Vert 30,31,32. the Epißile to the Romans. in vain that the ele& being weake, are commanded to watch and pray, and be lober to preferve themfelves ; to feare with humbleneffe of minde, Matth. 26. t Pet. 4. r Joh t 5. Loin. i t. For by thefe and fuch exhortations as inflru- merits of grace, they are otthe holy Spi- rit flirred up to great and continual) fear,to keep their faith and other graces, and by the mighty blefling of God upon theminiflery of the Word and Sacra- ments, they are flablilhed and made throng in the faith. Of the fats which they takeby overfghtorforce of fpiri- teal) affaults, they have a fight, fenfe, and forrow given them, and fo rife a. gaine by true repentance, to walke on more Readily and hetdily; for afterward bring converted,conñrme thy Brethren. This Dolhrine,that our ele &ion,calling, and faith cannot falle, is very comforta- ble to all fuch asbe well allured of their own ele &ion and calling by the worthy fruits of faith, and teftimony of Gods Spirit: it makes them joyfull in tribula- tions,and toglory in God, even when Satan, fin and the world do moth rage againu them ; becaufe they know, that thefe fpirituall and fpitefull adverfa- ries do imagine but a vain thing ; they fhal be no more able by al theirwreRling' and fighting, to break off from falvati- on any whom God bath chofen in his kingdome of heaven, then could Saul with his Courtiers, hinder Davidfrom attaining the promifed Kingdome of Ifrael; and therefore with his words in their chiefefl confli &s ofconfcience may fay, O yee gate s of hell, how long will yee love vanity and feekafeerleafing? Afure yee, the Lord bath Jet apart him that is godly for him - felfe, he wipheare me when I tall upon him, Pfal. 4. 2, 3. DIALOGUI XXIII. Verf. 30,31,32. For even asye in times pall have not beleeved God,yet have now obtained mercie through their unbeleefe, even fa now bave they not beleeved through the mercy fliewed unto you, that they alto may obtain: merry. For God 493 1 bath/brit up all in urbeleefe, that he might have mercy on all. TI MOTH aUs. WHat may be the contents of thir Text? S r L. It conraineth the two laic ar- guments, to prove the converfion and falvation of the Jewes, afcribing it nei- ther to chance nor their owne merits, but wholly unto the mercy of God, as the head-fpring of al l good gifts. The one of theta arguments is drawn from a comparifon of equals, or from the ex- ample of the Gentiles, being matched with a like example of the Jewes, veil es 3o,3o. The other from the common end of that mifery,wherein both Jews and Gentiles were wrapt through unbe. Ieef:which is,not that they might perifh, but to minifies occafion unto God to expreffehis mercy. T r M. What if the femme of the former argument ? S t L. Thus much; as ye Gentiles were not forfaken of God, when yet were unbeleevers : fo though the Jews be now unbeleevers, yet do not yee think that they (hall be forfaken for e- ever,for they now are not worfe then you have been. Or thus, If the unbeleet of the Jewes was occafion of beleefe to you Gentiles; then the mercy of the Gentiles (hall likrwife be occafion of )hewing mercy to the Jewes, that they may beleeve and fo be faved. The pith and finews of the argument conffteth herein, that there is as much, or rather more force in that which is good, to produce a good effe&, than there is in that which isevill,to bring forth a good end. Therefore if the blindnefíe of the Jewes (though it be a fin,) yet being Gods work, had fo good an end as the converfion of the Gentiles, why may we notthink that the calling of the Gen- tiles, (hould help towards the calling and falvation of the Jewes, by provo- king them to emulation and carnet de- fire after the fame grace to enjoy it? as verle I I. T t M. In this example what things are com-
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