420 I Argument to prove that all levees were not Repro. bate. An Expof t Jewes are generally call out from grace. Secondly, he proveth this his denyall by fufficient and thong arguments : As firft, from his own example. Secondly, from the efficient can fe. Thirdly, from the example of Elias his titne,applied to the prefent time wherein Paul wrote. T M.HOW sloth ht reafon from his orne example ? S t L. Thus : I Paul am a Jew, (not aPro Celyte converted to the Faith)but a Jew by nation; not of a bate, but of a Noble Tribe, even of Benjamin, who was borne not of the hand.maidens of Jacob, but of Rachel his wife: but though I was a Jew,I am not call out of Gods favour and covenant; therefore all the Jewes are not reje&ed from Chrilt, for then (hould I be rejefted too' Peeing I am an Ifraelite? T t M. What del?rine is to be gathered from the firft reafon? S t L. That an ele& perfon which' is converted, may be Pure of his owne ele &ion unto life. Paul was an ele& many not caft out, but a cholen veffell : and Paul did know him(elf to be fo, as this place fheweth with Rom. 8. 35. Therefore the ele& may be litre that they are of the ele &, and confequently that they {hall be faved; for all the ele& are to be Paved, and all which are to be fared, be ele &, there be Termini conver- tibiles. T o M.fiut Paul knew this by f ome fingular and fpeciall revelation. S 1 L. He knew it rather by the cer- tainty and affurance of Faith, which wherefoever it is, it is known to be there ( as Auguffine faith : ) and they who know them{Ives to be beleevers, do withal' allure their hearts of their' own ele &ion and falvation, becaufe the promife of falvation is made to them which are endowed with Faith, and all fuch are ordained to life, John 13. 16,18,36. Alïr 13.48. T 1 M. What ufe of this dolleine? S 1 L. Firft; to confute the Papifts who teach,that men ought fill to doubt and to have only a probable affurance of their owne falvation, and cannot be Pure of it, by an ordinary and infallible Doubt. Solution. ion upon Chap. y g, certainty. Secondly, to exhort all Chriflians to endevour the making lure of their own ele &ion to themfelves, ac- cording to the counCell, 2 Pet. s, t o.and it is made Cure by the fruits of San&ifi- cation, 2 Pet. 1. 5,6,7. T 1 M. What is the fetond argument to provethe Jewes to be not reje£ied from f alva- tion by Chriff ? S 1 L. It is taken from the efficient caufe, to wit, Gods eternall and un changeable love, the reafon fiandeth thus : whom God from everlafling loves as his owne, and ele ð them, thefe he never cafleth off; ( this pro - pofition is in the beginning of the fe- cond verfe,) but there are Tome of the Jewes whom God did love and chufe from everlafling : this proportion is not expreffed, but infolded in thefe words, [ his people] therefore all the Jewes are not reje &ed; this muff be underftood as a confequent neceffarily arifrng of the premifes. T t M. What is meant by [rafting away] in the Pond verfe? S t L. To repell or drive from God and thrift Jefus, and from eternall life in heaven : God hath not done this to every Jew. T I M. What fignifies [foreknowledge ?I] S 't 'L. Predeftinating, ( fo Am- brofe expounds it) or whom he loved or embraced, being ele&ed from the beginning (fo Beza expounds it,) and Mailer Calvin puts foreknowledge for Gods good pleafure. There is in God a twofold prefcience or fore- knowledge; the one is a bare fpecula- cive forefight, whereby he underftan- Beth all things which be and are done in the world. This belongeth not fo much to his will as to his knowledge, land is no caufe of things, for things are therefore done, not becaufe they are forefeen , but for that they be de- !creed. Secondly, foreknowledge is a knowledge in God, with love and ap- probation, 2 Timothy 2. 19. Romans 8.29. this kinde of prefcience in God, is the caufe of things, and it is all one with ele &ion or predeflination, which is a knowing of Porn perlons, from ever-
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