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IN the confirmation I note: 1. The proposi∣tion to be confirmed. 2. The testimonies and witnesses confirming it. The proposition is aggregate, and hath three branches. 1. Israel hath not obtained what he sought. 2. The elect have obtained what they sought, for there is a taking of the abstract for the concrete. 3. All
the reprobates in Israel are given over to hard∣nesse of heart.
The witnesses to confirme all these are David and Isay, that by the mouth of two or three wit∣nesses, everie word may be confirmed. The te∣stimony of David is in Psal. 69.22. Let their ta∣ble bee made a snare, and a net, and a stumbling blocke, let their eyes be darkened that they see not: which seemes to bee spoken by way of impreca∣tion, but is to be understood by way of prophe∣cie. The testimony of Isay is in Isa. 6.9. God hath given them the spirit of slumber, eyes that they should not see, and eares that they should not heare till this day. I begin with the first branch. viz.
Israel hath not obtained:] Where note, 1. Who is meant by Israel, not the whole number of the twelve Tribes, for then had Paul beene one of them: for he was of the seed of Abraham of the Tribe of Benjamine; nor must wee understand by Israel those that be called Israel, Rom. 9.6. viz. the elect: for then the second part of the propo∣sition were false; viz. the elect have obtained: But by Israel we must understand the out-casts of Israel. 2. Note what this Israel sought; it ap∣peares, Rom. 10.3. They being ignorant of the righ∣teousnesse of God, went about to establish their owne righteousnesse: and then the meaning is, that they sought life by their owne righteousnesse, and therefore obtained not what they sought; but for the elect, who sought life by faith in Iesus Christ, they found life: where I would have you first note in generall the division of Israel into two
parts. Some elect, some not; some hardened, some not; some obtaine salvation, and some doe not. [Doct.] From whence the point is. That all men shall not be saved.
For though it may seeme a charitable error in Origen, to thinke that all shall be saved at last, and the Patrons of universall grace build upon that in 1 Tim. 2.4. God will that all men shall bee saved: yet this must be meant either of the kindes of all, not of all of everie kinde, as Anselmus. Some Iewes, some Gentiles; some noble, some igno∣ble; some rich, some poore; some old, some young; some learned, some unlearned; or else of his outward will offering them the word, to leave them without excuse, not of the will of his decree or good pleasure. The Scripture is plaine, Many shall seeke to enter, and shall not be able, Luk. 13.24. Many are called, but few chosen, Matth. 20.16. There be goats as well as sheepe, chaffe as well as wheat, and bad fish that must bee throwen away: there be some to whom Christ will say, Depart from mee, Matth. 7.22. some to whom Christ shall say, Goe you cursed into hell, prepared, &c. Matth. 25.41. there be many that shall be thrust out of doores, when Abraham shall be received; there be many dogs, Apoc. 22.15. They have beene without God, and now they shall bee without glorie, and without the King∣dome. Vaine therefore is the presumption of ma∣ny prophane and wretched miscreants, who will needs live, and die, and rot in sinne, and yet thinke to be saved by the bloud of Christ, and say
in their hearts, that although they doe all these abominations, yet God will bee mercifull unto them. But what is the Law against such in Deut. 29.19, & 20. The Lord will not bee mercifull unto such a man, but all the curses that are written in this booke shall lye upon him, &c. Though now they say hee is mercifull, hee is mercifull; yet when they begin to sinke into the grave, and to slide into hell, and feele the worme that dieth not, and lye in that fire that never goeth out; then they will say, he is just also; and as the theefe said upon the crosse, We are most justly here: But to come to the words.
Israel obtained not life, because he sought it in his owne righteousnesse. There arise two maine points: the one; [Doct.] No man can obtaine eternall life by his owne inherent righteousnesse, but the righte∣ousnesse whereby wee are saved is the Lord; not es∣sentially, but effectually, as Osiander: as in Ier. 23.6. speaking of Christ, This is the name where∣by they shall call him the Lord our righteousnesse: and in him have we righteousnesse, Isa. 45.24. it is the imputed righteousnesse of Christ apprehen∣ded by faith, whereby we obtaine life, as Rom. 4.24. not our owne, which is but like menstruous and polluted clothes, Isa. 64.6. And therefore Paul praves that he may befound in Christ, not having on his righteousnesse, but the righteousnesse which is of God through faith, Phil. 3.9. For in this righ∣teousnesse of Christ, there is 1. Puritie of hu∣mane nature, to answer for our corrupt nature. 2. Integritie and obedience of life, answering for
our disobedience and loosenesse of life. 3. Merit and passion upon the crosse answering for that curse, and torment which we deserved in hell.
Bellarmine of justification, demandeth how Christs righteousnesse is ours? and how the righ∣teousnes of one can save many thousands? nay is not ashamed to say, that it is never read (neither in Scripture, nor in Father) that the righteous∣nesse of Christ is imputed to us for righteousnes, though in, Epist. to Rom. chap. 4. wee finde it twice, 1. at vers. 22. It was imputed to him for righteousnesse; and at vers. 24. This was not written for his sake alone that it was imputed to him, but also to us, to whom it shall be imputed; & if it be law∣full for such a Novice to say it, he is out in his rea∣ding: for Augustine in Psal. 7. hath it three or foure times. I am just in thy righteousnes, not in mine, and by the righteousnes given me of thee I shall bee righteous; and though Bellarmine dislike the word of imputation in us, yet hee allowes it in himselfe, chap. 9. out of Psal. 32. and hee allowes it in Iustine Martyr in his dialogue with Trypho Iudeus, in Origen in Epist. to Rom. 4. in Hierom: in Com∣mentary on Psal. 32. in Augustine on the same Psalme, in Gregory on the second penitentiall Psalme, as you may see in Bellarmine of justifica∣tion, yea in the Trent Councell Ses. 6. chap. 9. but dislikes it in Calvin: that which is good and equall in Quintius, is evill & unequall in Naevius. 2. Christs righteousnesse is not the righteousnes of a meere man, for then it could not save above one at most, though never so perfect; but of him
that is both God and man; and therefore is of in∣finite merit & sufficiencie to save all that beleeve.
The 2. point to bee noted is, that they are here called Israel, who in the end of the verse are called the rest, and here they that are said not to have obtained, are in the end said to bee hardeed: from whence the point is. [Doct.] It is just with God to give such men over to hardnesse of heart, as stand upon their owne holinesse; but I rejourne it unto his due place, and would come to the second part of the aggregate proposition, but I meet a doubt that must bee solved. How can it bee that Israel should seeke God and not finde him, whereas the promise is in 7. Math. 7. & 8. Aske and it shall be given, seeke and ye shall finde, knocke and it shall bee opened; for he that asketh receiveth, and he that see∣keth findeth: and yet Israel seekes him and cannot finde him? I answer, that promise is made to those that seeke after a right manner, and for a right end: for in seeking as we ought, are required two things. 1. The manner. 2. The end. 1. The manner, that we seeke in faith; for though he be never so farre gone, yet faith will fetch him: and in prayer; for if hee bee never so closely hid, yet prayer will finde him, as Gregory on the 6 peniten∣tiall Psalme: and in humility; for if he be never so high, yet humility will reach him; this is a won∣der saith Augustine. 2. The end, that Gods glory may appeare, and not to establish our owne righ∣teousnesse: now Israel failed in both. 1. In the manner; for they sought righteousnesse, but not by faith, Rom. 9.32. 2. In the end, for it was not
to glorifie God, but to establish their owne righ∣teousnesse, as Rom. 10.3. and therefore found him not: from whence ariseth this conclusion.
If ever wee will finde God and life, wee must seeke them after a right manner and for a right end. 1. Him onely; Not any other thing as it were him, not any other thing beside him, not any other thing after him, as Bernard speaketh. 2. In time and season, For they that seeke mee early shall finde me. Pro. 7.17. 3. Sincerely, for they that seeke him with all their heart shall finde him. Deut. 4.29. 4. In the time of grace, Whilst hee may bee found. Isa. 55.6. 5. In faithfulnes without Hypocrisie; for Hypocrites shall come with their sheepe and oxen to seeke the Lord, but shall not finde him; for hee hath withdrawen himselfe from them, Hos. 5.6. And besides the manner we must seeke him for a rightend, viz. not our owne praise and glory, but Gods, & Christ for himselfe. In which point they offend, who seeke Christ because they gaine by him, as they in Iohn 6.26. You seeke me not because you saw the miracles, but because you eat of the loaves; he so, he thus, That Iesus is scarcely sought for Iesus, saith Augustine: and therfore no marvell, if they that deferre their repentance doe seeke and not finde; for they seeke not early, if Hypocrites seek and not finde, for they seeke not sincerely; if proud justiciaries seek and not finde, for they seeke not in faith. But if a man seeke him early, as Elkanah and his wife, 1 Sam. 1.19. if sincerely with all our heart and soule, as Iosiah did, 2 King. 23.25. then that of Bernard will be most
true. It is more easie for Heaven and earth to passe away, than that hee that so seeketh should not finde, that so asketh should not receive, to him that so knoc∣keth should not be opened; for this is his word, and though earth and heaven should passe, yet not an Iota of my word should passe, Math 5.18. I con∣clude the point with that of Bernard in Cant. 3.1. I sought him whom my foule loved, but found him not. There be three causes that hinders a man from finding God. 1. When they seeke not in time, he is departed without doubt when he can∣not bee found, this earlie is the acceptable time. 2. If negligently. 3. Because not as she ought, shee sought him in her bed; but hee is risen, he is not here: Doe you seeke the valiant one in a bed, him that is great in a little bed, him that is glorified in the stable? no no saith Augustine; Seeke what you seeke, but not where you seeke, light in darknesse, and life in the region of death, it is not there. So I come to the second part of the proposition, The election hath obtained it.
But the election hath obtained it,] It is a Meta∣lepsis, the abstract for the concrete, as if he should say, though such as seeke for life in their owne righteousnesse cannot finde it: yet they that seeke it in faith cannot misse of it, and who are these? all that were eternally elected; and he saith that the elect have obtained it already, to note, that it is as sure as if they were in full possession. I will take the verie purpose of the Apostle for my conclusion.
A man once elected shall certainely be saved. [Doct.]
A point which I use to build upon these foure props against all the contrary windes of Popish opposition, as above; and so I come to the third clause in the proposition: The rest have beene hardned.
And the rest have beene hardned: I meet with it againe in the next verse, where I shall shew you in what sence and how farre God is said to har∣den and to will sinne, and yet be farre from being author of it. In the meane time, see the mean∣ing of the word, and one doctrine. In the greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the vulgar and Erasmus translate, they are blinded, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is as∣much as to change into a stony hardnesse, and amongst Physicians is asmuch as to harden with an overgrowne-thicke skin, as much as the brawne, or hardnesse of a mans hands or feet by much labour. And in the Hebrew the word sometimes signifies to harden that it cannot bee bent; and notes, 1. a naturall malice and hardnesse, 2. a contracted hardnes, & under this understand both that hard∣nes when of soft a thing is made hard, & when of hard is made harder, as iron hard of it selfe, yet softned with fire, and then put in cold water, is harder than before. Sometimes it signifies to ag∣gravate, as if the heart were then hindred with some great weight, that it could not lift up it selfe to contemplate the workes of God, and embrace grace when it is offered. In Isay 6.10. It is ap∣plied to the eares of men, when the hearing fa∣cultie is hindred by the accesse of some vitious humour, either within or without it, that it can
either not at all, or hardly perceive any sound; what kinde of hardnesse this is, (viz. that it is not of the hands or fingers, but of the eyes, the eares, the heart) will appeare in the two next verses, out of Isay and David. So I come to Doctrine.
Induration and hardnesse of mans heart is a fearefull signe of reprobation; for whereas in re∣probation there bee two acts; 1. Affirmative. 2. Negative. The affirmative hath two degrees; the one a just induration. 2. An ordaining to pu∣nishment; and where there is the one, it is to be feared the other will follow: and therefore you read not in Scripture that any people were har∣dened, but surely destruction followed. In Iosh. 11.20. when some of the Hivites that inhabited Gibeon made peace with Israel, it came of the Lord to harden the hearts of the rest, to the intent that they might be destroyed, and have no mer∣cie shewed to them: So it is said of Sion King of Heshbon, Deut. 2.30. that when he would not let Israel passe by him, The Lord hardened his spirit, and made his heart obstinate, because hee would deliver him up to bee destroyed. So it is said of Pharaoh in Exod. 7.4. Hee shall not hearken but his heart shall be hardened, that I may lay mine hand upon Aegypt. So that when God hath a pur∣pose to proceed to judgement against wicked men, he lets them alone to worke ungodlinesse, to live in disobedience; to be hard-hearted and ob∣stinate in sinning; as in the sonnes of Eli; they obeyed not the voice of their father, viz. God left them, and gave them not grace to hearken
because he meant to slay them, 1 Sam. 2.25. and all this is not meant of that hardnesse, which is naturally even in the best; for God many times takes away that hardnesse, and gives hearts of flesh, that may bleed and weepe for sinne, and turne to be saved, as Ezech. 36.26. I will take a∣way your stony heart, and give you an heart of flesh: but it is principally meant of a contracted kinde of hardnesse, when men hearing the word where∣by they should bee conuerted, and judgements whereat the heart should melt, as did the heart of Iosiah, 2 King. 22.19. yet notwithstanding make their faces impudent, and their hearts hard, and resolve to march on in their sinfull wayes; this hardnesse is the verie harbinger of death, and the fore-runner of everlasting destruction.
Which makes mine heart to tremble, and my bowels to yearne, and my soule to mourne in se∣cret for many of our people, whose hearts be like to anvils, the more they are beaten, the harder they grow; who have both seene and heard the judgements of God, and tasted the sweet mer∣cies of God, yet have neither beene affrighted from sinne by judgement, nor allured to holinesse by mercie; surely all the signes and symptomes of destruction are upon them: when man breakes the Sabbath, heares the promises, Isa. 58.14. and Isa. 56.5. and casts it behinde his backe, the threats and punishments, as the man stoned, Numb. 15. that he will kindle a fire in their gates that shall never be quenched, Ierem. 17.27. and makes his face hard against them, and goes on
still in his wickednesse, must needs be in the state of reprobation, and hath all the marks and tokens of a castaway upon him. The contemner of the word, that heares the gracious promises, Prov. 3.2. Luk. 11.28. 〈…〉〈…〉 are they, &c. Iosh. 1.8. The judgement against them that refuse to heare, Prov. 1.24. Because I 〈◊〉〈◊〉 called, and you refused, &c. Zach. 7.12, 13. The 〈◊〉〈◊〉 made their hearts as an Adamant stone, lest they should heare the Law, and the words which the Lord of hosts sent in his spirit by the ministerie of the Prophets: therefore came great wrath from the Lord of hosts; Therefore it is come to passe, that as hee cried and they would not heare, so they cried and I would not heare, saith the Lord of hosts. He that heares this, and yet har∣dens his heart against it, and will neither mend for mercie nor judgement, is in the estate of dam∣nation, and hath all the signes and symptomes of a reprobate upon him; and therefore let us labour for soft and tender hearts, that (if God threaten) may melt and tremble; if hee promise mercie, may rejoyce and be glad; if hee doe us good, let us take the cup of salvation, Psal. 116.13. Let us pray God that we may weepe, because wee have not wept; mourne, because wee have not mour∣ned, that our hearts may not bee in the hand of the Devill like hard clay, but in the hand of God like wax. And so I come from the proposition to the confirmation, vers. 8.
Lib. 1. cap. 7.
Lib. 2. cap. 9.
Aug. de civitate de, lib. 14 cap. 13.
Non aliud tan∣qiam illum, non aliud praeteral∣••llum, non aliud post illum. Adsratres in Eremo, se••m 2.
Vt vix quaeritur Iesus propter Iesum. Trect. 25. in I••hanem.
Adsiar 〈◊〉〈◊〉 Er••••no, sert. 2.
Facdues est transire calum & terram, quam lit sic quaerens non inveniat, sic petens, non acc••piat, sic pul∣santium aperia∣tur. In Cant. 3.1.
Quaeris in licto fortem, in lectulo ma••nu••, in sta∣bulo glo••••ficatls? Aug Conf. lib. 4. chap. 12. Quaerite quod quaerit••, sed non ubi quaeritu, luce intenebris, & vitam inregione mortis, non est illic.
Applica∣tion.