rage and fury and in the end wonderfully rescues his servants from trouble This surely is not to doe nothing Fifthly a reducing of the ends to the rule of justice The bringing of some good out of evill for though Sathan and wicked men propose their ends the wicked that hee may serve his pleasures the Devill that hee may destroy yet such is the goodnesse of God Bâ—â—um est mala esse vel â—ieri alioquâ—â— sumâ—â—è bonus non permitteâ—et ca ficri Loâ— hard lib. 1. distinct 46. that hee will never suffer evill to be done if it were not to bring good out of it It is good that evils be or bee done otherwise the most good God would not suffer them to bee done and such is the wisdome of God that out of worst things he can chose the best ends as for example Iosephs brethen sold him for envy but God sent him to prouide for his old father and his brethren to preserve their lives Gen. 45.5 So in the death of Christ Sathan and the Iewes intended onely his death but God turned it to the salvation of all that beleeve As poyson is in it selfe evill but the skilfull Physician by tempering it cures the sicke and workes good out of it So doth God with sinne Shimei by cursing would shew his hatred of David but God would make knowne the patience of David which was good Now these workes as they proceed from the next cause man and the Devth be evill they be evill trees which cannot bring forth good fruits But as they proceed from the supreme cause and as hee brings good out of them they are good God and Satan will both have Ierusalem destroyed But Sathan that hee might bee avenged on them God that hee might punish their rebellion Christ is delivered to death the Iewes they doe it onely in malice But God hath another end the redemption and salvation of man and therefore in Act. 4.28 Pilate and the Iewes Gentiles gathered together to doe whatsoever thy hand and Councell had determined S. Enchirid ad Laurent ca. 101. Augustine shewes how God man may will the same thing and God in willing it doth well and yet man sinnes in willing it The father of an ungratious child is sicke Vt citius perveniat ad haereditaâ—em paâ—ris Vuâ—t Deus jâ—â—sâ—e fil uâ— iâ— pie God will have him to die â—n his just judgement the sonne That hee may sooner come to his fathers inheritance God wills it justly the sonne wickedly Albeit God doe order Res mala non habet â—aulan essi cientem sed desi ie 〈◊〉 De 〈◊〉 taâ—e Dei Lib 12. cap 7. determinate and governe sinnes that be done yet is he not properly the efficient cause of sinne It was a good saying of Augustine An evill thing hath no a cause efficient but defficient as the corruption of iudgement and the perversnesse of will and further I say that though the Papist accuseth us for making God the author of sin yet I will change my religion if I will not shew to any Romanist that will challenge me that wee of this Church teach no otherwise than the Papists themselues have written not onely out of Occam Durand and Bannes but principally out of Thomas Aquinas and Bellarmine himselfe In Râ—m 9. Dea â—ass gratiae lib. 2. Cap. 13. By a figure hee commands it and incites men unto it as a Huntsman sets the dog upon the Hare by letting goe the slip That God doth not onely permit the wicked to doe evill nor onely forsake the godly that the wicked may doe what they will against them But he oversees their wills he rules their wills he governs their wills nay he bowes and bends them by working invisibly in them and not only inclines the will to one evill rather than to another by permitting them to bee carried into one sinne and not into another but also positively hee bends them by inclining them to one evill and turning them from another occasionally and morally as hee speakes out of Thomas Aquinas Let them looke well into these speeches and they shall finde that wee say no more than they and if they would expound ours as candidly as their owne there would bee small or no difference Briefly then we say first in generall That God is not the author of sinne but the devill and mans corrupt will and the contrary we defie as blasphemy Secondly in particular wee beleeve that God wills nothing which is formerly sinne but hee fulfills his good wills by our evill wills as P. Lombard as hee wills that which is good Lib 1. Distinct 48. but hates it rather whence it followes that hee inspires it into no man nor creates any corruption in our wills which was not there before but forbids it absolutely within us by the light of his spirit as Rom. 2.15 without by the commandement Thou shalt heare a word behinde thee saying this is the way turne not out of it Isay 39.21 c. The first entrance of sinne into the world and the continuance of it in the world was the voluntary action of mans will God infusing no evill into him for God is not the cause why man is worse but that which God doth about and concerning sinne is contained in three actions First as the universall cause of all things hee sustaines mankinde and upholds his being yea the being motion of all his actions good and bad So that no man could either move to any action or have being himselfe if God sustained him not as Act. 17.28 whence it followes that the very positive act which the schoolemen call the subject of sinne and the materiall part of sin whereto sinne cleaveth is of God in the same sort that all other actions of the creature are this proposition doth Zanchius well illustrate A man rides upon a lame horse in this action are two things Motion and Halting the motion is of man man makes him move but his halting is of himselfe so in sinne the action or motion is of God but the deformity of man himselfe Secondly he withholds his grace as Iohn 12.39 Therefore they could not beleeve because Isay saith he hath blinded c. as being bound to no man but leaves the wicked to themselves whereupon it followes that their hearts grow hard and they cannot chose
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
Christ In the fourth verse He hath chosen us in Christ At the fifth He hath predestinate us to be adopted through Christ At the sixth Hee accepted us in his beloved viz. in Christ At the seventh Wee have redemption through his bloud that is Christ At the eighth He hath abounded to us in all wisdome At the ninth He hath opened the mysterie of his will by him viz. Christ At the tenth Hee hath reconciled things in heaven and earth even in Christ Thus if we have any good it is from Gods mercy to us in Christ So if wee be in a happy blessed condition the beginning and whole progresse is of Gods favour as 1 Ioh. 3.1 Behold what love the father hath shewed on us that we should be called the sonnes of God If regenerate it is his mercy and courtesie Blessed bee God who of his abundant mercy hath begotten us againe unto a lively hope 1 Pet. 1.3 If a man have many good motions and desires and so be said to beginne well if hee hold out till the end of his dayes in holmesse and integrity till hee have the Crowne upon his head and the Garland in his hand and so be said to run well yet the Apostle rels us That it is not in him that willeth nor in him that runneth but of God that sheweth mercie Rom. 9.16 Therefore saith the Apostle That of our selves we cannot so much as thinke a good though but all our sufficiencie is of God 2 Cor. 3.5 so that-if it goe well with us if we please God live in his feare die in his favour say as Deut. 9.4 It was not for my sake but his love because he had a favour unto me I come to a second point Doct. It is faith whereby the branches of Christs planting are distinguisht from those that are cut off For first it makes them that have it full of good works meeknesse temperance c. 2 Pet. 1. the other are barren like the mountaines of Gilboa Act. 15.9 Secondly it cleanseth the hearts of those that have it others remaine uncleane and polluted in their owne menstruous bloud Thirdly faith makes those that have it bold and consident to come unto God Ephes 3.12 It makes them long for the approaching of the Sonne of God and to say with the Spouse Apocal. 22. Come Lord Iesus come quickly but they that want it and shall be cut off are afraid of it they cry to the hills cover us and to the mountaines fall upon us Apoc. 6.16 Fourthly it makes them to sigh and groane waiting for the redemption of their bodies Rom. 8.23 which is not but in such as have the first fruits of the spirit Fiftly it works obedience unto God It makes Abel to offer a better sacrifice than Cain and Enoch to please God Heb. 11.5 whereas they that want it cannot please God in any thing Heb. 11.6 They that have this excellent gift of God shall never be cut off nor fall away they that want it cannot escape the vengeance of eternall fire Now there is nothing else wherein they differ to looke to they are both alike Iude and Iudas Simon and Peter and Simon Magus in outward profession both alike in externall dignities both alike in riches both alike but there is one thing wherein they differ viz. faith The outside of the earth is all alike but some parts are more rich within because of the veines of gold and silver So are the outsides of men From whence learne to know Vse whether thou art one that belongest unto God or not one that shall be cut off In ipsâ distinguntur filii Dei à filiis Diaboli filii lucis à filiis tenebrarum or not that 's by thy faith In this the sonnes of God are distinguisht from the sonnes of the devill the sonnes of light from the sonnes of darknesse saith Augustine In this scrutiny and examination Aug de Tempore Serm. 53. take heed thou beguile not thy selfe with a dead and counterfeit saith and therefore for triall I commend unto thee Chrysostomes rule Faith is tried by works without works Fiâ—es probatur â—eâ—o â—a Chrys in 1 Thes 1. Hâ—m 1. Fâ—dâ—s â—lmilis eâ—t 〈…〉 tuto Châ—â—â—â—n 2 〈◊〉 3 Hâ—â—â—â—l 8. faith is like to a faire body void of life to a golden picture or statue saith the same Author The fruits whereby thou must examine it are 1. diligent hearing 2. prayer as in Rom. 5.1 2. If you have these thou hast a true faith and art a living branch if not it is a dead faith and thou art a brand provided for the fire And so I come to the Apostles exhortation Be not high minded but feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not pust in minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This feare saith Bezâ— is according to the Hebrewes the religious worship of God a godly care More â—ebraeâ— iâ— reugâ—â—â—â—â— Dâ—icâ—lâ—us pâ—o â—â—â—â—ludo not because they need doubt of Gods love but because they should feare to offend him that loved them so dearly Whatsoever is in the former part of the exhortation hath beene observed at the 18. verse and that which is in the second may be contained in this conclusion A good Christian must live in continuall feare to offend his God Doct. and in a continuall feare of falling into siune This is it whereto the Apostle exhorts his Philippians worke out your salvation with feare and trembling Phil. 2.12 and Peter his Iewes Pass the time of your dwilling here in feare 1 Pet. 1.17 and he whom Solomon blesseth Blessed is he that alwayes feareth Prov. 28.14 and he whom God will spare in the day of his wrath Malac. 3.16 17. It is not my purpose to explicate all the acceptions of feare being taken first for the whole worship of God according to the HeÌ„brewes as Beza and Marlorat so here Rom. 11.20 Secondly for obedience Give to every man his due feare to whom yee owe feare Rom. 14.7 Thirdly for true religion Is not this thy feare Iob 4.6 Fourthly for reverence and an awfull regard of God Serve the Lord with feare c. Psal 2.11 Nor to shew the divers kinds of feare some is filiall some servile and they differ thus Filiall feare proceeds from confidence and love of God The differences between filiall and servile feare servile feare from the accusation of sinne and sense of Gods wrath Secondly filiall feare shunneth the offending of God but not God himselfe servile is the shunning not of sinne but of the judgement due to sinne and consequently of God himselfe Thirdly filiall feare is joyned with the certainty of eternall salvation servile feare with the feare of eternall damnation The more curious difference of these two may be had from Thomas and Bonaventure noted by the Magdeburgenses Cent. 13. chap. 4. Nor of that other distinction of feare into naturall feare such as was in Christ Matth. 26.27 and distrustfull feare which is called the spirit of bondage
save man Doct. was nothing in man but the free mercie of God and therefore the Apostle Ephes 1.4 5 6 7. Hee hath chosen us in him Hee hath chosen us according to the good pleasure of his will Hee hath accepted us in his Beloved to the praise of the glorie of his grace wee have the forgivenesse of sinnes according to his rich grace And Ephes 2.8 By grace are yee saved not of your selves it is the gift of God Ob. Yea but the Apostle saith Yee are saved by grace through faith therefore not onely grace but our owne faith is the cause of salvation I answer Faith is not here considered as any worke of ours but as an instrument whereby we receive grace and he must needs receive grace who will be saved by grace and how is grace received but by the hand of faith therefore faith doth not properly justifie and save a man either in whole or in part but receiveth righteousnesse and salvation and therefore is said to justifie because it receiveth salvation and righteousnesse and is the hand or instrument receiving but not deserving grace and salvation And when we say that faith doth justifie it is in respect of the object apprehended viz. Christ who only effectually and properly doth justifie by his grace So that this faith is so farre from being derogatorie from grace that no man can have grace that hath not faith to receive it and the Apostle joynes them fitly together grace whereby wee are saved and faith by which we apprehend it that which saves effectually and that which saves instrumentally that is grace and faith As the Israelites stung by serpents were healed by the brazen Serpent so are wee by Christ Ioh. 3.14 15. But they did nothing but onely looke upon the brazen Serpent so are we to doe nothing for our justification but to fix the eye of faith upon Christ whence wee see who must have the glorie for our salvation namely God 2. How vile and miserable we were before grace that there was nothing in us why God should love us or looke mercifully upon us or purpose to save us Before I proceed there is yet one generall note to be collected hence viz. That though the sins of the Iewes deserved a full rejection of them all yet God did not consider what they deserved but what might stand with his owne goodnesse and mercie So he did with rebellious Ephraim I will not destroy Ephraim for I am God and not man Hos 11.9 which is a wonderfull comfort to us poore sinner who many times deserve to be cast from Gods favour to have the meanes of salvation denied unto us to bee cast for ever from Gods presence yet God will not doe it for he considers what is sit to be done in mercie and therefore deferres his judgement from us and so I come to the conclusion of the application in the sixth verse VERS 6. And if it bee of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke THis latter part of the verse is left out by Origen Chrysostome and the Spanish Edition as Soto hath observed and also by the vulgar Edition but is constantly read by Arias Montanus Beza Casaubonus and in all the Greek copies they containe in them a porisme or inserence upon the former proposition the argument is raised from the nature of immediate contraries whereof the Law is in Aristotle that the putting off the one necessarily implyes the removing of the other The two contrarie termes grace and workes which cannot both be causes of election The Syllogisme seemes to bee made thus Both grace and workes cannot be the causes of election but grace is that was concluded in the fifth verse The reason of the sequele because then grace were no more grace but works But these be contraries Grace gives a reward not due a worke requires it as due As Paul distinguishing betweene faith and workes To him that worketh the wages is due not by favour but by debt Rom. 4.4 I will not insist upon the Apostles reciprocall argument I draw all to an Enthymeme we are elected of grace therefore not by workes and because the antecedent was handled before there remaines now nothing but the conclusion which I comprehend in one bare proposition thus God in mans election had no respect unto mans good workes Doct. I need not stand to tell you of Bellarmine who strongly confirmes the point in hand De grat lib. arbit lib. 2. cap. 10. In Hebr. 5. Sect. 7. contrarie to the Rhemists Annotation alleaging for themselves 2 Tim. 2.20 21. In a great house there bee vessels of honour c. If any man purge himselfe where say they by purging a mans selfe he is made a vessell of honour Bellarmines answer is good that Paul sayes not hee is made but he is that is it is hence manifest that he is a vessell of honor as if he should say there be two seals of mans being a vessel of honor the first inward that knowledge of divine approbation which is knowen onely to God the second outward the purging of our hearts and the cleansing of our consciences and reforming of our wayes of which Peter 2 Pet. 1.10 But for the further cleering of it I propose two or three reasons 1. That which is the effect fruit cannot justly be called the cause impulsive of election But all good works are effects fruits of election as the Apostle witnesseth He hath chosen us before the foundation of the world that we should be holy a Vt essemus sancti non quia suturi eramus secundium veluntatem suam non nostram quae bona esse non potest nisi ipse subveniat 〈◊〉 bona That we might be holy not because we were about to be holy and according to his will not ours which cannot bee good unlesse he makes it good saith Augustine And writing against Iulian the Pelagian b Nullum Dominus elegit dignum sed eligen do efficit dignū Lib. 5. cap. 3. The Lord chose none worthy but by electing man made him worthy 2. Our election depends not upon him that willeth Rom. 9.16 but of God that sheweth mercie c Vbi nune opera ubi merita praeterita velfutura liberi arbitrii viribus impleta Aug. in huncloc Epist 105. ad Sixtum Where are workes now where are merits past or to come filled with the powers of free will saith Augustine So that I may say of those who attribute election and justification to their workes as hee doth to Valentine a Glorianter quasi non acceperint qui opera jactitant in seipsis non in Domino gloriantur Epist 46. They glorie as if they received not who boast of their workes they glorie in themselves not in the Lord. And his conclusion against them shall be mine b Liberantur per
the true nature and condition of the corne as Abbatus against Tompson chap. 6. 4. Hypocrites and unbeleevers are so like to Gods elect and faithfull children that no man can distinguish them but God and amongst men they are accounted branches of Christs owne planting though they be not such It is the position of Gregorie c Aurum quod pravu Diabel persuasionibus sterni sient lutli poterit aurum antè oculos Dei nunquam fuit habitam quesi sanctitatem ante oculos hominum videntur omittere sed eam ante ocules Dei nunquan habucrunt Greg. Moral l. 34 c 13. Gold which is so by the wicked perswasions of the Devill may be trampled on like dirt which before Gods eyes was never gold had sanctitie as it were before mens eyes they seem to lose but before the eyes of God they never had it The which agreeth with that of S. Augustine d Sunt silt Dâ—i qui nendum sunt nobis sunt qua dicuâ—tur si â—à nobis neâ—a â—en sant Deo Aug. deco rep grat cap â— There are sons of God who are not yet so to us there are who are called the sons of God of us but yet are not so to God Of the former there is mention Ioh. 11.52 that he should die not onely for the Nation but together the children of God which were scattered of the other there is mention 1 Ioh. 2.19 They went out from us but they were not of us They be branches secundùm praesent em yustitiam non secandùm praescientiam according to present righteousnesse not according to fore-knowledge saith Ambrose 5. The faith of Gods children hath his degrees it is subject to shaking and may bee so hid and covered that it yeeld no comfort like the soule in a trance like the Sunne in an eclipse like a fire or candle under a a bushell like the Moone under a cloud I beleeve Lord helpe mine unbeleefe Peters faith is shaken but not lost Theophylact. in Luc. 22. Bellarm. de Rom. Pont. lib. 4. c. 3. Radix fidei in Petro vixit saith Theophylact. And Bellarmine quite contradicting himselfe saith That Christ in his ptayer for Peter obtained a twofold privilege The one Vt sidem nunquam amitteret that hee might never lose his faith which hee proves by the testimony of Augustine De corrept grat cap. 8. of Chrysostome Hom. in Mat. 38. of Theophylact. on Luk. 22. of Prosper Aquitanicus Of the calling of the Gentiles Booke 1. Chap. last These grounds being laid I come to the proposition viz. Man justified or man that hath true faith and grace can never finally nor totally fallaway can never perish eternally Note That no man ever hath sanctifying grace or justifying faith but the elect onely and the elect being once called can never fall and this you may safely build on these grounds 1. Vpon the immutabilitie of God Mal. 3.6 I am God and change not His purpose is unchangeable He changeth his workes Mutat opera non mutat consilium Aug. cons lib. 1. cap. 4. hee changeth not his counsell His gifts and graces are without repentance Rom. 11.29 and faith is the gift of God Now unlesse he that hath faith and grace should persevere then his gifts were not without repentance and it is a trifling cavill to say That God doth not deprive them of faith but they cast away faith Dcum non eripere sed bominem abjicere sidem For no man can cast away faith unlesse God withdraw his grace which he doth not from any of the elect For they are all kept by the power of God through faith unto salvation 1 Pet. 1.5 And therefore saith God Ier. 32.40 I will make with my people an everlasting covenant that I will never turne away from them to doe them good but will put my feare in their hearts that they shall not depart from me I have loved thee with an everlasting love Ierem. 31.3 and Whom he loves he loves to the end Ioh. 13.1 The second is laid downe by Calvin Inflit. lib. 3. c. 24. whosoever have true faith are elected before all time as Rom. 8.30 Whom he predestinated them he called whom he called them he justified and all the elect are committed by God the Father to the keeping and protection of God the Sonne All that the Father hath he gives unto me Ioh. 6.37 O Father thine they were and thou gavest them unto me Ioh. 17.6 Now if you make question how he keepes them see vers 12. All that thou hast given mee I have kept and not one of them is lost And Ioh. 6.37 All that commeth to mee from the Father I cast not away In this respect hee is called the true Shepherd that will suffer no man to plucke his sheepe out of his hands that gives his sheepe eternall life and will not suffer them to perish Ioh. 10.28 In Gen 31. Iacob saith to Laban that he had not wasted his substance but if any thing were rent and torne he made it good So doth Christ the good Shepherd if any of Gods sheepe bee stollen and lost hee redeemes them againe by his owne life laid downe for them If any be dead hee is like to the Pelican which as Augustine affirmeth In Psal 102. spils her owne bloud to heale them Nay there is not one whom God the Father hath commended to the keeping of God the Sonne but he will shew him to his Father and bee accountable for their soules at the day of judgement For hee will raise them up at the last day Ioh. 6.39 The third upon the sealing of this assurance unto mens consciences The Covenant is not only made Gen. 17.7 but also sealed and we have an earnest penny in this life Hee hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 Grieve not the spirit by which yee are sealed Ephes 4.30 The foundation of God remaineth sure 2 Tim. 2.11 After yee beleeved yee were sealed with the spirit of promise which is the earnest of our inheritance Ephes 1.13 Consider the word it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Chemnitius observes Exam. Concil Trident. part 1. signifies a pledge a seale a caution which stands for a part of the payed price and whereby there is credit made of the summe remaining to be paid To note that in regard that God unto all the elect hath made a promise of a Kingdome hee stands thereby indebted to them and because it is long a comming and Satan still urging them to doubt for the peace of their consciences and quietnesse of their mindes he hath left them a pawne and pledge so that hee hath not onely made a Covenant but hee hath set to his seale not onely so but he hath bound it with an oath that we might have strong consolation Heb. 6.18 nononely so but hee hath giuen us a pawne and that of no small value for it is his
confesse with David mourne with Ezekiah weepe with Peter fall at Christs feet with Mary wipe them with our haires and kisse them with our lips and cry Lord be mercifull to mee a sinner And so I come from the person I to the action take away I will take away their sinne In the former verse he will turne away iniquitie in this verse he will take it away the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an â—â—nusuall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to take away that which troubles and hurts to note that When God forgives sinne he takes it quite away Doct. that it can hurt no more for God will not remember it any more as Ier. 31.34 I will forgive your iniquitie and remember your sinnes no more He will not remember to object it to punish it to condemne us for it He doth not so take it away ut non sit that it may not be sed ut non regnet but that it may not reigne as Augustine Aug. de coniâ—g concupisâ—en lib. 1. cap. 21. When he brought Israel into Canaan he did not cast out all the Canaanites still some of them dwelt in the land but were made tributaries and brought under subjection Iosh 17.12 13. which is by Hierome in many of his Epistles morally applied unto sinne in a man regenerate Velis nolis habitabit intra fines tuos lebusaeus Whether thou wilt or no the Iebusite shall dwell within thy borders but it is made tributary brought in subjection and made serviceable for the true Israelite First for the continuall exercise of his faith to make him warre and fight the good fight of faith against it Secondly to make him still keepe his armour about him lest he should be surprised unawares when men have no enemies they put off their armour Thirdly to worke humiliation in regard we must still carry sinne about us and cannot be rid of it still a Dalilah to solicit us and we cannot avoid her Fourthly to move us to have recourse unto God that he would weaken it and pray unto God that he would pardon it Thus God alwayes works good out of evill turnes poyson into an antidote Lib. 1. dist 46. as Lombard God in forgiving sinne takes it quite away Conclusion that it shall never be remembred As farre as the East is from the West so farre hath he set our sins from us Psal 103.12 He subdues our iniquities and casts all our sins into the bottome of the sea Micah 7.19 If he suffer any remembrance of it to remaine it is for our greater good and his greater glory And so I come from the phrase of taking away to the spots and staines which are washt away and cleansed I will take away their sinne Here is the happinesse of Iew and Gentile and here is the glory of our redemption by Christ here is the peculiar prerogative of the Church that our sinnes are pardoned and the punishment removed and taken away This was Iohns message he should goe before Christ and prophesie of salvation by the remission of sinnes and the great benefit at the day of refreshing is the putting away of sinne Act. 3.19 And this is the great cause of the Churches rejoycing because he forgives all thine iniquities heales all thine infirmities redeemed thy life from death and crowned thee with mercy and loving kindnesse Psal 103.3 4. 1. Reason 1 This belongeth only to the beleevers and repentant as appeares by comparing Ioh. 3.16 with Act. 3.19 all unbeleevers all impenitent persons are excepted for albeit God beare long with them he is but fetching his stroke the farther and the end of them will be that in Ioh. 8.24 Except yee beleeve and amend yee shall die in your sinnes Marke the incomparable happinesse of the godly Christian beyond others the wicked is all the time of his life like to a greene bay tree Psal 37.35 but suddenly I went by and sought him but his place could not be found But vers 37. Marke the iust man for his end is peace he may be all the time of life like a tree in the dead time of winter without sap lease and beautie but as it is 1 Cor. 15.19 If in this life only wee have hope in Christ wee are of all men most miserable Hence First Vse Ministers must learne not to propose remission of sinnes to all in generall but to such as beleeve and repent Secondly it reproves Philosophers who sought blessednesse in honours pleasures morall actions and not in Christ by faith Thirdly Iewes and Iusticiaries who seeke it in their owne works And so I come to a second confirmation of the mysterie in the vocation of the Iewes VERS 28. As concerning the Gospell Vers 28 they are enemies for your sakes but as touching the election they are beloved for the fathers sake IT is taken from the dignitie of the Iewes Exposition though enemies of the Gospell for your sake yet are beloved for the fathers sake therefore hee will restore and call them As if he should say They are indeed enemies yet doth not Israel cease to be a nation deare unto God because God once elected them the infidelitie of some cannot frustrate Gods election because his gifts be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance and if the vigour of election be yet in the nation then must we hope for their conversion at some time or other That 's the argument I come to expiscate the meaning of the words They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies which some referre to God they be hated of God as Origen followed by Paraeus and Beza some referie it to Paul and the Church as Chrysosâ—ome Theod. and Luther as if he should say They are mine and your enemies because of the Gospell which we preach Or thus Propter Evangelium quod aâ—nunciaâ—us They are enemies while they continue in unbeleefe but shall be loved when they are converted Or thus It is meant of divers sorts of Iewes they are enemies among them who spurne against the Gospell they beloved who are the remnant according to election Or thus It is not meant of particular men but of the whole nation which at that time seemed to be rejected because of unbeleefe but was not utterly cast off in regard of Gods election and the promise made to their fathers So then these are not contrary The Israelites are enemies and hated The Israelites are not enemies but beloved for first contraries must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the same but these are not the enemies being such of them as beleeve not the beloved such as are elected Secondly contraries must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same respect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one and the same time but the Iewes are enemies and yet beloved both in divers respects enemies for the Gospell beloved in respect of election and this at divers times enemies in the time of their unbeleefe
but beloved after their conversion Concerning the Gospell Some give this sense If a man should judge of them by their persecution of the Gospell he could hardly hope for their conversion yet in regard of election and promise wee must doe it But it will appeare more plaine if you consider the next clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your sakes that is The Gentiles are by accident the cause why the Iewes hate the Gospell Quia â—nim Iudaei visebant Gentes Evangel um ans plecti idâ—o mâ—litiosâ— Evangeliis abjiciebant For because the Iewes saw the Gentiles did embrace the Gospell therefore did they maliciously cast away the Gospell Now if you will know why they are enemies the text gives two reasons First from the occasion not given but taken to wit the Gospell which they refused Secondly the end that the Gentiles by their unbeleefe might enter in If you would know why there is hope of their receiving there be also two reasons First their election unto life Secondly Gods promise and covenant made with their fathers both immutable Lastly how are they beloved for the fathers sake 1. Not for their fathers merits as Lyranus thinks Non propter merâ—â—a patrum on Rom. 11. 2. Nor because that after their conversion the Lord shall put them in minde of their fathers as Ambrose thinks Non quia sequuntur patrum sidem 3. Not because they follow the faith of their fathers as Origen thinkes for that is true of beleeving Gentiles also But they are beloved for the fathers sake that is for the promises made to their fathers as Tolet and the ordinary glosse Propter promissiones Patribus factas because they are descended of those parents to whom God made that covenant Gen. 17.7 I will be the God of thee and of thy seed Hence arise two questions 1. Quest. 1 Can one and the same man be both enemie and friend beloved and hated of God Yea Answ Paul before his conversion was loved in regard of election for Gods love was the impulsive cause of his election yet an enemie to God in persecuting his Church which whosoever doth persecute doth persecute Christ Saul Saul why persecutest thou mee c. Act. 9.4 Thus Christ is said to give his life for his friends Ioh. 15.13 and Rom. 5.10 to reconcile us when we were enemies So the elect are by nature children of wrath and enemies and yet friends and beloved before grace and sanctification because by the mercy of God they are from eternitie chosen and beloved in Christ 2. Quest. 2 If any one be beloved for the fathers sake then a man may be converted and called by reason of and for his fathers merits and so every man lives not by his owne faith The argument is not good Answ For first regeneration comes not by succession but proceeds from grace Secondly children of faithfull parents are not accepted to eternal life for their parents faith but must beleeve themselves and be saved by their owne faith as Habac. 2.4 Lastly in that the Iewes are beloved for their fathers sake as Salomon was never wholly deprived of Gods Spirit and favour for Davids sake 2 Sam. 7.14 15. It proceeds not from their workes or persons but from Gods gracious and everlasting Covenant which is the root and fountaine of it For the summe of his Covenant is this I will bee their God and the God of their seed And some there must bee to whom this Covenant is made and that some is beloved for the Covenants sake The parts are two The parts The present condition of that Nation miserable enemies as concerning the Gospell The future condition what they shall be that is hopefull Beloved for the fathers sake In the former observe 1. Their miserable condition enemies 2. Whereby this appeares by their contempt of the Gospell 3. The offence and scandall the Gentiles for your sakes I begin with the condition enemies This is the condition of man before grace and without the favour of God Man before grace is enemie to God Doct. Therefore the Apostle speaking of the converted Ephesians saith that naturally and before grace they were children of wrath as well as others Whatsoever is their state now their hope now their privilege now that they are engrasted into Christ yet before that time they were children of wrath as well as others Ephes 2.3 In Rom. 5.10 Before we were reconciled by the death of his Sonne wee were enemies In Col. 1.21 While our mindes are set on evill workes wee are enemies while our mindes are on the earth and our affections to the things of the world we are enemies for the love of the world makes us enemies to God Iam. 4.4 If the world should love us Si mundus nos deligeret diligendus non esset Aug. â—e mundi venitate cap. 1. wee should not love it saith Augustine Hence is it that wee are reconciled to God Who are reconciled but enemies That we are set at peace with God by the crosse and bloud of his Sonne to note That before the peace was concluded we were enemies The reason Reason Till the time that God give grace man doth nothing but sinne his best actions are sinne and this sets God and him at oddes Let Paul be witnesse Rom. 14. ult Whatsoever is not of faith is sin Be witnesse Salomon His prayer is abhomination Prov. 15.8 First Vse 1 to teach unregenerate men to see their owne miserable condition and danger wherein they live Gods enemies The Lord will make warre with them and if they obtaine not a peace destroy them for ever Hee will send the host of Angels to destroy the great Host wherewith he shakes Kings and Kingdomes Ioel 2.25 Secondly Vse 2 it shewes the happinesse of all that are sanctified they are no more enemies but friends not servants but sonnes not strangers but heires they are no more children of wrath but of the promise they fight not against God but for him they are christened by his name Christians fight his battels Christs Souldiers receiving the Sacraments dwell in his house the Temple of his Spirit have already the earnest penny of their inheritance and after the conflict shall have a crowne of glorie O then study to be at peace with God labour to bee friends with God let your tongues praise him your lives please him your soules rejoyce in him your hands fight for him so shall you be blessed of him and invested into that Kingdome where shall be life that never dieth love that never cooleth beautie that never fadeth a crowne that never withereth God grant us all to weare it I come to the argument whereby it appeares that they are enemies Contempt of the Gospell Concerning the Gospell All men Doct. during the time that they receive not the word but resist and withstand the course and preaching of it are Gods enemies and hated of him Those that submit not to his Scepter that is