striveth vnto the obedience of Gods law with a carefull endeavour Therefore this wrestling betweene the flesh the spirit and the love of goodnes and hatred of evill are such works in a man as can be found in none but in the regenerate only for where there is no regeneration there can be no strife betweene the flesh and the spirit but men wallow nuzzle themselves in sin without feare But in a regenerate man there are contrary affections which alwayes fight one with an other They therefore which feele within themselves this conflict betweene the flesh the spirit and yet in the meane while doubt whether they be elected vnto salvation or no they do great iniury vnto God as if he did regenerate and call men vnto Christ in vayne and would not save them By this conflict the imperfection of the godly in this life may easily be perceived because that the corruption of nature is not fully and wholy vanquished and subdued in this world so that the godly should strive and contend manfully against it vntill by the holy spirit they have subdued it and so obtayne a ioyfull victory and rule over the stubbernes of the flesh Therefore Paul commaundeth Gal. 5.17 that the godly should not doe that which they would So in this life there is such a condition and conflict in the Saints that the flesh alwayes lusteth against the spirit Rom. 7.15 and the spirit against the flesh So that what they do they approve and allow not for that which they would they doe not but that which they hate that do they So Paul in his owne person as in the common example of all the godly doth teach vs that such is the infirmity of the best that they cannot do that good which they would but contrarywise that they doe that evill which they would not By this it is evident that the children of God are never such good proficients heere as that the perfection of their worke should be answerable vnto their will And so Paul sayth playnely and confesseth freely of himselfe That to will is alwayes present with me but I finde no meanes to do that which is good so the corruption of nature doth alwayes hinder the most godly in this life that they cannot perfectly serve and obey God Therefore let every Christian carefully examine himselfe whether he do acknowledge Christ for his redeemer and stedfastly beleeve in him or no if he shall find that he hath any whit of Christ within him so that for the love and feare of God he hateth evill loveth that which is good then surely he hath the beginning of life in himselfe Rom. 8.1 and neede to have no feare of condemnation at all They therefore which beleeve that they are elected do honour God by giving credit vnto his word Certainely we should by faith embrace the promise of God and not respect the frailty of man for they which by a true faith do beleeve that they shal be saved for Christ his sake his merit are the sonnes of Abraham shal be the heires of promise Gal. 3.29 Therfore by faith may every one be assured of his salvation So that this is a sure infallible conclusion I do beleeve truly and sincerely in Iesus Christ and do put the whole confidence of my salvation in him alone therefore I am elected and cannot be lost For true faith is a most certayne and vndoubted argument of salvation that is to say a most infallible and evident token which maketh an end of all wavering and doubting For the scripture sayth in playne and expresse words 2. Thes 3.2 Tit. 1.1 Act. 3.28 Rom. 5.1 14.17 that faith is not given vnto every one but is a gift peculiar vnto the elect only Now this faith is not idle but doth glad the conscience and bringeth peace vnto it This the scripture expresseth saying that God sheadeth abroade the feeling of his love into the hearts of the elect by the holy spirit by which they cry Abba father So Paul sayeth playnely that hee knoweth whom he hath beleeved on 2. Tim. 1.12 teaching every of the godly by his example that he may iudge and discerne of his owne faith Therefore whosoever beleeveth in his heart and desireth to go forward that is to make better proceedings in faith and in the workes thereof he may set it downe for a certayne truth that he is elected of God redeemed by Christ and regenerate by the Holy Ghost So God witnesseth and declareth in theyr consciences how he is affected toward every one so that where there is a quiet and peaceable conscience toward God there doth God set vp the throane of his fatherly and saving grace and ruleth and worketh by his holy Spirit vnto everlasting life Moreover although faith be an evident testimony of election yet the want of faith is no evident signe of reprobation Therefore this consequence is false and deceitfull I beleeve not therefore I am not elected but reprobated That is as vntrue as this The Sunne is not as yet risen therefore it will never rise for after a little while it may rise So also although this or that man beleeve not to day nor feeleth any effect of faith yet when the time shall come which God hath appoynted and set downe for his calling hee may have faith attaine vnto the true feeling therof Therfore we should hope very well in our good God evē vntil the last gaspe of life especially seeing he is endewed with so kind and mercifull a nature as that he is infinitely more desirous to save miserable sinners then they are to be saved of him Let every man therefore repent him and betake himselfe vnto a better way and through Christ he shall obtayne salvation For sinnes passed as Augustine sayth do not hurt a man if sinnes that are present do not delight him And he that is displeased with himselfe in his sinnes he is well pleasing vnto God in grace For the favour of God and a wicked life agree not together neyther can be in one man both together Therefore 2. Tim. 2.19 let every man that nameth Christ depart from iniquity for so hee shall indeede feele that hee is not of the number of the reprobates but of the elect So that whosoever loveth God truly 1. Cor. 8.3 and studieth and desireth to order his life according to his will let him know that he is truly elected and regenerate indeede For the vnregenerate men with their whole soule and will are at enimity with God Rom. 8.7 Col. 1.21 and are wholy caryed headlong into all wickednes and every kinde of sinne for theyr minde is alienated from that which is good and is wholy addicted and given vnto that which is evill These things being thus considered both in a generality and common view concerning the chayne of salvation is also being divided and vnfolded through the five linckes thereof as it were by
vnderstood rightly expounded it is the effectual wholesome instrumēt of the holy spirit to convert save mē So that the word of God his spirit is the singular and inestimable treasure and the excellent peculiar goods of the Church of which the Church according to that promise ought never to be deprived but to be alwayes begotten of it and to be continually directed and preserved by it Therefore the Holy Ghost is the begetting cause of faith he doth create and worke it in the hearts of the elect and by the dayly proceedings and increase thereof doth augment and preserve it vnto the end of their lives But the stedfast apprehension and applying of the promises of God and the merit of Christ is the expresse forme and lively image of faith in this consisteth the whole force and efficacy of faith Gal. 2.20 So S. Paule doth in expresse words set downe saying The sonne of God loved me and gave himselfe for me So true faith doth behold the generall promise of God and apprehendeth it and maketh particular application to it selfe certainely setting downe this that that promise of grace and salvation doth no lesse appertayne vnto it then vnto the rest of the beleevers For then the promise of God is effectuall in men and commeth to the proper end and issue of it selfe when it is apprehended by a true faith Againe the word publikely preached in the ministery of the Gospel is the instrumentall cause of faith and therefore that word is called by Paul the power of God vnto salvation Rom. 1.16 Rom. 10.17 vnto every one that beleeveth because that the holy ghost worketh by it in the hearts of the elect so that faith springeth from the preaching hearing of the Gospell Therefore whatsoever the elect do heare with their outward eares from the publike preaching of the word that doth the Holy Ghost make fruitefull and effectuall in their hearts Furthermore a stedfast confidence and a true hope in Christ a fervent love towards God also a sonne-like feare and reverence of God a sincere love of our neighbour and other honest and holy actions are such effects of the holy spirit which do accompany and attend vpon true faith as naturall and inseparable vertues So true fayth doth rest selfe vpon the fatherly love of God and doth heartily reverence and worship God as a good and loving Father and doth continually study how to please him and cleave vnto him and carefully avoydeth whatsoever may offend him and lastly doth steadfastly hope that it shall be partaker together with Christ of everlasting life and heavenly glory But the finall cause of fayth is 1. Pet. 1.9 the comprehending and conceyving of good thinges to witte life eternall and blessed immortalitie And if any shall here subtily obiect vnto a man and say that fayth is alwayes here lame and vnperfect and therefore cannot make a man perfect and happy For that which ought to save one must be every way perfect and absolute wee must answere him that fayth as farre forth as it abideth in the heart of man as in the subiect thereof is alwayes imperfect here and scarce deserveth the name of vertue But as it beholdeth and apprehendeth Christ so it is effectuall and maketh men of the sonnes of perdition the children of God then great power and saving actions are ascribed vnto it by the Scripture as that it iustifieth men that it quikneth them and saveth them So that fayth doth not save and make happy any man in regard of the subiect in which it remayneth but it is sayd to save and iustifie a man in regard of the obiect whither it tendeth and which it apprehendeth For Christ being layd hold on by fayth saveth a man whether that fayth be great or small And that Christ being apprehended with a little and slender fayth doth yet save and iustifie a man the examples of the holy Scripture declare manifestly enough For that Ruler in Iohn although he were endued with a very slender and weake fayth in Christ Iohn 4.49.53 yet for all that Christ reiecteth him not but iustified and saved both him and his sonne with all his houshold So likewise he in Marke Marke 9.24.25 although he was sayd to have a meane and a weake fayth yet Christ being layd hold on by it tooke pittie vpon him and healed his sonne that was possessed of the divell Here is notwithstanding diligently to be marked that in these manner of speeches wherein in the vertue of saving is attributed vnto fayth the power and force of the efficient cause is attributed vnto the instrument by which it worketh and is effectuall So that when iustification salvation is ascribed vnto faith as vnto the cause then the obiect of fayth is vnderstood For Christ cannot be apprehended but by sayth onely as by the instrument wherewith it is done Furthermore here is carefully to be considered that this saving Calling is produced and wrought more by the inward working of the spirite then by the outward preaching of the word For although God by his Ministers should speake and call vnto vs a thousand times by the voyce of his word in the Ministery yet vnlesse wee be drawne inwardly by the spirite of God we shall never come vnto him Many and most wonderfull examples of all ages have sufficiently declared this and do yet at this day declare it Whereby it may bee gathered that this Calling is placed in the good will and hand of God onely farre out of our owne reach For he alone can illuminate vs and convert and change vs into new creatures For in this calling the whole man is repugnant vnto God that calleth Iohn 6.44 Psal 51.12 Therefore Christ in S. Iohn vseth this word drawing David vseth this word creating speaking of the conversion of man Christ by the word drawing sheweth that this heavenly grace cannot bee conceyved of the naturall man but that there must be a new mind and a new vnderstanding to conceive it And David by the word creating would teach vs that the renewing and amendement of man is so difficult hard a worke that it can be wrought or brought to passe by no creature Bara This he sheweth by the Hebrew word Bara he created which properly signifieth hee made a thing of nothing which which was not before Secondly it signifieth to bring to passe some singular and wonderfull worke out of some matter already created which cannot possibly be imitated by any creature So that this regeneration of man is a certayne spirituall creation by which the regenerate are transported into a newe life and prepared for that heavenly glory which never shall have ende Here is refuted the errour of the Papists concerning the strength that is in man and shewed in what things an vnregenerate man hath free-will and in what not and how farre free-will stretcheth it selfe And the grosse ignorance or manifest impietie of the Papists is disclosed
Salvation is in the almighty hand of God and hath her abiding-place in his vnchangeable counsell and is reserved by God for man Therefore how can a faithfull man more certainely comfort and refresh himselfe then by this meanes namely by considering that God the only fountaine of all grace and mercy hath chosen him before he was and hath so loved him Rom. 8.32 Iohn 3.16 that he spared not to bestow his onely be gotten sonne for his life and salvation that he might deliver miserable and wretched man from all sinne and from the power of Sathan and bring him into life eternall Doth not God by this inestimable benefite shew that he loveth the salvation of mankinde better then his owne Sonne seeing that he had rather that his Sonne should suffer and dye then that man should be condemned and perish for ever How can a man more effectually and more strongly comfort himselfe then with this meditation that the Sonne of God would suffer and endure the paynes and torments of hell in soule as well as in body for the redemption of man Did not the sonne of God thereby shew that he accounted the salvation of mankinde more precious then his owne life whilest he had rather to dye for miserable man then that he should dye everlastingly How can a man more strongly rayse himselfe vp in hope then by this meanes that he is beloved of God with that love wherewith his onely begotten Sonne is beloved Iohn 17.23.26 and that the Sonne of God doth love and esteeme him no lesse then his owne members and his owne bowels How can a man more truly reioyce with true ioy Math. 25.40 then by this assured and infallible meditation that God by the merites of Christ is reconciled vnto him and made farre more gratious and mercifull vnto him then if he had never offended and sinned against God and that God doth more willingly and more lovingly bestowe salvation vpon man then man can desire it for this is the admirable goodnes of God that he vouchsafeth to convert his enemy vnto him and of rebellious to make him loyall By this meanes he playnely declareth that hee taketh more care for mans salvation then man doth for himselfe How can a man be better comforted then by this most certayne hope that his salvation is certayne and sure and that salvation can no more fall from him then he can fall from Christ Certaynely whome Christ hath redeemed with his bloud and whom God hath taken to mercy who shall hurt or condemne except first he make the death of Christ of none effect and first vanquish and overcome God himselfe but neyther the whole world nor the gates of hell shall never be able to doe this Therefore the salvation of the beleever is as firme and as sure as the omnipotent nature of God is eternall and invincible Lastly a faithfull man may worthily triumph with incredible ioy and gladnes that all his sinnes are forgiven and pardoned vnto him even for and by the onely sacrifice and merit of Christ so that not the least signe of them remayneth nor appeareth For Christ hath satisfyed for them by his death hee hath payd the vttermost farthing and by his bloud hath cancelled the hand-writing that was against vs beeing fastned to his Crosse Therefore seeing that Christ hath payd the whole price of our redemption and hath susteyned Gods anger against sinne and taken it away for ever I know not anything whereby a faithfull man may more confirme himselfe and adde more perfect peace and rest vnto his conscience then by this Seeing therefore that Gods iustice is satisfyed the everlasting throane of his mercy is so erected that it worketh effectually for the salvation of mankinde and doth mightily shew and declare the strength thereof against the power of Sathan and the rage of the whole world and that so that all the power of hell or any other dangers be they never so great shall in no wise be able to hinder or annihilate the salvation of man For God with his almighty hand doth so governe all things that they be not onely not hurtfull and noysome vnto man but on the contrary Rom. 8.28 shall tend to the good and salvation of him So that ranke and deadly poyson shall become wholesome phisick vnto him and the greatest dangers of this life shall become as spirituall Chariots to carry him into heaven For God is Almighty therefore it is easy for him to doe it hee is a mercifull and a most loving father therefore he will not thinke much to doe it So that everlasting felicity and incomparable glory shall ensue and follow after the miseries and the dangers which the godly do endure in this life Therefore the godly beleevers have wherewith to comfort themselves most certaynely and whereof to reioyce in that they are the sonnes of God Ephe. 2.19 and the brethren of Christ and heyres of the kingdome of heaven They have also cause to prayse and glorify God and his sonne Christ to prayse God I say for his so great love towards them in that by his eternall love he did chuse them vnto everlasting salvation and to prayse and glorify Christ for so great a benefit in that by his most pretious bloud he redeemed vs from the anger of God from eternall death and from the slavery of the Devill so that they shall be saved and redeemed for ever and so may as certaynely reioyce of their salvation and of eternall life as Christ himselfe who hath taken their burthen vpon him and payd theyr debt Farre therefore be from a Christian mans heart all troublesome doubts concerning his election and salvation because those doubts have a distrustfull nature and Sathan himselfe for theyr author which can do nothing else but lye and deceive Yea much rather let every Christian man with a stedfast faith beleeve that he is elected vnto salvation from everlasting and that he shall be blessed for ever in the world to come For that faith and perswasion hath God and his holy spirit for an author who can promise nothing but truth and will fulfill and perfourme their promises because they cannot lye For this is the highest step and the surest stay of a Christian mans faith to believe that God is mercifull vnto him and well pleased in his Sonne Christ This is a great glory vnto God then which man cannot give him a greater firmely to believe that he is elected by God through Christ vnto salvation This faith is the certayne salvation of Christians this hope is the highest glory of the elect and their everlasting triumph that they are elected of God and redeemed by Christ and so elected and redeemed as that they shall remayne so for ever in despight of the whole world and the kingdome of Sathan and that they neede no more to feare the danger of falling away and perishing then that God will cease to be God and Christ be of none effect Heere is
be created of him vnto destruction By this most fit example we are taught that it is in the free choyse of God onely to make a difference betweene men and by his wisedome to ordeyne and appoynt what shall be done with every one So that God doth love and choose most freely whomesoever he loveth and chooseth as also he doth refuse and condemne most freely whomesoever he refuseth and condemneth For this is the force and liberty of predestination namely that God hath freewill to save and choose that man whom of his meere grace he chooseth and saveth so also that he hath free liberty to reiect and condemne whomesoever in his iust iudgement he will have refused and condemned So that this is the eternall and vnchangeable will of God of his vndeserved favour to choose and save some and in his iust iudgement to cast others off from all mercy and to condemne them This will of God in both these decrees is most absolute and simple which hath no other cause so that he saveth some because it is his pleasure and wil and he condemneth others because it is his pleasure likewise Therefore it is at Gods free choyce to shew or deny mercy to whomesoever he will It is in his power to have mercy on whom he will Rom. 9.18 and whom he will to harden And he taketh mercy of his owne great goodnes only and hardneth with no iniustice that he that is saved should not boast of his owne merits and he that is condemned should complayne of nothing but of his owne deserts In Euchiriad Laurentium ca. 99. as Augustine sayth So there is no cause above Gods will but that is in the highest degree that vnto vs it might be in steed of all causes So the will of God is the first and chiefest determiner of our election and of all other things Therefore the onely absolute will of God ought to suffice every one as the most weighty cause and the chiefest reason of every thing So that it is an execrable wickednes to aske the causes of the will of God seeing that is the first and the onely sufficient of all other causes which hath no other cause above it Lib. de pradestina sanc 1.9 wherefore Saint Augustine sayd most truly and most rightly Call not into question why God chooseth this man or reprobateth that man except thou wilt fall into errour for this will of God is sure and constant because hee hath created mankinde Rom. 9.22 partly to shew his free mercy and partly to declare his iustice for he were vnmercifull if he should condemne all and on the other side hee might seeme vnmindfull of his iustice if hee should save all Therefore God created men such that they might fall that by their fall he might shew what the benefit of his mercy and the iudgement of his iustice were able to do of which reade Augustine in his booke De correp grat And this ought not to trouble the godly because that all are not appoynted to salvation and but a few onely shall be saved for they know and beleeve having learned it by the word of God that all have fallen into most iust condemnation and why all men are not delivered from thence is not in mans power to determine and iudge but must be left wholely to the iudgement and wisedome of God Further it doth hence appeare that all are not elected because that the scripture affirmeth in many places that some onely are elected and the rest reiected Agayne the scripture sayth manifestly that he hath mercy on whom he will Rom. 9. â—8 and whom he will he hardeneth Agayne if all were elected the Gospell of the sonne of God should be preached every where throughout the whole earth and faith should be given at randam to all and every one Cap. 1.1 For Paule to Titus teacheth that faith is proper to the elect But the Gospell is not preached through all parts of the earth 2. Thes 3.2 and faith is not given to all men therefore all men are not appoynted vnto salvation And that faith is not given vnto all men it is evident Mat. 25.46 because many shall be condemned and go away into everlasting paine Agayne it may hence appeare that all are not elected and shall be saved because that election or choosing is of some and not of all for if all were received there were no election so that there are some elect and some reprobates But they which have a true and a lively faith in Iesus Christ our onely Saviour and do put their whole trust and confidence of salvation in him alone they are the very elect for to this end are they elected of God that by the power of the spirit they should beleeve in Christ and in him obteyne salvation And let such embrace with thankefull hearts the incomparable goodnes of God towards them and freely with their mouth make the same knowne vnto others praysing God And although God hath not ordeyned every one vnto salvation but hath appoynted some vnto eternall destruction yet there is no accepting of persons with him as if God did elect and save this or that man for any outward good things such as are riches honours noblenes of birth cuntry comely proportion beauty excellent knowledge and learning and other things of the like sort these things albeit among men they are in great estimation yet with God they are of no account For God respecteth and esteemeth the sincerity of the heart and the innocency of life although that as concerning the decree of election he respecteth not these neither but these outward good things howsoever they be most pretious and to be esteemed as the good gifts of God and his name ought to be praysed for them yet in the matter of election he setteth nothing by them for they are not of such worth as that any for them should be elected vnto eternall life If they were the cause of election it would manifestly follow that everlasting salvation might be attayned by the goods of nature or by the study and merits of man Wherefore they which heere make a question of the accepting of persons do neyther know themselves nor the iustice of God rightly as they ought to do and do grievously offend herein because that in this matter they stick not to liken and compare God with lying and deceiveable men who often times are blinded with the outward hew of things and are withdrawne from the right way so that they give their verdit and sentence in the behalfe of vniust causes Moreover they fall into a fallacy full of ignorance or else of wickednes for they foyst in fayned and imaginary causes in stead of true and necessary causes as if they should set mouse-doong to sale in stead of pepper For if those outward good things were the cause why these or these should be chosen then surely oftentimes the worst should be elected and the
open vnder our eyes And therefore if any things though never so little should be exempt from the knowledge of God his wisedome and providence should not be infinite which ought to extend it selfe as well above all things as through all things and so God should not be God whose knowledge were straightened vnto a fewe things and particular and not enlarged vnto all things and vniversall Also here is further to be noted briefely and by the way that there are many more reprobated then elected This may first by most manifest testimonies of Scripture and then by dayly experience be truely verified and declared Christ himselfe playnely affirmeth and pronounceth in Saint Matthew that many are called Mat. 22.14 but few are chosen Luke 12.32 For this cause also in Saint Luke Christ calleth the number of the Elect a little flocke Also the Parable of the seede in Saint Matthew Mat. 13.4 doth in evident and expresse words explane and set forth this when as onely the fourth part of men are capable of the heavenly and spirituall seede and bring forth fruite And the rest eyther doe not receyve that spirituall seede Mat. 13.19 or else suffer it not to growe but set theyr studies and desires vpon things below which shall perish so that they neglect and and contemne the treasure of eternall Life By this Similitude Christ himselfe declareth who are elect and who reprobate the Elect are compared to the good and fruitfull ground and bring forth fruite eyther more or lesse according to the measure of the grace that is bestowed vpon them But the reprobate are compared eyther to barren and stony ground or to thornes which doe choke the heavenly seed by one meanes or an other and bring forth no fruite So that in Gods iust iudgement they are left in the corruption of nature and are not renewed therefore they are reprobates and shall be condemned And although that there are more reprobated then elected yet the number of the Elect is so great that it contayneth infinite millions of men so that with Moses they are compared vnto the starres of the skie and the sands of the Sea Agayne dayly experience teacheth vs that the number of the reprobate is greater then the number of the elect For how many and how great kingdomes and regions are there where the blessed Gospel of the Sonne of God was never preached nor heard of For none can attayne true Fayth and Salvation in Christ without the word of God preached or taught For faith sayth the Scripture Rom. 10.17 commeth of hearing and hearing by the word of God They therefore which neyther have not heare the word of God cannot attayne vnto fayth and so to Salvation And to dreame of some secret inspiration without the ministery of the worde is an hare-braind conceyt which needeth no confuting For although God bee not tyed vnto the outward word and that an extraordinary way may bring men vnto fayth yet he hath so tyed vs vnto the word that without it in this matter we cannot iudge any thing Therefore how many millions of men as well yong as old have departed out of this life before they have heard any thing at all concerning Christ and his Gospel Such ought rather to be left vnto the iudgement of God then to bee iudged by the censures of men For it is evident that Salvation commeth from nothing els but from fayth and faith proceedeth from nothing Tit. 1.1 Iohn 17.3 but from a true and sincere knowledge of God of Christ And this true knowledge of God and of Christ cannot bee had el ewhere but from the Gospel onely Therefore how can they obtayne fayth and Salvation which have neyther heard nor read the Gospel But seeing this kind of men is one of the foure secret mysteries of God which man ought not to search out and determine as Augustine elsewhere speaketh we must leave them to God and must hope that for his great Mercy sake if they bee not converted to day they may bee to morrow converted Concerning false christians which are mingled among the true ones as tares amongst the good corne I say nothing in this place That Similitude of the seede and of the Sower in Saynt Matthew doth playnely show Matt. 13.3.4 that there are many of them For we are taught by that Similitude that all are not true Christians before God which heare Gods word and professe themselves to be such for because that many bragge and boast of the shew and title of godlinesse whose heart notwithstanding is most farre from it Therefore our fayth will bee shaken and waver except wee remember that many of them are false brethren which speake and boast of the name of Christ Let not their falling away which surely will come overthrow our fayth and bring it to ruine As by the multitude of them that shall be damned the greatnesse of Gods wrath against them may be gathered so also by the scarcitie of those that shall be saved the aboundance of the Love of God towards them may be collected And men ought to examine by theyr fayth in what account they are with God CHAP. 22. ANd in as much as there are more condemned then saved it may from hence easily be gathered how great the wrath of God is against rebellious and vnrepentant persons which being oftentimes admonished by the word of God or endued with other good benefites or afflicted with such or such calamities yet repent not nor cease from sinne Agayne by how much the greater and more severe the wrath of God is against the rebellious stiffe-necked by so much the greater and more notable is his Love and Mercie towardes the penitent and such as cease from evill So that the fewer they are the dearer they are vnto God for rare thinges are vsually more fervently beloved and more carefully tendered This scarcity of the Elect and multitude of the reprobates ought to trouble no man nor weaken any mans fayth neyther is the grace and mercy of God for that to be thought straitned into a narrow roome and Christians ought not to despayre for this cause but to be in the better hope For where the Gospel of Christ is preached and taught and the holy Ghost made powerfull by it there God hath his Elect. Therefore all they which embrace the Gospel of Christ and by a true faith put theyr whole trust and confidence of the obtayning of Salvation in the sole mercy of God and in the onely Sacrifice of Christ and are not strangers from the holy Spirite but doe bewayle theyr sinne and have an hearty desire and care to profite in true faith and amendment of life they may surely perswade themselves that they are elected from everlasting and that they shall never perish For the Scripture doth every where reduce men vnto Christ and to true fayth in him that men might confirme themselves concerning their Election and pronouncerh such blessed And
by sinne But here the Papistes doe shamefully erre and are grossely deceyved in that they measure the ability of man by the commandements of God For when God teacheth that which is right hee doth not regard what man can doe of himselfe but he sheweth and commandeth man that which hee is indebted and bound to doe So that man is not loosed and freed from this obligation because hee is not able to satisfie and pay it Therefore when as hee cannot performe that which the law of God exacteth of him he is convinced as guilty of his iniquity that hee may be constrayned to acknowledge his sinne lest he should lay the cause of his condemnation vpon some thing els So that as often as the law of God doth will and command man this or that it standeth not to skan how farre mans power is able to stretch but exacteth that simply of him which by right it may And when man cannot performe it hee is fast in bonds on every side so that he can neyther excuse his fault nor lay it elsewhere And so all cavilling and complayning are at an ende And although man bee not able to performe those things that are prescribed and commanded by the law yet notwithstanding hee cannot bee excused or defended as guiltlesse seeing this infirmitie and defect of strength came not nor proceeded from the Creation but from the fall and fault of our first Parents Therefore from this our frailty and weakenesse there is no excusing of our selfe to bee taken or pleaded but rather an accusation For the lawe in the commandements requireth that which was given vs in our first creation Therefore the Elect and godly do vnderstand by the commandement that they are not able to doe that which is prescribed in the lawe and therefore they flie vnto the mercy of God and helpe of the holy spirit pray that iust revenge be not inflicted vpon them but all excuse and defence is cut off from the reprobate Therefore that vnsavory inference and conclusion of the Papists ought to be hissed out by which they conclude thus God hath commanded it therefore man may performe it whenas God by that meanes sheweth man his iniquity frailty that acknowledging it he may fly vnto his grace for it is hee that worketh in man both to will and to doe Phil. â— 13 as Saint Paul teacheth the Philippians Let every man therefore sincerely and from his heart acknowledge that he is the servant of sinne that hee may be delivered and freed by the benefite of Christ no other freedome may bee found which mny prevayle with God As often therefore as wee finde the commandements of God in the Scripture which inioyne vs that which we cannot doe so often let vs remember that notable saying of S. Augustine Epistol 24. which sayth Give me O Lorde that which thou commandest and command what thou wilt otherwise if thou enioynest vs but the least thing we shall not be able to beare it Here the Papistes discover theyr grosse ignorance of the Scripture because they fayne any concurring of free-will with grace as if man in things spirituall pertayning vnto Salvation could of himselfe perfourme any thingâ— by which doctrine they labour to proove that man is not beholding to the grace of God for that good which he hath and is able to performe But the true Church of Christ doth most rightly beleeve and most soundly confesse that God causeth and worketh all that good in man which he hath and doth performe For the Scripture doth every where and manifestly attribute that wholy vnto God as when God sayth by the Prophet EZechiel I will give vnto you a new heart Chap. 36 26 11.19 and will put my spirite in the middest of you and will take away the stony heart out of your bodies and will give you an heart of flesh Here God ascribeth regeneration vnto himselfe because hee alone doth mollifie and change an hardened and stubburne heart Therefore this cannot bee translated vnto the abilitie in man but that something shall be detracted from the grace of God Therefore this ground and principle must firmely be holden and kept that there can no good thing come into our mindes which proceedeth not from God This whosoever doth from his heart beleeve and freely confesse holdeth the foundation of pietie vnshaken Li. 1. ca. 20. as Augustine saith in his booke of Free-will Therefore this whole division which they make betweene the grace of God and the abilitie of man ought to bee reiected as wicked and blasphemous for it hath no proofe out of the holy Scriptures Furthermore the Papists whenas they preferre theyr owne ability before the grace of God and make his promises of no effect by their preceptes do indeede sufficiently declare that they have more confidence in themselves then in God that promiseth Out of doubt being glutted with their owne righteousnesse they doe not hunger much after the righteousnesse of God But let the godly which love the righteousnesse of God and their owne Salvation know this that all the power of free-will such as the Papists dreame of is a vayne fantasie of mans brayne and a fayned and cursed fable which these idle bellies have invented for filthy lucre sake and doe force it vpon the ignorant common people and labour to perswade them thereof vnder the shew of holinesse But the word of God expressely and manifestly teacheth vs that the will of man of his owne power is not able to begin any inward obedience without the holy spirite much lesse to performe it For God is hee alone which worketh in man both to wil and to do Phil. 1.6 Iohn 15.5 The holy spirit is the onely teacher of all heavenly wisedom and hee is the onely author and finisher of all spirituall goodnesse and vertue hee onely worketh in vs all the knowledge and worship of God he worketh in vs faith and the feare of God hee sanctifieth vs and quickneth vs hee comforteth vs and saveth vs to him onely bee praise and glory for ever Certainely the wickednesse and corruption of mans nature is horrible in that it is so much voyd and empty of all goodnesse and so deprived and bereft of all power to will well or to doe good that not the least thought can proceed or be drawne out of it which may bee acceptable and well pleasing vnto God So that man in his owne nature is wholy turned away from God and from all goodnesse and by his owne power is not able to change or subdue this his rebellion whereby it commeth to passe that he sinneth of necessity and erreth continually vntill he bee renewed and amended by spirituall power from above From hence therefore it may most truely bee concluded that the saving knowledge of God and true fayth in Christ is a farre more high and heavenly wisedom then the vnderstanding of man by his owne ability can attayne vnto Moreover this Vocation which we speake of
theyr most vayne imaginations but wee for our opinion have the mouth of God himselfe and the whole Scripture as the onely most faythfull teacher Moreover wee separate good workes from iustifying and not from the party iustified but they place them as well in the act of iustifyng as in the person iustified We do this iustly because man can bee iustified by no other meanes nor acquited of his sins but by the onely Acts 4.12 free mercy of God and merit of Christ alone But the Papistes doe vniustly because all and each of those works which they bragge of and the Monckes dreame of are rather an hinderance then a furtherance vnto iustification Therefore those workes which follow a iustified man flow from true fayth are wholy to be embraced and done as farre as mans weakenesse can performe These workes are necessary vnto every Christian because they cannot be separated from true fayth For on whomsoever God doth bestow and inspire fayth by his spirite through the word him also doth hee renew and make willing and fitte for the performance of good workes so that workes doe follow fayth as the effects doe follow the cause And as effects cannot be separated from the cause so neyther can good workes from fayth Here by evident reasons is shewed how great both publike and private commodities doe flow from the studious care of good works And the vnsavory slaunders of the Papists which say that good workes are reiected by the Protestants are refuted CHAP. 32. ANd why these good works should be done the reasons which follow in order will declare Amongst these reasons some appertayne vnto God some vnto our selves some vnto our neighbour Therefore good works ought chiefely to be done for Gods cause for he commandeth that we should depart from evill and doe good Psal 37.29 So that first of all good works are to be done because God will have it so that in this life we should begin our new obedience that is due vnto him and finish it in the life to come We are not left vnto our owne selves to do what seemeth good in our owne eyes but it standeth vs vpon to do his will vnder whose iurisdiction we are Hence it is Ioh. 15.12 that Christ in S. Iohn sayth This is my commandement that yee love one another as I have loved you This therefore is the chiefest end to obey God and his commandements for God is glorified by a godly life and an holy conversation For he that liveth godly honoureth God because hee performeth obedience vnto him and expresseth and resembleth his image and giveth occasion that others may glorifie God also Mat. 5 16. On the contrary they which live a dissolute and an vngodly life do dishonour God for albeit they prayse him with theyr lippes and tongue yet by theyr wicked deeds and vngodly life they speake evill of him though they keepe silence and say not a word Secondly good workes are to bee done for the Gospels sake that it may be beautified and adorned with good manners and vertuous and honest actions Tit. 2.10 For a godly and blamelesse life is an honor and ornament vnto the Gospel So by godly endevours and holy workes it is brought to passe that the doctrine of the Gospel is approved and well spoken of among the adversaries For often it hapneth that they by this meanes are allured to the imbracing of the Gospel Further good works are to be done for the cause of our thankefulnesse for it is a iust and equall thing that we should love and prayse him by whom we are redeemed from the power of sinne and of the divell and of whom we have receyved and dayly do receyve so many benefites which cannot be done without a pure mind an holy life and chast body For an impure and wicked life is rather the dishonouring then praysing of God Agayne as we are iustified by fayth through the grace of God and merit of Christ and freely made heires of the heavenly kingdome so also by a carefull desire of good works we ought dayly and continually to shew manifest our selves to be thankfull vnto God for so great a benefit These are the reasons why good workes are to bee done for Gods sake Now the reasons follow why they are to be done for our owne sake First therefore we ought to do good workes because they are sure and vnfallible signes of our faith For as the tree cannot be knowne what manner of one it is but by the fruites thereof so also is faith knowne by a godly and holy life For although faith hath her secret abiding inwardly in the heart yet there it remayneth not idle but bringeth forth good workes outwardly and sheweth it selfe vnto men So that where honest actions and a godly conversation is and appeareth in the outward worke there must true faith needs be likewise for dissimulation hipocrisy doth not long deceive and keepe itselfe close Therefore in whose minde soever a sincere care and desire to do good dwelleth let him know that he hath true fayth For without fayth there raigneth in man no care nor desire but onely how to sinne On the contrary fayth is exercised and strengthened by good workes 2. Pet. 1.10 so that continually by dayly increase it is augmented and groweth greater Therefore Paul admonisheth Timothy 2. Tim. 1.6 to stirre vp the gift of God that is in him that it might encrease more and more and make larger proceedinges Also it is seemely for a man to adorne and garnish his life and calling with holy and religious manners Therefore the Scripture admonisheth and exhorteth Ephes 4 1. that every one should so walke as beseemeth the Calling wherewith he is called Likewise temporall punishments are often avoyded by good workes For where sinnes are committed and heaped vp with a strong hand there also the iudgements of God against them sleepeth not For that tree which bringeth forth no fruite is wont to be cutte downe Mat. 7.19 and cast into the fire by which saying wee are taught that punishment is an vnseparable companion of an vngodly life For the more securely that man sinneth the more severely God punisheth Lastly by the serious and sincere study of good works the goods both of the body and of the soule are augmented For the more earnestly that a man giveth himselfe vnto godlinesse and striveth vnto integritie the more is his corrupt and sinfull nature amended and hee the more renewed vnto the image of God For this cause the Prophets and Apostles doe so greatly exhort and vrge men vnto all godlinesse and innocency of life Likewise good workes are very profitable and much avayleable to the attaynement of prosperity in this life For God suffereth not that his children should languish and die beeing consumed with want Of which thing there are many testimonies of Scripture extant in divers places wherein hee promiseth many and sundry good turnes
condemnation or salvation according to theyr workes so that none shall then be saved except he be endued and clothed with good workes By all this it appeareth manifestly with what an vniust and vndeserved slander the Papists do accuse and backbite vs among the rude and ignorant common sort of men when with open and impudent mouth they cry out vpon vs that we despise and reiect good works when as they rather are they which do this for they reiect and despise those workes which are acceptable and well pleasing vnto God and out of theyr owne brayne do forge and invent workes of their owne by which they say they can prevent and deserve the grace of God With these fayned workes they vaunt themselves vnto the rude and simple that they can attayne vnto glory by them but seeing they have not true workes which proceede from the renewing of grace or at the least do not teach the right vse of true workes they lost theyr glory with God And heere an end of these things thus spoken briefely as by the way concerning good workes Now returne we vnto the further handling of regeneration Although the regeneration of the godly be vnperfect and but onely begun in this life yet it is so necessary vnto every Christian as that without it not one can be saved Secondly although it he vnperfect yet it is never at an end Lastly it is declared by the scripture vnto whom regeneration hapneth CHAP. 33. ALthough regeneration be vnperfect and be but onely begun in this life so that the godly can never in deed and in act perfourme so much as in will they are prest to do Heb. 12.14 yet neverthelesse it is so necessary vnto every one that without it no man can attayne vnto salvation For the generation of every one is condemned in Adam as in the common father of vs all for which cause as Augustine sayth Tom. 10. col 336. every one that is begotten is condemned except he be begotten againe Therefore the scripture sayth playnely and absolutely that no man can see the kingdome of God except he be borne againe Iohn 3.3 Heb. 12.14 their eyes onely shall see God which have bene renewed vnto his image For man in his nature is wholy corrupted and a stranger from God Ephes 4.18 and from the life of God and sinne doth wholy possesse him By this it is cleere enough Rom. 7.16 how necessary regeneration is and a new creature in Christ Iesus Moreover although regeneration in this life be very small and vnperfect continually yet by the holy spirit it is made so great in the elect as that the power of sinne is restrayned and weakened in them that it beareth not the whole sway nor raigneth and ruleth at large So that although the godly and the regenerate doe fall now and then into such or such sinnes Rom. 7.18 yet they never sinne with all their mind and with their whole will but do so resist the corruption of nature that they never fully approve and do that which it perswadeth and biddeth So that in them there is such reluctation and striving Rom. 7.25 that the refourmed will desireth one thing and the corruption of nature perswadeth another Thus they doe not that which they would but that which they hate that do they So with theyr minde they serve and obey the lawe of God but with their flesh the â—â—â—w of sinne so that in them there is in a divers respect both a will and no will There is a will as they are reformed and renewed by the heavenly grace There is no will in them as farre forth as they are not regenerate and obey the flesh In them the refourmed and renewed will fighteth and striveth with the vnregenerate part that at the length it becommeth conquerour and overcommer For the grace of regeneration that perswadeth and inviteth men vnto goodnes is more mighty then the corruption of nature that tempteth vnto evill And thus farre of the second poynt to be observed in this regeneration now the third remayneth briefely to be vnfolded and declared This regeneration and renewing of the corrupt nature is afforded vnto none but vnto the elect onely This the scripture in expresse words sayth and playnely proveth that they onely are enlightened and do come vnto faith which are ordeyned vnto eternall life Act. 15.48 for faith proceedeth and commeth from regeneration and both are conteyned vnder election Therefore none are regenerate but the elect and againe none are elected but they which shall be regenerate and endued with faith Heere therefore are convertible termes which are equall one to an other and may one be affirmed of the other Also Paul in this cheyne affirmeth playnely that the elect onely are glorified For so hee sayth whom hee predestinated those also hee called and whom hee called those also hee iustifyed and whom hee iustifyed those also hee glorifyed therefore this glorification happeneth vnto none but vnto those that are predestinated By this most heavenly gradation from the highest vnto the lowest it commeth to passe that the conclusion of the grace of God answereth and agreeth very fitly vnto the preface or beginning thereof Now they which are glorified are first regenerate vnto a sincere and holy life then they are renewed more fully and perfectly dayly by continuall proceeding toward the attaynement of everlasting life vntill that their glorification being fully ended and finished they be made happy both in body and soule together and translated into the heavenly rest So God doth prepare man and make him fit by regeneration for the heavenly inheritance which can neither perish nor be defiled 1. Pet. 1.4 nor fade away Therefore whom he adorneth in this world with his grace those also he crowneth in heaven with glory This regeneration howsoever in respect of man it be very weake yet in respect of the foundation and beginning thereof it is farre more firme then the frame of heaven for it hath the holy spirit the Almighty God for the effector and preserver thereof Hee therefore which will disanull and overthrow that must first vanquish God and thrust him from his throne for God doth not onely glorify his children but also doth preserve them in that glorification and other spirituall gifts vntill at the length he finally glorify and crowne them both in body and soule For after that true faith hath once begun to be in a man it can never fall quite away and wholy decay for it is grounded and propped vp by the power of God 1. Pet. 1.5 and in it it hath a most strong foundation Indeed it may be that the course and fervency of faith may be much interrupted and alayed by this or that fall but the roote of faith being fastned and planted in the heart of man by the holy spirit and the bud that springeth from thence can never be quite supplanted and cleane rooted out And if that faith once given
the onely strong anchor which fastneth and preserveth the ship of Christian fayth in the heavenly Sanctuary as in an haven most sure from all the dangers of stormes agaynst all the rage of hell and the turbulent motions of the world So that no floods nor no tempests can arise and swell so great as by which this anchor may be loosed and the ship broken and drowned Also this Chayne is as a strong engine to destroy all the loftinesse of men which doth arrogate any thing as proper vnto it selfe and it is as a sharpe sword to stabbe and quell theyr presumption and pride which doth extoll and lift vp it selfe more then it should Lastly it is as a long and golden line which stretcheth it selfe from one part of the heaven vnto an other that every of the Elect wheresoever may lay sure holde vpon it and very well apply it vnto themselves Therefore as is sayde before in a word or two he that desireth to profit in the knowledge of this Chayne and to confirme himselfe in it fruitfully must above all things take heede that he begin not at the highest cause of Predestination that lieth hidden in the counsell of God but that hee ascend by little and little as it were by degrees from the last effects thereof vnto the first cause so that he begin at regeneration from thence that hee goe to iustification from thence vnto true faith from that vnto vocation from this vnto eternall election from that let him passe and ascend vnto the gratious will of God that effecteth all these things There must hee settle and ground the anchor of his fayth But God beginneth a contrary way in descending vnto vs For hee beginneth at the first cause and proceedeth through meanes vnto the last effect vntill he bring and draw vs vnto himselfe Of the effects of reprobation which are contrary vnto the effects of Election Also what benefites of God the Elect and reprobates have common and what not And that the iudgement of God concerning both is stedfast and eternall CHAP. 38. NOw the effects of Election being set down and declared the effects of reprobation are briefely to be set forth For the effects of Election cannot rightly bee vnderstood vnlesse the opposite effects of reprobation be likewise weighed and considered that so one contrary may be more illustrated and made more playne by an other Now certaine effects are common vnto the reprobate with the Elect as namely Creation and other both many and great temporall blessings and helpes of this life as food and apparel and the rest of the blessings of this life which belong rather to the body then the soule But of those blessings that belong vnto Salvation the reason is farre otherwise they are in a continuall opposition and contrariety For the Elect are called vnto Christ by grace the reprobate are deprived of that grace whereas the Elect are inlightned conuerted vnto God there the reprobate are blinded and hardened whereas these hate sinne and depart from it there they give themselves over vnto it and continue in it where these are raysed vp vnto heavenly glory and are indued with everlasting life there they arise vnto iudgement and are cast into everlasting torment So that the reprobates remayne hardened in their sinnes and strangers from God Therefore by these notes and infallible tokens God doth poynt at as it were with his finger what manner of iudgement is prepared for them and doth distinguish them from his children whom hee hath begotten agayne This is in a generallitie true of all but it is a dangerous thing to conclude this of any one in particular For many of the Elect beeing oftentimes indued with fayth even in the agony of death are converted vnto Christ in the last gaspe of life Both these come to passe thus God so willing and disposing them hee bringeth some vnto repentance through his compassionate goodnesse and bringeth not others according to his iust iudgement that in the one we may perceive his vndeserved grace in the other his iust iudgement and theyr deserved punishment as Augustine sayth In Epist ad Sixtum This condition on both sides is stedfast For God is eternall so likewise the decrees of Election and reprobation are everlasting and vnchangeable therefore none of the Elect shall perish neyther shall any of the reprobates be saved Let no man hence take occasion to live licentiously because the condition of both is vnchangeable for that Predestination is a cause to every man why hee should stand fast Tom. 7.1244 but vnto none a cause why he should fall sayth Augustine These things come necessarily to passe on both sides God so disposing the matter and cannot happen otherwise because no other efficient cause can bee found in them but onely the free and righteous will of God For there is nothing without God which may moove him to this or that thing So that God willeth a thing and directeth it vnto the end because it so pleaseth and seemeth good vnto him So he alone and none other is the onely cause of his will for none can prescribe any thing vnto him because no man is superior or equal vnto him Therefore in as much as he saveth some by grace and condemneth others in iustice wee ought to seeke no other cause hereof but onely his determinate will and absolute good pleasure And that hee hath ordayned certayne vnto destruction it is as certayne as God himselfe is God For if he were willing simply and absolutely to save all and every one then surely he would give all men all things necessary vnto Salvation but he giveth not all men all thinges necessary vnto Salvation therefore hee will not save all and every one For he that denies a man the meanes to attayne vnto some end doth much more deny him the end it selfe For he that bestoweth not the lesser vpon a man how will hee bestow that which is greater A short conclusion of this worke shewing the chiefe vse thereof and exhorting every of the godly vnto thankefulnesse and sinceritie of life CHAP. 39. THe vse of this doctrine is very great and above all most wholesome First that all the prayse and glory of our Salvation should bee wholy attributed vnto God onely in that he of his mercifull goodnes hath vouchsafed to chuse vs miserable sinners vnto everlasting Salvation and to adopt vs for children through Iesus Christ when as hee had a thousand most iust occasions for which he might worthily condemne vs and whenas there was not one cause in vs wherefore hee should give vs no not the least droppe of cold water So that by choosing vs altogether most vnworthy hee hath made vs worthy through the worthinesse of his Sonne Therefore this free and everlasting Election hath the goodnesse of God and the merite of Christ and the worthinesse thereof for his sure foundation and ground For if the Sonne of God had not beene willing to suffer and satisfie for our sinnes and if God had not beene willing to impute this his satisfaction vnto vs for righteousnesse not one of vs had beene elected vnto Salvation but every one had beene condemned vnto everlasting death So that in this Election the great and incredible goodnesse of God and the most vehement and affectionate love of God towards vs doth appeare as in a most cleere mirror Secondly all that embrace the pure doctrine of the Gospell and doe by a true fayth beleeve in Christ and persevere in him have strong and excellent consolation from hence in that they are elected from everlasting vnto eternall Salvation without any merite eyther foregoing or following and that this blessed and saving Decree concerning our Salvation is vnchangeable and therefore that they can no more fayle and be prevented of Salvation and heavenly glory then God can be separated from his Godhead For as God is everlasting and vnchangeable by nature so also that his Decree and good pleasure concerning the Salvation of the Elect is everlasting and vnchangeable For the vnchangeablenesse sake of this Decree all and every of them which truely beleeve in Christ have most strong and certaine consolation with which they may comfort and refresh themselves in adversitie and other spirituall temptations Wherefore all idolatrie and superstition all hypocrisie and vnbeleefe all false doctrine and desperation being condemned and set aside let vs from the bottome of our heartes and inward affections give thanks vnto God and to his Sonne because that wee are freely elect by God from everlasting and fully redeemed by Christ from all evill and shall so remaine elected and redeemed for ever without any disturbance Let vs therefore all and every of vs with the whole affection of our minde heartily with one mind and one mouth beseech the most merciful Sonne of God our Redeemer that hee would purge vs from the filthinesse of our sinnes by the power of his spirite and renew and fashion vs dayly more and more vnto his owne Image that by living holy and without blame here we may walke faithfully and constantly in his holy commandements and in the true path of the Elect vntill we come vnto the price of our high Calling and to that heavenly Glory and blessed Life to come where abounding in great and vnspeakeable gladnesse no trouble or sorrow beeing mixed with it wee shall triumph with gladsome countenances and ioyfull hearts and possesse vnspeakeable ioyes world without end Amen * ⎠* To God the Father the Sonne and the holy Ghost be given all praise and glorie for ever Amen