further this knowledge my purpose is out of the Scriptures and by the helpe of sundry learned and orthodoxall Writers briefly to treat of Gods Election and the Execution of it and so we shal as in a Glasse behold what course the Lord hath in his wisedome taken to manifest his grace vnto vs and to make vs partakers of his glory Before I shew what election is I thinke it not amisâ—e 1. To shew the significations of the word because it is ambiguous 2. To proue that there is an Election 3. And that the doctrine thereof ought to bee learned 4. As also to shew that it ought to be preached to the people 5. and in what maner For the first this word Election or Chusing hath fiue significations First it signifies the chusing and assuming of a man to some worke or office So Saul was chosen to bee a King and Iudas to be an Apostle and of this Election is that speech of Christ to bee vnderstood Haue not I chosen you twelue and one of you is a Diuil Secondly it is taken for that Election whereby the Lorde doth make choise of a nation to bee his people vpon whom he will bestow his lawes and ordinances and more singular loue-tokens then vpon many other Thus the Israelites were Gods elect though amongst them were many reprobates For this election was temporall in part and but a Remnant in comparison were elected as touching that eternall decree of life Thirdly it signifieth the eternall decree of God for the separating and adopting of some men to euerlasting life Fourthly it sometimes signifies the execution of this decree or the separation of certaine men in time by effectuall vocation Fiftly it signifies in that speech of Paul The election hath obtained the Elect themselues as Circumcision is vsed sometimes for Circumcised Buâ— we here vse it in the third signification And so much for the word Now that there is such an Election it is euident by these reasons First by expresse testimonies of holy Scripture Many are called but few are chosen I know saith Christ whom I haue chosen So many as were ordained to eternall life beleeued Endeuour to make your election sure Hee is blinde that cannot see the shining of the Sunne at Noone Secondly the Scripture sheweth that there is a Reprobation therefore vnlesse wee shall say that all are reprobates we must needs grant an electioÌ„ Thirdly the Scripture setteth forth vnto vs the cause the perpetuitie the benefits and tokens of it which were to no purpose if there were no election at all Lastly we haue the consent of the Church in all ages It is saith Augustine horrible blasphemie to deny Predestination Hauing now prooued that there is an Election I come in the third place to prooue the necessitie of learning vnderstanding this doctrine which I will do with these two reasons The first is this That doctrine ought to bee learned which serues to declare Gods glorie But the doctrine of election doth manifest the glory of God For first it sheweth that we are elected to the honour of God and to the praise of his glorious grace Secondly it argues and illustrates his essentiall properties as his omnipotencie omniscience eternity mercy Thirdly this doctrine doth both demonstrate and defend the free grace of God against all contrariant heresies and errors and will arme vs against many impetuous enemies of the truth therefore it is a doctrine worthy to be learned Secondly that Doctrine is necessarily to bee learned which is profitable to vs in the course of Christianity but the doctrine of election will auaile vs much in the running of this race For first it releiues our faith against diffidence shewing that our saluation hangs not like a Meteour in the ayre but is firmely fixed vpon the loue of God in Christ Secondly it furthereth our Spirituall ioy in that it teacheth that the loue of God is Constant and his decree concerning our welfare is Eternall Thirdly it eclipseth the pride of the heart shewing that Gods dignation and not mans dignitie his fauour not mans faith his mercie and not mans merit is the fountaine and foundation of mans felicitie Fourthly it prouokes vs to true gratitude and the practise of all good works because it teacheth to ascribe our saluation wholly to the grace of God and not to our owne goodnesse as also that wee were elected to bee holy and not to follow the swinge of the flesh and to goe a whoring after our owne lusts Fiftly this doctrine ministers comfort to vs and helpes our pacience in aduersitie For it teacheth that wee are predestinated to weare the crowne of thornes with Christ as well as the crowne of glory and that as wee are couered with the grace of God as with a Canopy whiles wee liue in this world so wee shal be honoured with immortall glory in the world to come therefore this doctrine ought to be learned and remembred Fourthly it is fit for Ministers to acquaint their people with this doctrine The reasons are these First Christ and his Apostles and some of the olde Prophets haue commended this doctrine vnto the Church and did teach it the people But it were grieuous sacriledge to depriue the poore people of that which GOD doth vouchsafe them and transcendent impietie to denie the preaching of that in the Church which God doth teach in his word for the good of the Church For whatsoeuer is written in the word it is written for our learning that through the consolation of the Scripture we might haue hope Secondly the Gospell ought to be preached vnto all both learned and vnlearned but the doctrine of Election is a principall part of the Gospel yea the whole Gospell is inclosed within the â—osome of this doctrine if we respect both the decree it selfe and the execution and accomplishment of it together therefore it ought to bee promulged and made 〈…〉 vnto all Thirdly this doctrine is very vsefull and solatious and may be applyed to many notable purposes For it shewes vs the true causes of all our happinesse Secondly it confuteth the Pelagians who ascribe saluation to mens owne strength and merits and vtterly ouerturneth the opinion of Election for works or faith foreseen Thirdly it serues to correct the course of those that hinder their owne happinesse by their presumption diffidence incredulity prophanenesse sensuality and other irregular and irreligeous courses Fourthly it proues the deity of Christ For in that hee hath elected vs vnto life we conclude that he is very God Fiftly as it testifieth the loue of God vnto vs so likewise it serues to enflame vs with loue towards him For who would not loue him of whom hee is so loued and to whom hee is so much obliged And to omit many vses which might be made of this doctrine it shewes the great power and authoritie that God hath ouer
truely though not so firmely as the hand that is whole and sound And further this sauing faith is the onely hand whereby wee doe receiue Christ and his merites No man is iustified by the workes of the Law but by the faith of Iesus Christ Basil saith This is to glorie in the Lord when a man doth not boast of his ovvne righteousnesse but doth acknowledge that hee is destitute of true righteousnes that he is iustified by faith alone in Christ Chrisostom saith Without faith no man hath obtained life but I am able to shew that a faithfull man both liued and obtained the kingdom of heauen without workes For the thiefe did onely beleeue and was iustified It was well said by Roffensis Fides faeta bonis operibus iustificat ante partum Faith being bigge with good works doth iustifie a man before it bring them forth For as S. Augustine saith Good works doe not goe before him that is to be iustified but follow him that iâ— already iustified And though good workes must neuer bee seuered from faith in the person iustified yet they must be sundred in the act of iustification Though the eie bee not alone yet it sees alone and though the head consult inuent alone yet it is not alone but ioyned to the body so though faith be not alone in the faithfull man yet it alone doth iustifie And thus wee see how to esteeme of faith the Sacraments and the Ministers of God alwaies remembring to ascribe our iustification vnto God Father Sonne and Holy Ghost as the proper and principall efficient thereof as the Scriptures teach vs and confessing with Primasius that God doth iustifie the wicked per solam fidem by faith alone and not by workes The internall impulsiue cause of Iustification which mooueth God to iustifie vs is his grace and meere beneuolence and not our works past present or to come how glorious so euer Paul saith we are iustified freely by his grace And Augustine saith that it is the ineffable grace â—f God that hee which is guilty should be iustified Because all men are shut vp vnder sinne the saluation of man as Anselme saith doth not now consist in the merits of men but in the mercie of God Yea Bellarmine himselfe ingeniously confesseth that by reason of the vncertenty of our owne righteousnesse and the danger of vaine glory Iutissimum est it is the safest course to repose our fiduciam Whole confidence in solu Deâ— misericordia in the Sole mercie and goodnesse of God Now then we must not imagine that this grace of God is procured by our workes but that it doth proceed freely from the Lord. No merit of man saith Anselme doth goe before the grace of God Thou hast done no good saith Augustine and yet remission of sinnes is giuen thee Let thy works be marked and they are found euill If God should reward those workes according to their due he should condemne them But God doth not giue thee the punishment that is due but giues thee grace which is not due And againe he saith The grace without which neither Infants nor men of yeares can be saued is not payed by deserts but giuen without desert and thereupon is called grace The externall impulsiue cause or meritorious efficient of our iustification is not our owne workes virtues or obedience First because they bee the Lords due by vertue of many bonds When we haue done all that is biddeÌ„ vs we haue done but our due no more then wee were bound to due Now shall wee thinke that the discharging of one duetie can satisfie Gods iustice for the omission of many dueties and the commission of many faults Secondly all our righteousnesse is as a stained cloth Gregorie saith All mâ—ns righteousnâ—s iâ— found to be vnrighteousnes â—f God strictly iudge it Our very iustice being brought to the rule of Gods iustice is iniustice that stinketh in the sâ—uerity of the Iudge which shineth in the estimation of the Worker And albeit our good works are perfit in respect of the Spirit from whom thee first flow yet are they polluted when they passe from vs because they ruÌ„ through our corrupted hearts and wils as faire water which runnes through a dirty channell Shall wee now say that our perfect righteousnesse can merit any thing of that righteous Iudge before whose iustice nothing polluted can stand vncondemned Wo vnto the laudable life of men sath Aâ—gustine if God should examine it and lay aside his mercie Thirdly our best actions are not answerable to the benefits of iustification But in reason hee which meanes to merit any thing must bring that which is equal to that which hee seekes to merit fourthly he that wil merit of another must not thinke to merit of him vnâ—esse he bring some thing of his owne to merit with and not that which is his of whom hee doth intend to merit But all our vertues our Faith and good workes are Gods so farre as they bee good and not ours For what haue we which wee haue not receiued Without me saith Christ Ye can dâ—e nothing Of our selues we are not able to thinke one good thought When we eâ—ther beleeue or worke though that faith be ours and albeit the workes â—e ours yet when we haue them we haue them not of our selues but they are giuâ—n of God Whatsoeuer saith Augustine Cornelius wrought well Totum Dâ—o dandam est it must all be ascribed vnto God lest any maÌ„ happily should exalt himself Therfore it is absurde to think we merit any thing by good deedes Fiftly good workes in nature follow Iuâ—tification Augustine saith Iustification goes before the doers of the law Mâ—â— being iustified by beleeuing begin afâ—erwards to liue righteously And Saint Paul saith that God doth iustifie the Vngodly By which then it is plainâ— that no man is iustified for his works Finally wee haue the sentence of the Scriptures with vs and the iudgement of the auncient Church Wee haue beleeued in Iesus Christ saith Paul that we might be iustified by the faith of Christ and not by the workes of the lame because that by the workes of the law no flesh shall be iustified God both saued vs not according to the workes of righteousnesse which we haue done but according to his mercie Ambrose saith Let no man glorie in works because no man is iustified by his works Augustine faith The vngodly is iustified by faith without the merits of good workes Primasius saith It is Gods purpose to iustifie the wicked by faith alone without the workes of the law or any other merits of ours whatsoeuer Hâ—miniâ— iustitia indulgentia Deâ— Gods pardon saith Bernard is mans righteousnesse My merit saith hee is Gods mercie Wee conclude therefore saying with Ambroâ—e Wee are not iustified by works but by faith because fleshly 〈◊〉 is an impedimeÌ„t to
perish and that therefore there can bee no certaintie made of the continuance of it For nothing can separate vs from the loue of God wherewith hee loueth vs in Iesus Christ our Lord. Who hath redemed vs with his blood Hee saith Aug. who hath bought vs for so great a price will not that they should perish whom hee hath bought Master Tyndall saith thus Christ is thine and all his deeds are thy deeds Christ is in thee and thou in him neither canst thou be daÌ„ned except Christ be damned with thee Wee conclude therefore according to the trueth that as Iustification is irreuocable so it is discerneable Let him doubt sath M. Philpot of his faith that listeth God giue we alwaies grace to beleeue that I am sure of true faith and fauour in Christ And so much concerning iustification the second meane ordeined for the execution and demonstration of â—â—ds eternall Election â—rga Dei bonitas veniam noÌ„ dimidiabiâ— Aut nihil aut totum to lachrymaÌ„te dabis CHAP. VI. What sanctification is All the causes of it are expressed Four effects of it The subiects termes and time of it Nine properties thereof Ten tokens of it THE third thing wherein the Apostle placeth the execution of the decre of Election is Glorification Whom he hath foreknowne predestinated effectually called and iustified them â—e hath also glorified Glorification is the communication or free donation of true holinesse and happinesse to them that are elected called and iustified For glorie comprehendeth in it both holines happinesse Holines is one degree of happinesse and happines is the highest degree of holinesse No man is holy but the same is happy and no maÌ„ can be happy but he must bee holie Grace is the inchoation of glorie and glorie is the consummation of grace He that sits in the throne of grace is truely intituled to the crowne of glorie and it is one point of glorie to be a man of grace A gracious man may be rightly stiled a glorious man Glorification then comprehendeth in it two things Sanctification in this world and the collation of eternall happinesse in the world to come Of both these we will intreat in order Sanctification or Regeneration is a benefit of God whereby our corrupt nature is renewed to the image of god by the Holy Ghost Polan Part. The lib. 1. Or sanctification is an inward change of a man iustified wherby the image of God is restored in him Hippocrates saith of Phisick that it is an adiection and a subraction Adiection of things wanting and a Subtraction of things redounding in the bodies of men Euen so sanctification is a remouing of the corrupt humors of our soules and an adiection or infusion of spirituall graces which are wanting It was excellently said by one The wise men saith he which were expert in nature could say that in euerie generation there is a corruption And we see that the seede sowen is much changed before it grow vp and beare fruit Then needfull it is that in regeneration there be a corruption of sin so that as the seed in the ground so sinne in our mortall bodies may decay that the new man may be raised vp the Spirit of God taking possession of our soules Now this transformation of a man is very requisit to saluation For without holines no man shall see God If wee will not liue to God by grace vpon the earth wee shall not liue in glorie with him in the heauens If wee will not die to sin in this world wee shall not escape death the wages of sin in the world to come If we doe not liue to God in holinesse in this life wee shall not liue in happines with God in the life to come It is not onely necessary in him that is to be saued that sinne be abolished by remission but that it bee likewise mortified by regeneration Neither is it onely requisit that a man stand righteous by the imputation of righteousnesse but that a man also be righteous by the infusion of righteousnes Sanctification is not deriued to vs from our parents For parents must be considered two waies First as they are Man the children of Adam Secondly as they are holy men sonnes of the second Adam and thus they doe not beget their children though their holinesse bee a meanes to make them to be reputed holy with men and accounted the children of the Church But they produce their children as they are men and corrupted in their father Adam and so conuey nature corrupted in Adam to them although they be regenerated Take wheat make it as clean as you can sowe it and it will come vp not as it was sowen but in stalk blade and eare and it brings vp as much chaffe as euer it did though none vvere sowen with it Euen so parents though sanctified by grace do bring forth childreÌ„ that are vnholie But the fountaine and proper Efficient of our sanctification and holines is almightie God whose workemanship we are created in Christ Iesus vnto good workes and who in mercie hath translated vs out of the kingdome of darknes into the kingdome of his beloued sonne in whom he hath quickned vs through his loue and hath lifted him vp with his right hand to giue repentance vnto Israel And albeit our Sanctification be the worke of the whole Trinitie yet it is immediately performed by the holy ghost therefore by a peculiar epithet hee is called Holy and we are said to be borne of the Spirit who is also compared vnto seede and vnto fire and vvater Vnto seede because of his vertue as it vvere of seede the faithfull are renevved and created nevv men that beeing dead to sin they might liue vnto God Vnto fire first because he doth eat out the drosse of sin and consume our lusts and so refine vs secondly because he doth enlighteÌ„ our mindes and shine like a lamp shew vs the way wherein wee ought to walke and lastly because he doth set vs on heat and inflame vs vvith a zeale of Gods glorie vvith a care of our duetie and vvith a loue of all mankinde And vnto Water because he doth refresh vs extinguish our spiritual thrist and because he doth vvater vs being destitute of all the iuice of life and make vs fertill and finally because he doth wash avvay the filth of our hearts and is povvred out like vvater vpon Beleeuers In like maner also he is compared to the Northerne and Southerne windes to the Northerne because he doth pinch dry the luxurious humours of our hearts and coole the vnnaturall heate and swelling pride of our soules and kil those wormes of wickednes which ly as it were at the very roote of our hearts And to the Southerne because hee doth comfort vs with his warme blasts and moisten vs with his sweete showers and dissolue our frost bitten
borne of God and knoweth God Fourthly All that is borne of God ouercommeth this world that is saith M. Beza whatsoeuer striueth against the commandements of God Wherefore if a man vanquish the vanities the vaine alluâ—ements and allurâ—ing enchanâ—ments and wicked obstacles of the world and keepe a constant course in pittie he is vndoubtedly the true childe of God and a verie Saint Fiftly He that is begotten of GOD keepeth himselfe and that wicked one toucheth him not When a man then doth keep continuall watch and ward ouer his heart and is circumspect in his walking begiâ—ds himselfe with the armour of God and is fearefull to offend him he doth giue an vndoubted testimonie of sauing grace within him Sixtly when a man will rather forsake the world then God hee doth plainely shew that hee is not of the world but belongs to God and to his kingdome Seuenthly to grieue for sin because it offends God and hurts his owne soule is a notable signe of a mortified heart Eightly a sanctified man doth manifest the grace of his heart by sanctifying the name of God and by conuersing with sanctified men as also by seeking the sanctification of others For bonum est sui diffusiuum a good man doth loue to communicate his goodnes and not to keepe it lockt vp in his owne breast Ninthly it is an infallible signe of holinesse when a man doth more and more â—ontend against his owne vnholinesse and labours continually to draw nearer and nearer vnto God by holynesse Lastly to feele our inward corruptions a desiâ—e to beâ—â—bâ—◠〈◊〉 â—hem an auoiding of the occasions oâ— sinne and an anger against ourselues for our sinning doe euidently shew that the Spirit of God hath taken possession of our hearts and hath begun to worke a most happy change wâ—thin vs. Where these graces are there iâ— also the God of grace the Spirit of grace a man of grace a true dying vnto sin and a liuing vnto God sinne is dismounted the sinner is renewed for Gods image is restored CHAP. 7. Three things vvherein Iustification and Sanctification agree Seuen points in vvhich they dissagree BY this which hath beene said we may easily see wherein Iustification sanctification concord and differ They agree first in their efficient cause for God is the author of them both through the merit of Christ Secondly they haue one instrumeÌ„tall cause vvhich is faithâ— of the former by receiuing it and of the latter by effecting it Thirdly they agree in their scope and end For they both 〈◊〉 tend to one end 〈◊〉 iustification as the cause and sanctification as the way Now as they doe accord in some things so they discord againe in other their difference may appeare in these things ensuing First in that iustification is out of a man sanctification is within him Secondly iustification absolueth a sinner and makes him stand righteous at the barre of Gods iudgement sanctification cannot do this Thirdly iustification brings peace of conscience so doth not sanctification but followeth that peace Hac ille Fourthly iustification consists in the imputation of righteousnes sanctification in the infusion of righteousnes Fiftly iustification is acted at once sanctification is done by degrees holinesse is not made vp at once like a pellet in a mould but successiuelie at leisure Wee are neither perfect men nor perfect new men in our full dimensions so soone as we are borne Our perfection in this life consisteth rather in the pardon of sin then in the perfection of sanctity But iustification in this life is perfect Sixtly they differ in respect of the maner in which they are wrought For iustification is wrought by the right of donation but sanctification is by the way of alteration Lastly they differ in regard of durance For Iustification shall haue an end with this life but sanctification shall continue for euer And thus much for Sanctification the first part of our Glorification CHAP. VIII What Eternall life is The causes of it Three effects of it Who shall liue this life where and when Seuen properties of it Two signes thereof are expressed and the tractate is concluded THE second part oâ— degree of Glorification actiuely taken is the collation of eternall happines in the world to come This happinesse is that glorious estate of Gods saints which is prepared for them in the heauens and it is called Eternall life Eternall life as Vrsinus doth describe it is the eternall being of a Regenerate and glorified man vvhich being is to haue the image of God restored according to which man vvas at the first created that is to bee indued vvith perfect righteousnesse wisdome and felicitie or vvith the true knovvledge and loue of God â—â—â—ed vvith eternall ioy Or mâ—re â—â—â—fly It is a perfect conformitie of man with God consisting in â—â—e true and perfect knowledge and loue of God and in the glorie of both soule and bodie The primarie efficient cause of this glorious condition is God of hiâ— â—â—â—re fauour without any merit of ours For as Christ teacheth it is our Fathers good pleasure to giue vs the kingdome We are saued saith Pâ—â—â—â— by grace not according to the vvorkes of righteousnesse vvhich vve had done but according to his mercie he saued vs. The meritoriâ—us Efficient of our life and happinesse is Christ alone without any personall desert of ours Therefore he is called the Life And the Apostle doth expresse it notably when he saith that the Wages of sinne is death but euerlasting life is the gracious gift Charisma of God through Iesus Christ our Lord. Bernard saith No man can deserue eternall life by his merits Eternall life saith Haymo is paied to none of debt but is giuen of free mercie When aâ— saith Anselme the Apostle might haue said euerlasting life is the vvages he chose to say but euerlasting life is the gift of God that vve might hereby perceiue that God doth bring vs to eternall life not for our merits but for his ovvne mercie We must therefore ascribe all to the mercie of God and to the merit of our Sauiour Let vs not saith Gregorie trust in our vveepings nor in our vvorks but in the allegation or intercession and pleading of our Aduocate And again Not relying vpon my merits I doe beseech thee to saue me but presuming vpon thy sole mercie I hope to obtaine that which I do not by my merits And albeit eternall life be called a Revvard yet it is not of merit but of mercie not causallie as procured by them but consequentlie following theÌ„ as a recompence of our labours Let this saith Caluin be grounded in our heart that the kingdome of heauen is not a stipend of seruants but an inheritance of sonnes which they onelie shal obtain which are adopted of God to be sons for no other cause then for this adoption which depends only of the mercie of God
men in making choise of whom hee list to bee his vessels of honour and temples for his Spirit to inhabit And finally it teacheth vs to loue our brethren who are elected by the same God and for the same ends that we our selues are Fourthly Ministers are by Pauls example bound to teach their people the whole counsell of God and to keepe backe nothing which is commodious therefore they must teach them this doctrine Lastly Ministers must not suppresse or keepe backe that which is reuealed but rather proclaime and diuulge it For things reuealed as this is belong to vs and to our children for euer as Moses writeth Yea they ought to do it the more diligently that they may preserue them froÌ„ those infectious errors which many turbulent and erroneous spirits doe publish to the world and stay them from abusing this so holy a doctrine as many doe to licentious luxurious liuing The iudgement of Caluin is worthy to bee embraced who saith We shall neuer be throughly perswaded that our saluation â—oth flow from the Fountaine of Gods free mercie vntill we bee acquainted with his eternall Election The Scripture is the Schoole of the holy Ghost wherein as nothing is omitted necessarie to be knowen so nothing is taught but that which is expedient for a man to know We must therefore beware that we do not keepe the faithfull from that which the Scripture deliuereth concerning Predestination leâ—t we seeme maliciously to defraud them of that which God doth affoord vnto them or reprooue his Spirit as if hee had reuealed things fit for some considerations to be concealed The fift and last thing to be considered is the maner of propounding and handling of this doctrine Here these duties must be obserued First that this doctrine bee deriued onely from the word of God and not fetcht from the forge of mans braine For the word is a sure Rule to direct our vnderstanding And it is the cheifest point of sobrietie to make GOD our Schoole-master when we learne and then to leaue learning when he leaues teaching When he leaues speaking then wee should leaue inquiring Hee which curiously pries into Gods secrets runnes himselfe into an inextricable labyrinth and findes not that wherewith his curiositie may be satisfied Secondly this doctrine ought to bee deliuered in conuenient and fit tearmes that the trueth thereof may be discerned and no point obscured and that the sublimitie and maiestie thereof be not eclipsed and debased Thirdly it is fit that before this doctrine be preached to the people the Minister do first acquaint them with more familiar points of Religion that his labours may be more prosperous and beneficiall These things haue beene deliuered by way of a Preface I will now speake of the decree of Election and of the Execution of it CHAP. 2. What Election is There bee two distinct acts thereof The causes of it Efficient Materiall and Formall Three ends thereof Sixe effects of it Two subiects of it Fifteen prerogatiues of the Elect. 〈◊〉 properties of Election Many signes thereof are set downe ELECTION to euerlasting life is the speciall decree of God touching the conferring of eternall saluation by Christ the Redeemer to certain men of meere mercie and good will Or The degree of Election is that whereby God hath appointed some vnto his glorious grace in the obtaining of their saluation and celestiall life by Christ. Or it is as Augustine teacheth the preparation of a free donation whereby God hath made vs vessels of mercie before the creation of the world vnto the adoption of the sonnes of God by Iesus Christ In the decree of Election there are two distinct preordinations or acts of the diuine counsell the former concerning the end the latter concerning the meanes tending vnto the end This the holy Ghost seemeth to haue taught most clearely Rom 9.11 where he saith That the purpose which is according to Election might remaine firme By which we see a distinction put betwixt the purpose of God his election And in Rom. 8.29 30. The decree is expresly distinguished from the execution of it which the Apostle placeth in vocation iustification and glorification The first act in the decree of Election is a part of the diuine purpose whereby God doth assume certaine men to be created passing by all other vnto his euerlasting loue and fauour and by assuming them doth make them vessels of mercy and honour The second act is the purpose of sauing or of conferring glorie whereby God doth ordaine and separate the same men being to fall in Adam vnto saluation and celestiall glory These two acts must not be seuered but distinguished The former is of men to be created and the latter is of men that are both created and corrupted By the former men are ordained vnto grace and by the latter the meanes are subordained whereby grace may be conferred and declared For this latter prepares a way for the complement and execution of the former The efficient cause of Election or the Electour is God Almightie Father Sonne and Holy Ghost For such workes as are wrought by God vpon the creature are common to the three persons the maner of working peculiar to each of them being reserued And the Scripture expresly sheweth that the Father the Sonne did elect vs Eph. 1.4 Iohn 15.16 For howsoeuer Christ himselfe is elected as hee is our Mediatour yet as hee is the eternall Word or Sonne of the Father he doth elect as well as the Father Now seeing the worke of election belong to them we may not exclude the holy Ghost who hath one common Godhead with them The cause which mooued God to elect those which are elected was his meere good will and nothing els as appeareth by these reasons First by the word of God Hee hath saith Paul predestinated vs according to the good pleasure of his will At this time also a reseruation is made according to the election of grace Secondly if Christ did not merite as he was a man to bee vnited to the person of the word and to bee borne wholy voyd of sin there is no cause for vs to thinke but that our election vnto life is of the free grace of God But Augustine doth confidently and most truely teach that the man-head of Christ was thus aduanced for no merit of worke thereof but freely had it Therefore it is absurde to thinke that we were not elected of Gods free grace Thirdly if the Patriarch Iacob was elected by grace then Election is of grace but the former is true as Paul doth witnesse Rom 9. â—1 Before the children were borne and when they had neither done good nor euil that the purpose of God might remaine according to election not by works but by him that calleth it was said vnto her the elder shall serue the yonger Therefore we also are elected of grace Fourthly God hath
elected vs as the Apostle teacheth for the commendation of his glorious grace but if election bee not of â—race then grace deserues not all the praise but we ourselues haue something whereof wee may glory Fiftly let vs consider the iudgement of antiquitie Augustine saith Aâ— he that is Christ 〈◊〉 predestinated to be our head so are weâ— to bee his 〈◊〉 hers Humana hic merita 〈…〉 Leâ— mens meritâ— hâ—â—e 〈◊〉 silent which perished in Adam 〈◊〉 And let the grace of God beâ—â—e the â—way and raigne And againe In one and the same cause one 〈◊〉 forsaken another is taken 〈◊〉 assumitur gratia prâ—stante non merito in mercie and not of merit And againe He hath elected none worthy but by electing him he hath made him worthy It is the grace of God whereby he hath elected me not because I am worthie but because it vouchsafed to make me Videte charissimi See my beloued how that hee doth not elect men good but maketh those to be good whom he hath elected And elsewhere he saith that God loued no other thing in Iacob then his owne free mercy He loued Iacob by his free mercie and hated Esau by his iust iudgement Hierome also speaking of Iacob and Esau saith that the election of the one and the reiection of the other doth not demonstate their merits but the will of the Elector and reiector and further also confesseth that it is in the power and will of God to elect or reiect a man without good or euill workes Angelome also saith that Christ hath predestinated some to eternal libertie quickning them by his gracious mercie Finally this trueth will appeare if wee shall remooue the false causes which might seeme to perswade God to chuse vs for his people First therefore we are not elected for foreseene 〈◊〉 as these arguments ensuing will sufficiently prooue vnto vs. First God is the primarie and principall authour of all his actions Now the supreame and first ground or author depends of no externall ground or beginner But God should depend of an externall ground if hee could not elect whom he would vnlesse faith did mooue him Secondly euery cause is before the effect now Faith is alter Election as the Holy Ghost sheweth when hee sayth So many as were ordained to eternall life beleeued It was well sayd of one Christ first apprehends vs and this apprehension of his workes in vs the apprehension of faith whereby we lay hold vppon him Faith is a meane which tends to the end wherunto the elect are ordained Wherefore seeing that Election must needs be before the end it must also bee before Faith which is a meane leading to the end Thirdly faith is not the cause of vocation and iustification moouing God to call and iustifie therfore it is no impulsiue cause of election For â—he cause of the cause is the cause of the thing caused If faith then were the cause of Election it should be also the cause of vocation which is an effect thereof But it is not so as the Apostle teacheth Tit. 5. â— Lastly the Scripture no where saith that we are elected for fore-seen faith What reason then haue wee to beleeue it Wee conclude therefore that wee are not elected for faith and with Iustine Martiâ— wee call those blest Qui sunt praesciti vt crederent Which are fore-knowne that they should beleeue And we say according to Augustine that those are elected Non qui eliguntur quia crediderunt sed quâ— eliguntur vt credant which are elected to beleeue not because they haue beleeued I haue obtained mercie saith Paul that I should bee faithfull Non quia fidelis â—ram not because I was faithfull as Augustine speaketh Secondly we are not elected for any fore-seene workes For first the Apostle excludes all workes from being the causes either of election or of reprobation Rom. 9.11 12. And teacheth that Election is not in him that runneth that is it is not to be attributed to his industrie or indeauours Secondly good workes can merite nothing of God because he is the author of them and they are due vnto him and are not equiualent and proportionable to his grace Thirdly we are elected that we should be holy and should doe good works therefore it were absurde to imagine that good workes did mooue God to elect vs. Hierome saith The Apostle saith not he hath elected vs Cum essemus sancti wheÌ„ we were holy sed vt essemus but that we should be holy And Augustine saith The election of grace doth not onely preuent or go before mens works but before faith whence all good works do flow Thirdly Election is not made for the wil of maÌ„ or for that maÌ„ would it For the Apostle painely professeth that it is not in him that willeth but in God which sheweth mercie By will is meant the cogitation desire or endeuour of our minde which the holy Ghost excludeth from Election Secondly the will of man is not eternall and therefore cannot be the cause of eternall election For the efficient cause must goe before the effect in time or at least in nature But the will of man is not in nature before Gods election much lesse then in time Lastly if we were elected for our owne will many grosse absurdities would ensue First the grace of God should bee subiect to mens wills as Prosper affirmeth that is the grace of Election should be inferiour to the will of man as the effect is to the cause the will of man should bee more excellent then the grace of God Secondly it were as Prosper saith to make the beginning of saluation to bee in him that is saued Thirdly it were in mans power to be either an elect or a reprobate if he would Fourthly all certaintie of Election would be taken away seeing the will of man is instable and vncertaine Fiftly election would be casuall as depending vppon the will of man which is mutable and so God should be made an Idol of Fortune that is he should chuse if man would and not chuse if man would not We conclude therefore that the will of man is not the efficient cause of Election Fourthly God doth not elect any man for his birth or beauty or for any prerogatiue or excellencie in his person For God is no accepter of persons and these things are not before Election but come after it Secondly that which Moses saith of the generall election of all the Isralites may bee as truely sayd of the speciall election of all true Isralites that God hath not chosen them for their multitude but of his own loue nor for any dignitie in them but of his owne meere mercie We see God respected not the eldership of Cain but choose Abell hee regarded not the riches of Nâ—bal the wisedome of Achitophel the beauty of Absolom the comlinesse of Saul the princely blood of Iezebel
Lord thus doth thaâ— we might exercise and take notice oâ— our spirituall wisedome and Christian fortitude and magnanimity in defeating the wiles of sin and the plots of the Diuell and in contending like couragious Kings against all our spirituall aduersaries and finally in disdaining to giue place to the flesh that abominable and filthy wretch Fifthly the Lord doth hereby demonstrate his liberty and absolute authoritie ouer vs that he is not bound vnto vs by any bond of duetie to perfit his graces in vs in this life For then it should be iniustice in him not to do it But God is righteous in all his waies and holy in all his vvorkes and can not offer the least iniustice Sixthly God thus doth to manifest his mercie to vs to teach vs thankfulnesse to him who pardoneth our weake obedience and accepteth of our poore holinesse imperfect perfection There are with God two courts of Iustice The first is the Kings bench where there is strict iustice the other is the Chancerie where there is a mitigation of that strict course of Iustice In the first Court there is none found iust in the second court of acceptation some are accepted for iust men In this Court God accepteth our vnperfit holines our poore indeauours our weake resolutions our imperfect desires motions and meditations if they be faithfull and entire and directed to the right ends and for his Christ doth pardon all their defects Which argueth mercie on his part claimeth gratitude on ours Lastly the Lord thus doth to demonstrate his prouidence and power in protecting and conseruing vs against so many puislant pernicious enemies as we are begirt with notwithstanding our great vnworthines weaknesses and imperfections And so much for the seuenth property of Sanctification Eightly this worke of the Spirit is neuer cleane extinguished The gifts of God are without repentance The graces of God are not in his children as morning mists but as well builded tovvers to continue all assaults As he hath beguÌ„ the worke of sanctification so he will make an end of it For what should hinder His good will is constant his might is ouer all Sin Sathan and all the enemies of our soules whatsoeuer are with him as chaffe before a whirlewinde or as flax before a flame of fire His eie is waking and allseing his wisedome is infinite his essence euery where and his mercie endureth for euer What then can what shall hinder his worke He hath ioyned vs to Christ who shall disioyne vs He hath wedded vs vnto himseâ—fe what can diuorce vs He is with vs who can be against vs Christ is our King and we are his subiects we neede not therefore doubt of his fauour and protection He is our Architect hee hath built vs vpon a rocke and hath said that hell gates shall not preuaile against vs. Wee are the Temples of Gods spirit who is no idle nor regard lesse Inhabitant Our holinesse I confesse may suffer an eclipse and be diminished but it shall neuer be fully wasted and abolished For God will confirme vs by his grace He saith Augustine who makes men good doth make men to perseuere in good And therefore out state by Christ is surer then our condition was in Adam For though he was made perfectly good yet he had not the grace of perseuerance in that good But to vs it is giuen to perseuere Beleeuers are of the bone flesh of Christ novv there is no part of the bone and flesh of Christ that dieth They that are sanctified are reserued vnto Christ and therefore they shall not fall away from Christ They beleeue in Christ but faith as Chrisostome saith is petra fixa infracta a rock fixed and inuiolable It will shine like a starre in the night of aduersitie and sauours most like Camomell when it is troden vppon Hope is the anchor of the soule it wil endure both windes and waues And loue is strong as death Charitie saith Austen vvhich may be left vvas neuer true Whosoeuer is borne of GOD sinneth not neither can he sin because he is borne of God If a sanctified man cannot sin with a full swinge of the will and if hee cannot liue long in sin without repentance then assured he cannot fall from grace and perish It is our Fathers good pleasure to giue vs the kingdome of heauen and therefore we shall not misse it It remaineth theÌ„ as an vndoubted trueth that the work of sanctification shall neuer be demolished and that a sanctified man shall neuer perish Master Bradford saith well Our blindnes and corrupt affections doe often shadovv the sight of Gods seede in Gods children as thogh they were plain Reprobates Whereof it commeth that they praying according to their sense but not according to the truth desire of God to giue them againe his Spirit as though they had lost it and he had taken it away which thing God neuer doth indeede although he make vs to thinke so for a time And so much for this eight property Ninthly sanctification may be discerned The childe of God may be sure of his new birth The Apostle saith know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you know ye not that your bodie is the Temple of the Holy Ghost that is in you know ye not your owne selues how that Iesus Christ is in you except ye be reprobates It is possible then that these may be knowne Know for a certaine saith Master Bradford that as the Diuel goeth about nothing so much as to bring you in doubt whether you be Gods child so vvhatsoeuer shâ—ll moue you to admit that dubitation bee assured the same to come of the Diuell This assurance of our Sanctifiâ—ation may be obtained not onely by the inward suggestion of the holy Ghost assuring our spirits of the same but also by certaine vndoubted testimonies and tokens of it some whereof will here annex First He that committeth sin is of the Diuel but vvhosoeuer is borne of God sinneth not Wherefore if we doe not commit sin with full consent of will if when we doe sin we doe not continue in it but recouer our selues by true repentance as Peter did then may we know that we are not the Diuels slaue but Gods childe Secondly vvhosoeuer beleeueth that Iesus is that Christ is borne of God It is then a certaine token of a mans regeneration to beleeue distinctly that Iesus the sonne of Marie is that anointeâ— king priest and prophet which God hath raised vp for the saluation of hiâ— soule and of the rest of Gods Elect. Thirdly Euerie one vvhich â—ouetâ— him vvhich did beget loueth him also vvhich is bâ—gotten of him Whosoeuer therefore doth truely loue the childe of God for his fathers sake doth loue God himselfe And euerie one that loueth is