learning and vnderstanding sake but least any man should be deceived by the ambiguity of the word the significations thereof must be vnfolded and distinguished for vocation in the holy scripture doth signify oftentimes the very action of calling otherwhiles it signifieth that happines to which men are called namely everlasting life and heavenly glory Then in respect of the two-fold kinde of men there is likewise a two-fold kinde of vocation the one is vnto some office and not vnto salvation So Saule was called to a kingdome so Iudas was called to the Apostleship when notwithstanding neyther of them were ordeyned vnto salvation In these and such like the goodnes of God is so great that he vouchsafeth oftentimes an honest calling even to the most wicked men The other kind of vocation is vnto some office and vnto salvation also So Paule and the rest of the Apostles were called vnto the office of preaching the Gospell through the whole world and vnto salvation likewise So also many other godly men are called both vnto some certayne office and kinde of life and also vnto salvation and everlasting life That these things may the better and the more familiarly be conceived and vnderstood we must know that one vocation is outward and not effectuall vnto salvation and another is inward and effectuall vnto salvation The outward calling is that which consisteth only in the outward preaching of the Gospel this concerneth onely the superficies or outside of the vnderstanding This indeed beateth the eares with the outward sound but entreth not into the heart and hath no firme and stedfast roote in it and therefore this vocation is not durable but continueth only for a time and is like vnto the corne that fell vpon the stony ground Math. 13.6 which because it hath not sufficient moysture vnder it it can not fasten and take deepe roote but when the Sunne riseth and parcheth it it is dryed vp and withereth away From this vocation the reprobate themselves are not excluded but many of them also are called by it as well as the elect And although that some of the reprobate do come vnto some knowledge of the truth and consent therevnto and are enlightened therewith yet notwithstanding they never come vnto the true acknowledgement of the Gospell nor to the playne confession of a true faith but as Saint Paule sayth vnto Timothy 2. Epist 3.7 they are alwayes learning and never come to the knowledge of the truth Their study seeing that it is accursed fom above is a preposterous study to which knowledge never accordeth for they are alwayes vnconstant and tossed vp and downe in theyr restlesse minde like a reede so that they can apprehend no certaynety and whatsoever they doe attayne vnto doth exasperate the iudgement of God against them and turneth to their greater condemnation and maketh them the more without excuse By this it playnely appeareth that all to whom the doctrine of the Gospell is revealed are not effectually taught thereby and inwardly called The vengeance of God is wont to punish the wickednes of the reprobate two manner of wayes Amos. 8.11 for eyther he taketh from them the vse of the word or leaving them the word he taketh away their vnderstanding Esay 6.9 and darkeneth their capacitie that in seeing they should not perceive and in hearing they should not vnderstand So that the whole doctrine of the scripture is vnto them as a booke shut vp and sealed Esay 29.11 wherefore although God doe shine vnto them with the most cleere light of his word yet Sathan hath so blinded them that they altogether grope for their way in the great brightnes of light and vnderstand nothing at all and so see not the Sunne shining at mid-day Hence it may playnely be gathered that the word of God is not preached vnto men to one end but for divers ends and by Gods wonderfull iudgement is in such sort tempered and disposed on both sides that it is no lesse the savour of death vnto death vnto the reprobate then the savour of life vnto life vnto the elect So by one and the selfesame word of God the reprobate are as well distressed vnto condemnation as the elect refreshed vnto salvation This is by all meanes a fearefull and a very great iudgement of God in that many of the damned are called by the outward ministery of the word as the children of light and are adorned and endued with some knowledge of the truth which notwithstanding afterward are separated and reiected from the Church as the children of darkenes and the bondslaves of Sathan But the sound and true knowledge of the truth of the Gospell is proper to the elect onely This Christ himselfe doth expresse and declare in Mathew saying Mat. 13.11 Mark 4.11 To you it is given to know the misteries of the kingdom of heaven vnto others it is not So also in Iohn he sayth Iohn 17.6 I have declared thy name vnto the men which thou gavest me So likewise the Prophet David sayth Psal 25.14 The secret of the Lord is revealed vnto them that feare him and he will make knowne his covenant vnto them By these three testimonies of scripture it is proved that the elect only are enlightened into the true and saving knowledge of the scripture and therefore they are sayd to be of the truth to heare the voice of Christ Of such doth the Church of God consist which is called the piller and foundation of truth These love the pure doctrine and truth of the Gospell and keepe it safe and vnpolluted from all errors and corruptions 2. Cor. 4.3 but vnto the rest the Gospell is covered and hidden and therefore they remayne and perish in the blindnes of their heart and ignorance of God That vocation which is inward and effectuall vnto salvation is the powerfull motion and working of the holy ghost in man whereby the mind is enlightened to vnderstand the mysteries of the kingdome of God and the will renewed to like well of Gods good will and pleasure In this vocation five things ought to be considered and marked First how God revealeth his eternall election vnto vs. Secondly by what and how many meanes this calling to Christ is wrought Thirdly that it is set farre out of our power and onely in the hand of GOD. Fourthly how it may be certaynely acknowledged and knowne of vs. Fiftly that the times of this calling are sundry and divers For the first wee must knowe that the eternall election of God is revealed and made knowne vnto vs two manner of wayes to wit by the word of the Prophets and Apostles delivered vnto the Church and by the Holy Ghost by which the elect are illuminated vnto the true knowledge of God and vnto everlasting life For although that all things which God would have knowne in this life concerning him and which are necessary for vs to the attayning of salvation be absolutely and perfectly
with-hold thy selfe and follow the Analogie of Christian fayth as a trustie guide and directer For that will bring thee most safely into the most secret closet of Gods Predestination Renounce all carnall wisedome that thou mayest bee instructed of that heavenly wisedome in this so secret and deepe a matter For to learne of God and to be wise in him is true and saving wisedome indeed Cease therefore betimes from this wicked endevour and study and beware of the sleights and subtilties of the Divell Take heed he seduce thee not from the true way to Salvation for he knoweth well that the whole Salvation of man falleth to nothing except it be attayned by that meanes which God hath decreed to give it by Therefore follow not any longer the preposterous fore-stalled opinions and wandering affections of men but reade dayly and marke diligently the holy Scriptures from the first Chapter of Genesis vnto the last Chapter of the Revelation For by the serious reading and continuall meditation thereof the holy Ghost is wont to become effectuall in the heart and minde of man So also mayst thou bee brought easily to the true and naturall sence of the Scripture which when thou hast gotten thou shalt become more sober in thine vnderstanding and iudgement and shalt taste the lively sence and feeling of the grace of God in thy heart and shalt be able not onely to condemne cast off this prowd and preiudicate opinion of workes fore-seene and of suppressing the doctrine of Predestination but also to stampe and trample it vnder thy feet I pray God bring thee into this minde and confirme and strengthen thee therein Amen God is bound to no man neyther oweth any thing to any man wherefore without all controversie it was a most free thing for him to choose some vnto Salvation of his free mercy and by his iust iudgement to appoint others vnto eternall destruction and mans reason ought not to murmure at this separation and difference that God maketh betweene men but to rest contented with it CHAP. 18. TEnthly this Decree of Election is a most free Decree because that all thinges which God doth hee doth freely without any compulsion or impediment This consisteth and may be set downe in two members The first is taken from his infinite wisedome in that of himselfe hee alwayes vnderstandeth and knoweth perfectly all things which have beene and which are to come so that there can bee found in him no ignorance of any thing nor any errour in iudgement therefore there is nothing that can lie hidden or secret from him for whatsoever hee doth hee doth most freely and no man is able to prevent or deceyve his wisedome The other dependeth of his infinite power in that God hath none above him nor equall to him Therefore his Will cannot bee governed nor turned by any cause but dependeth wholy of it selfe so that simply and absolutely it hath power of it selfe For as God hath no cause that made him so also hath he no cause that ruleth and governeth him Therefore whatsoever hee willeth and doeth he willeth and doeth it most freely and none can resist or hinder his will Therefore God hath most absolute and soveraigne power Psal 105.6 and most free authority over all things and in all things This the Scripture sheweth in expresse wordes saying God did whatsoever he would both in heaven and in earth For as he made all things that are contayned in heaven and in earth so also by his infinite power he alwayes governeth and vpholdeth all those things For God is not a Creator that endureth for a while but hee is the continuall preserver and governour of all things that are created otherwise God should not be God So that God hath most absolute power and commaund over all creatures so also doth he exercise his most absolute and free power vpon all men Rom. 9.11 Therefore in as much as hee chose Iacob to Salvation before hee was borne and had done any good and cast Esau away from his mercy and reprobated him before hee was borne and had done any ill both these hee did by his free and voluntary will and who can accuse him of vnrighteousnesse because he hath done so So also in the whole estate of mankinde in that for his mercy sake he hath chosen some from everlasting vnto Salvation to inherite the heavenly Glory and on the other side in his iust iudgement hath ordayned other some vnto everlasting destruction and confusion before the foundations of the world were layd both these hath he done freely by his owne will So also at this day in that he suffereth his Gospel to bee preached in certayne Kingdomes and Provinces and will have some men to be converted to Christ by it and doth not so in other nations but suffereth men to remayne there in the ignorance of God and finally to perish in it both these also he doth by his owne free and determinate will So that God by his soveraigne power doth what he will in all things even as it best liketh and pleaseth him This most absolute power of God in executing what pleaseth him vpon all men is an essentiall propriety of his without which he could not be God They therefore which go about to take away from God this most free authority in the choosing of some men and in the reiecting of others they I say do what they can to take away the essence of God and so indeede deny God to be God at all For when the proprieties of any thing are taken away and denyed it must needes follow that the thing it selfe also is annihilated and denyed Therefore that the glory of God might remayne vntouched and that due honour might be attributed to him alone he ought to have this power to discerne betweene men by his free will and absolute mercy and by his wisedome to make them different and vnlike which otherwise by nature were every way alike Heere weake flesh and mans reason ought not to fret and murmure against God because that in his wisedome he doth iudge and determine so vnequally of those that are equall For God oweth nothing to any man neyther is he bound to any man Agayne all mankinde as the Apostle witnesseth is in the almighty hand of God Rom. 9.21 as cley is in the hand of the potter Therefore as it is in the free power of the potter to make some vessels vnto honour and some to dishonour 2. Tim. 2.20 so also is it freely in the hand of God to ordeyne some men to celestiall glory and some to everlasting confusion And as the potter taketh nothing from the clay though he make it after this or that fashion as it pleaseth him so likewise God taketh nothing from man of what condition soever he make him Moreover the clay maketh no answere to the potter although of it he make a vessell to dishonour so also man hath no right to contend with God though he
sayth expressely Cap. 2.13 that God pardoneth all our trespasses I have put away sayth God by Isayas all thy sinnes as a cloud and thine iniquities as a mist Isay 44.22 Againe in the same Prophet he speaketh thus I am he which putteth away thine iniquities Isay 43.25 and that for mine owne sake and will remember thy sinnes no more So also David teacheth vs Psal 103.12 that God removeth our sinnes as farre from vs as the East is from the West So also Michah teacheth vs Michah 7.19 that God will cast all our sinnes into the bottome of the sea and blot them quite out Likewise S. Iohn in the Revelation affirmeth Revel 1.5 that Christ hath loved vs and washed vs from our sinnes in his bloud The same Isayas likewise affirmeth Isay 1.18 saying though your sinnes were as Crimsin they shall be made white as snow though they were red as Scarlet they shall be as wooll So the holy Prophets and Apostles speake all as with one mouth and constantly affirme that not some of our sinnes onely are forgiven vs of God but that all our sinnes are pardoned vnto vs how great and fearefull how many and sundry soever they be But God doth not only wipe out those sinnes that are committed and past but doth also pardon the dayly slips of the penitent This let no man storme at as a paradox vnheard of For if God would punish the dayly falls of his children and take vengeance on them for theyr sinnes that are to come and yet pardon those that are past what would it profit I pray you So that the great and incredible goodnes and mercy of God doth extend and stretch it selfe as well to the pardoning of sinnes that are to come as to the remitting of those that are past otherwise the mercy of forgivenes of sinnes should be but halfe a mercy onely and not perfect and absolute None of vs ought to take vnto himselfe liberty to sinne from this fatherly compassion of God for this were to make a mocke of God and to tread his grace vnder foote and to shew that a man is a stranger from God and from his spirit For the least sinne cannot be committed of any man without manifest contempt of God But it should rather be an encouragement and provocation vnto vs to the more earnest study of godlynes for by how much the greater benefits God hath bestowed vpon vs by so much the greater obedience are we bound to yeeld him which we cannot performe without a studious care to avoyd evill and to do good They therefore which sinne rashly and securely do indeede shewe that they are prophane and have nothing to do with God Iude. 4. This the scripture delivereth playnely saying that they are appoynted of old vnto condemnation which from the grace of God take to themselves liberty to sinne securely and let loose the reynes to their owne lusts and obey them for they which so abuse the grace of God and his lenity in pardoning vnto wantonnes do not onely abrogate the kingdome of Christ and deny that there is a God but also do shew that they are wholy given over vnto Sathan as his very bondslaves But the godly which do feare and obey God as their father and Lord though there were no hell nor punishment to be feared yet they would vtterly abhorre to sinne and displease God Wherefore that infinite goodnes of God in forgiving sinne should be vnto no man an enticement to sinne but a teacher vnto every one to live holy and without blame For he which liveth wickedly loseth the price of his redemption and belongeth not vnto Christ as long as he sinneth securely and defileth and poluteth himselfe with abhomination But they which earnestly labour to order and frame themselves according to the rule of Gods law they do indeed and lively declare that they have the holy spirit and belong vnto Christ Moreover it ought to move nor trouble no man because that some of the promises of the forgivenes of sins before rehearsed are spoken without any generall note and seeme to be as it were particular So that we must know that notwithstanding they are indeed vniversall and generall for indefinite propositions are equall vnto generall propositions This the multitude of them doth argue and shew Or if a particular word or a word that signifieth but one thing be set downe Iohn 1.29 as The Sonne of God taketh away the sinne of the world then the generall word is signified which conteineth vnder it all and every particular kind And he that taketh away the generall thing it must needs be that he must take away also all and every particular kind thereof For sinne that is heere put in the singular number although it be referred by some vnto the common vice corruption of nature and that not amisse yet nothing hindreth but that it may be taken figuratively for every iniquity Synecdoche as if the Evangelist should have said whatsoever corruption or vnrighteousnes is amongst men by which God may be offended or alienated from mē all that is taken away and satisfied for everlastingly by the only sacrifice of Christ made once for all This benefite of Christ ought to be enlarged and applied as well vnto all actuall sinnes as vnto the originall sinne and corruption of nature that all occasion of cavilling should be shut vp from the Papists which in their Synagogues do babble and blatter that Christ hath satisfied only for originall sinnes not for actuall for which they impudently say that we ought to make satisfaction So that sinne in the singular number with the Evangelist is as an il-favoured head vnder which many vnseemely members are couched and it is as an vncleane fountaine out of which many vncleane chanels do spring flow and as an evill and corrupt tree out of which much evill and corrupt fruit do bud and grow all which and every of which the Lambe of God hath taken away with his pretious bloud In this free forgivenesse of sinnes the most excellent glory of the Mercy of God shineth brightly and triumpheth infinitely over the rest of the workes of God Therefore the Prophet sayth in expresse words Psal 145.9 God is loving vnto every one but his mercy is above all his workes For the Hebrew word which the Prophet vseth in the place rehearsed signifieth an inward Mercy such as remaineth in the very bowels which the Scripture is wont to vse when there is any speech of the Free-mercy of God and the receyving of a wretched sinner vnto grace Therefore the Prophet doth preferre the infinite mercy of God farre before all temporall benefites as if hee should have sayd The goodnesse of God is great in that he mercifully vpholdeth this world in that hee favourably provideth for all creatures and maintayneth and keepeth them in their estate but that goodnesse of God by which hee plucketh miserable man out of