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
betweene them then there is betweene fire and water or then can be shewen betweene any other naturall disagreeing contraries So that whatsoever is attributed to the one must needes be withdrawne from the other one and the selfe same thing doth not please nor agree to them both nor one and the selfe same thing can in no sort bee attributed and given to both They therefore which follow the one must needes shunne and flie from the other and they which shunne and flie from the one must needes follow and embrace the other For there can come no meane betweene two things so extreamely contrary And let this suffice to be briefely touched and spoken by the way concerning the first Linke of Saint Paules Chayne Of Predestination howe it is distinguished from Foreknowledge how many wayes it is taken of how many Degrees it consisteth what it is and how it is distinguished from Fore-knowledge CHAP. 5. THe second Linke of Pauls Chayne is Predestination and this Predestination is put vnder Fore-knowledge as vnder the first and larger Cause For Gods Fore-knowledge stretcheth it selfe vnto the whole compasse of the vniversall World and to all the parts thereof and to all the qualities and actions of the parts of it and as well to those thinges that shall be made as vnto those things that are made and beholdeth and comprehendeth as well the evill workes of the wicked as the good workes of God But Predestination is restrayned and bound vnto reasonable Creatures Who seeth not therefore that Fore-knowledge is a word of a larger signification and Predestination a word of a stricter signification Yet notwithstanding the Apostle doth restraine this generall word vnto the Salvation of the Elect in this present place and therefore rightly affirmeth that whom God knew before that is whom hee determined to save those also hath hee predestinate that they might bee made like vnto the Image of his Sonne to witte first in the Crosse and afterward in glory For Gods chosen Children must vnder-goe and suffer many reproches and slaunders a hard Warre-fare and Conflictes and diverse and sundry Persecutions and Oppressions as long as they remayne in this life for the name of Christ and the Profession thereof before they can come to that ioyfull Tryumph and heavenly Glorie There also shall they be like vnto Christ as they have beene Partakers of his Crosse heere in this life But before wee beginne or declare the Definition of Predestination three things must be cleared first whether there bee Predestination or no secondly in howe many Degrees this worde Predestination is contayned and expressed and lastly howe many wayes it is taken First therefore wee must diligently enquire whether there be Predestination or no lest this Labour and Treatise may seeme to be vndertaken and pursued in vayne But that there is Predestination it appeareth and may evidently bee prooved first by diverse and pregnant places of Scriptures and also by famous Myracles The Scripture certainely in many places prooveth and declareth that God doth alwayes choose some certaine Flocke out of the whole companie of Mankinde which hee loveth adorneth and beautifieth with eternall blessings over and above all the rest For the proofe of this many manifest places of Scripture may be produced and cited as namely these Many are called Cap. 20. vers 16. Cap. 15. vers 16. Cap. 10. vers 16. but fewe are chosen sayth Christ in Saint Matthewe And agayne You have not chosen me but I have chosen you sayth Christ in Saint Iohn And agayne And other Sheepe I have which are not of this Folde them also must I bring and they shall heare my voyce and there shall be one Fold and one Shepheard saith Christ in Saint Iohn Also he hath chosen vs in him before the foundations of the world were layd that wee should bee holy and without blame before him through love Cap. 1. v. 4. sayth Saint Paul to the Ephesians Againe I have much people in this City saith the Lord vnto Paul in the Actes of the Apostles Many such testimonies may bee produced out of the holy Scriptures which clearely and playnely shewe and teach that God hath mercifully chosen some to Salvation and hath iustly reiected some from it Neither of which come by any chance of Fortune or Will of man but both proceede from Gods eternall and vnchangeable Decree And where Election is allowed there cannot be allowed or approved the accepting of all Furthermore there are almost an innumerable company of sayings and sentences all about in the holy Scriptures in which God hath promised to a fewe even to such as love him eternall ioyes such as neyther eye hath seene nor eare hath heard nor hath entred into the heart of man Hither belong all those Testimonies of Scripture which preach and teach of free Remission of sinnes of Vocation of Iustification and of Sanctification They therefore which doubt whether there be any Predestination and Election or no doe call in question the whole Scriptures of God and doe defame and accuse it of manifest vntrueth And further they seeme to accuse of lightnesse and to laugh at all the Promises concerning eternall Life and the Heavenly Glory which is to bee revealed and bestowed as though they were olde wives fables As if God had inserted vayne and fruitlesse wordes in his holy Scriptures which should feede man with vayne hope and not performe and make good the Promises indeede And to conclude they which waver and remayne doubtfull concerning Election doe also doubt whether there bee any certayne Iudgement of GOD whereby hee knoweth and discerneth as by a true and infallible marke the godly from the wicked and those that shall be saved from those that shall be damned and by making a doubt of that they make a doubt whether God be God or no which thinges seeing they are false and absurde wee must conclude as a most certayne and knowne Trueth that Election is a thing certayne and vndoubted of Over and besides these testimonies of Scripture and words of promise there are divers and sundry Myracles of the conservation of the Godly found in many places of the Scripture which God hath wrought since the beginning of the world whereby it is clearely and vndoubtedly confirmed that there are some chosen of God from among the rest and beloved of him more then others Hither belongeth the saving of Noah in the Flood Gen. 6.7 Gen. 13. the delivering of Lot from the destruction of Sodome the bringing of the people of Israell out of Egypt Exod. 12.13.14 hither also belong all the places of Scripture wherein we reade that GOD hath defended the good and beaten downe and destroyed the wicked These Myracles and wonderfull workes of God doe confirme more clearely then the Noone-light that there is a certayne Flocke which above the rest God loveth with a most tender affection and with his Fatherly care doth conserve and keepe wonderfully in this life and which hee defendeth and
wicked so that out of them Gods saving good Will cannot be knowne For many abound heere with riches and honour which yet come not to eternall Life Luk 13.19 as we may see in the rich glutton and in many other And it is an other thing to elect in Christ those that were lost to forgive them their sinnes and to draw them vnto Christ by an effectual calling to sanctify them by the power of his spirit and in the end to crowne them with eternall glory This mercy of God is wonderfully and singularly extolled and commended in many places of the Scripture This is erected as an heavenly banner vnto which as to a sanctuary and a most safe haven the elect children of God are called by the glad tidings of the Gospell This excelleth and beareth the prize amongst all the workes of God This breaketh the gates of hell and setteth open heaven doore this is the onely sacred refuge which whosoever layeth hold vpon swimmeth happily out of the waves of every storme and avoydeth the danger of death which otherwise would be at hand and escapeth without making shipwrack of salvation This mercy of God is a most soveraine balme to a dismayed minde which healeth their wounds without any payne To this appertayneth that golden sentence of Augustine whereas he sayth when man prayseth himselfe there is vanity and pride when God prayseth himselfe there is grace and mercy for what he prayseth in himselfe that will he give to them that put their trust in him As often therefore as he prayseth himselfe so often doth he invite and call men vnto his mercy In this mercy of God there are two vertues to be considered The first is that it is by infinite degrees greater then can be in any creature For what kindnesse and mercy soever is in any creature it floweth and issueth only out of this mercy of God as out of the onely living fountayne So that although there be a great and an earnest affection of kindnes in many creatures yet compared with the mercy of God it will scarce be a little part or sparkle thereof Psal 103.11.12 Ephes 3.18.19 For this mercy of God doth not onely farre exceede the capacity of mans mind but is also higher broader and deeper then the whole vniversall world Wherefore although that love which is in parents be a most earnest and tender affection whereby they love and embrace their children as their owne bowels yet that love and goodnes of God is farre above and much exceedeth all the love of men This God himselfe testifieth in Esay Esa 49.15 Although a Mother doe forget her childe yet will I not forget thee but will alwayes be mindfull of thee What compassion soever therefore can be found in man it is farre inferiour to Gods mercy For looke how great God himselfe is so great also is his mercy Therefore like as God in his essence is infinite so likewise is he infinite in mercy for with it the whole earth is filled sayth the Psalmist Psal 33.5 It is given and aplyed vnto all the elect children of God throughout the whole world which could not bee if it were finite and bound vnto one certayne place but seeing that at one time it sheweth forth the saving vertue thereof in divers places it followeth therefore that it is infinite in all places This mercy of God is too basely and meanely esteemed of vs except this prayse be given vnto it as an honour due vnto it That it doth infinitely exceede all the senses of flesh and all the affections eyther of Fathers or Mothers Psal 27.10 This the Psalmist signifieth when he sayth My father and my mother have forsaken me but the Lord hath gathered me vp This therefore is farre above and exceedeth the compassion of all creatures The other vertue of Gods mercy is that it is altogether a free gift that God found in vs nothing at all but most absolute and extreame misery and that he was induced by his owne meere grace and mercy to save vs that he elected man that in himselfe was vtterly a castaway and appoynted him to salvation And that election is the free and vndeserved gift of God it may be proved by many reasons and arguments First because he elected man from everlasting before he was and had neyther done good nor evill Hence it playnely appeareth that in electing man God had no respect of his merites or worthines For if there had beene any merites it should necessarily follow that man should first have beene and have done some good for the effects are not before their causes but after But seeing man was not then when he was elected vnto life therefore also could there then be no worke of his For the causes goe before their effects in the order of nature and in the manner of working and effects can in no wise be produced except the causes first be by whose power and vertue the effects be brought forth Therefore out of this circumstance of eternity it is playnely gathered that election is the free gift of God For I would fayne knowe what man could doe or deserve before the world was made and before his owne creation Therefore whatsoever the Papists dreame of heere concerning godlines and faith foreseene is absurd and false as hereafter shall be declared But that election is free and floweth from the meere favour of God and that it excludeth all the indeavours and workes of men the holy Scripture doth expressely teach in many places For Paule to Timothy sayth 2. Tim. 1 9. Rom. 16.25 Ephes 3.11 that GOD saveth vs not according to our owne workes but according to his owne purpose and grace which was given vnto vs through Christ before the world was Heere Saint Paule for the better cleering and expressing of it setteth downe mans workes and the grace of God as two contraryes opposite one against an other and severeth salvation from mans merites and attributeth it wholy to the grace of God And agayne man take him at the best is so corrupted polluted with sinne that there is no good thing in him which remayned vnspotted vnsteined from sin Therefore whole man is not onely turned away from God and all goodnes but withal is so prone vnto evill in the whole affection of his nature and in all the parts thereof that of himselfe he can bring forth nothing else but sinne and all manner of wickednes that sheweth it selfe even in his least thoughts because man without the grace of God and the benefit of regeneration is so wicked and perverse that he cannot thinke much lesse do any good thing as the holy scripture testifieth and proveth 2. Cor. 3.5 yea he is so farre out of love with goodnes Genes 6.5 that he cannot without offence indure that once it should be mentioned For when some evill is forbidden him of God and the good commanded then doth he set himselfe wholy against it and
rageth and is angry against God and his wicked affections breake forth openly like vnto wilde and vntamed beasts and run out like wilde horses and the more severely that God forbiddeth any evill the more egerly doth miserable man rage and resist it so that a man may sooner wring oyle out of an hard stone then that a man not regenerate should do any good thing that should please God or be avayleable for his salvation Seeing then that man in his whole nature and will is a foe and an enemy to God I see not by what meanes he may deserve life at Gods hands Moreover seeing that man was drenched through sinne in so deepe a pit and bottomlesse gulfe of damnation that he could not vnderstand nor comprehend it therefore also he had perished for ever in it if God by his grace had not plucked him out of it and delivered him through Christ his only begotten Sonne For miserable man is so blinded through sinne that he cannot vnderstand his owne evill much lesse can he cure it Sinne therefore as an vnavoydable destruction lurketh in mans nature as in a deepe pit of hipocrisy and if God had not revealed it in his lawe and withall found a remedy for it in his Gospel man altogether ignorant of his mystery had runne headlong into eternall destruction Againe the least sinne that is in the nature of it is so vgly that it redoundeth to the dishonor of God and deserveth his fierce indignation the greatnes whereof no creature is able to suffer and overcome as a man may see in the Angels that fell and were condemned So that man had for ever perished in his misery if God by the death of his Sonne had not drawne him out of it This vntowardnes of mans nature and backwardnes to all good doth wonderfully set forth Gods mercy and proveth it to be free because God in choosing man being such as he is vnto life doth declare his free bounty and vndeserved mercy Vpon this mercy of God is grounded the hope and consolation of all the faithfull wherefore although they excell in no worthines nor have any merites which they may bring vnto God yet this one thing may be sufficient for them to come to all happines namely that God in his nature is good and mercifull and so far forth good and mercifull as that he would rather help and advance vnto happines miserable men such as were almost past help then those that were of great account and trusted in their owne strength They therefore which trust that God will be their Saviour even for his owne free goodnes sake it necessarily followeth that they have their faith grounded vpon and correspondent vnto the grace of the Gospell But they which trusting in their owne merits thinke that God will be their rewarder have their hope in no wise framed according to the tenor of the Gospell so that they waver in doubtfull and hurtfull perplexities till being at the length overcome they are at the last cast downe and swallowed vp of desperation This therefore is the mutuall and continuall relation betweene a Christian mans faith and Gods free bounty that an humble and prostrate sinner should by fayth lay hold on Gods mercy though he bring nothing else vnto God but a contrite and a broken heart Psa 51.17 for he exacteth this one thing and requireth nothing else Therefore out of this mercy of God miserable sinners may suck this most sweete comfort that by theyr humble and lowly confession and loathing of their sinnes they have Gods exceeding mercy prepared and exhibited vnto them as a certayne and present remedy for all theyr evils Also heere is a thing worthy to be noted that God who of his vndeserved favour did deliver miserable mankinde from so great a mischiefe doth teach and commaund vs by his example that to our power we should helpe those that are in misery Yea and the greater that their misery is the more should every of vs know that we are bound vnto God for to helpe them and if wee do not helpe them as much as we can when neede requireth by that wee shewe our selves to be enemyes and adversaryes to God For they which are wicked against God can not be good towards men And they do indeede declare that they are man-sleyers in the sight of God For if others should forsake them likewise and not helpe them they should decay and perish in their misery and so they are the occasion and cause of theyr death as farre-forth as in them lyeth and therefore are iudged and shall be condemned of God as manifest man-sleyers This the Scripture setteth downe in expresse words saying that iudgement mercilesse shall be to him that sheweth no mercy Heere the wicked and fond fiction of the Papists concerning faith and good works foreseene which they dreame to be the causes of election are confuted as false by playne testimonies of holy scripture CHAP. 12. NOw whatsoever the Papists doe talke of concerning fayth and godlinesse fore-seene is nothing else but a most vayne dreame and foolish fiction For in that they say that God from everlasting knew such or such that they would be good and that they would deserve election by their good workes it is to forge a weake and fond fable about which they may trifle at their pleasure and without feare For God is so the cause and beginning of all good that the least drop of goodnes cannot any where be found of which he is not the onely author and finisher The Papists in this doctrine are confuted by many places of holy scripture and are convinced of manifest vntruth For holynesse and a godly life are the fruites and effects of election For God did elect his from everlasting not because they would be good in themselves and worthy of their election but he elected them being evill that afterwards by his grace they might become good This the Scripture doth testifie in manifest and expresse words when it sayth that God hath chosen vs Ephes 1.4 that wee should be holy and without blame before him through love Heere we may cleerely see that God did not finde such as should be elected good but that being elected of him he maketh them good So that integrity of life and good workes do follow election as the true effects thereof and go not before it as the cause And if good workes should be the cause of election man should have chosen God and God should not have chosen man so salvation should be mans merit and not Gods gift and election should be not because God is mercifull but because man is good and iust Againe the Papists in setting vp workes foreseene as the cause of salvation deny God to be God and make his grace of no account For God alone is good Iam. 1.17 and the only fountaine of goodnes Therefore whosoever thinke that they have the very least good thing in them without God do deny him to be
word doth signifie a most firme stable and permanent thing because that the promise of God is a certayne and constant promise so that nothing can be found to be more constant and certayne then Gods promise and plighted faith So also is there nothing eyther in heaven above or in the earth beneath in which wee may more safely put our trust and beliefe then in GOD and in his word For if a man do more throughly looke and more intentively search into the true interpretation and sence of the Hebrew word he shall finde that the word doth not signifie every truth but that truth onely which is indeede firmely grounded and established and so the truth of God hath his strength settled and grounded on the nature and essence of God as on an everlasting foundation never to bee subverted Therefore the truth of God is not any quality gotten by some action which appertayneth not vnto the essence of God but it is an essentiall propriety of his divine nature This truth of God is onely the most strong ground and never-fayling foundation of the promises of GOD. Hence it necessarily followeth that the promises of God in themselves and in deed are most certayn and most true which shall certainely have their issue and accomplishment and do alwayes carry with them their everlasting and infallible Amen So that God as well in the second acte 2. Cor. 1.20 in his word of promise and the accomplishment thereof as in his first act in his nature and essence is true yea everlasting and infallible truth it selfe For seeing that God is truth it selfe and cannot lye therefore whatsoever he eyther speaketh or promiseth is true and infallible Psal 31.6 Hence is God in the scripture termed faithfull and the God of truth because he promiseth nothing but that which is true and because he fulfilleth and perfourmeth that which he promiseth in deede and in truth This therefore is a most strong prop and as it were a sacred anker for the faith and hope of a Christian that God is not deceitfull but true that he giveth and perfourmeth in deede what he offered and promised in word and deceiveth not any man with vaine and empty words that he speaketh nothing in vayne nor boasteth not of his bounty above measure when he promiseth any thing largely and liberally but that he will truly and without doubt performe that which he determined with himselfe to give therefore what he promiseth in word shall at length be fulfilled in deede for this infallible truth sake the promises of God are called pure words Psal 12.7 and silver tryed and fyned seaven times Therefore this vnmoveable truth and setled constancy of God in the perfourmance of his promises is and shall be a most strong instrument and fit engine and the best weapon to expell and drive away all distruct and wicked doubts that may arise in vs concerning God and his will For our nature is most proane vnto diffidence and distrust and many wicked and vngodly doubts concerning the will of God do steale vpon vs and worke vs much hurt and vexation Therefore if then Gods truth did not confirme and vphold vs being weake and frayle men we should fall into despayre and be swallowed vp with it a hundred times in a day wherefore the knowledge of this heavenly and infallible truth is most profitable and necessary for vs for it is as a celestiall shield stronger then brasse whereby all noysome distrust and doubts of Gods mercy like vnto the pernitious fiery darts of the Devill may be quenched and driven back Wherefore in adversity and temptation wee must have recourse and refuge vnto this assured truth of God as to our onely and safest Sanctuary and that with our whole minde and by a stedfast faith and fervent prayer that in the dayly meditation thereof we may strengthen our faith and adde peace vnto our consciences otherwise there is no strength nor stedfastnes whereby to vphold our selves Whosoever therefore doth truly beleeve that God is faithfull and true in his word and hath a harty desire dayly to profit and proceede in that faith more and more he doth not onely vnderstand the scriptures and attayne vnto the sence and meaning of them the better thereby but also by that faith built and framed out of the word of Gods truth hath conquered and overcome the world and all evils conteyned in it so that he is rather to be accounted a citizen and heire of heaven then a pilgrime or inhabitant of the earth for his hope and faith hath cast anker and fixed it vpon the heavenly Sanctuary as on a foundation of Adamant wheresoever therefore he is in his more excellent and better part there also is he sayd to be wholy after a figurative manner of speaking Synechdoche for that which in it selfe was weake and feeble being strengthened by the word of promise as with steele from heaven getteth great strength and becommeth invincible For whereas that promise of God is there followeth true and and absolute victory for the spirituall truth becommeth conquerour in the middest of tryall yea in death it selfe it promiseth life and getteth the victory Therefore they which prayse God for his truth honour him greatly For there can not be a more wicked contumely and reproach nor a greater iniury blasphemy committed against God then for men to account him flexible and vnconstant in his promises For he that doth so denyeth him to be God 1. Ioh. 5.10 and maketh him a lyar as S. Iohn sayth which surely is a most horrible and grievous sinne Woe therefore vnto the popish foole divines which say that the word of the scriptures is vayne and of none effect except it be established in the foundation of truth by the traditions of the fathers as if there were more credit to be given vnto man by nature subiect to frailety and lying then vnto God who by nature is onely true and constant Certaynely the word and truth of God doth out-weigh the authority of all men as much as God himselfe is better then man Heere by the premisses is infallibly inferred that the elect and the godly may in all their troubles strongly comfort themselves with the certainety of their salvation because God doth as truly perfourme his promises as he in his nature is eternall and vnchangeable CHAP. 16. EIghtly this decree is a comfortable decree for what can so refresh a miserable and sorowfull man and bring him into hope and consolation as the doctrine and knowledge of free election For our whole salvation and all things that belong necessarily vnto it do depend vpon the free mercy and election of God so that salvation and life everlasting is certayne vnto a man and cannot fayle him because that God from everlasting before the foundation of the world hath appoynted and ordeyned it for him and that of his owne free mercy without any of the workes and merites of mans owne doing
mercy of God and might so much the more strongly be confirmed Secondly the Election might be so much the more made knowne and manifest For contraries being set one against an other and compared together are made the more apparant and familiar vnto vs as also that men may knowe that this world is so governed by the providence of God that nothing else can happen vnto men but that which was fore-ordayned and appointed for them by God before the world was made Lastly this doctrine is to be vrged that the Elect might so much the more carefully eschew and avoyd sinne and exercise themselves in all the study of godlinesse and also that the reprobates may knowe what and what manner of things shall fall to theyr share and what they have deserved by theyr sinnes and wickednesse So that this doctrine is very profitable and necessary on both sides Therefore it ought dayly and diligently to be propounded and preached both to the godly and to the wicked Therefore let all religious and godly Ministers of the word of God apply themselves to this namely to preach this Decree of God publikely in the Church as the Scripture commandeth and let them not esteeme nor care for the Popes censures and curses which are like lightning breaking forth without any naturall cause appearing and not to be feared But the Papists with theyr conventicles cry out that this is an horrible opinion and not to be tollerated in the Church and this they do very craftily For they see that by this doctrine that fable which they have dispersed concerning free will and many other trifles which they chaunt out in theyr Synagogues with bigge words and lofty sentences will altogether vanish and fall to the ground Therefore they goe about to wound and stabbe the doctrine of the Apostles and of Christ concerning reprobation through the sides of the Ministers Others pretend a shadow of desperation and that this doctrine should not be preached lest men should bee cast downe and fall into desperation This danger is not so much to be feared but that the Ministers may pronounce all those things which God hath revealed in his holy word I doe confesse indeed that they must speake wisely of reprobation vnto the people and I thinke also that a wary Caveate should be vsed in the preaching thereof lest a good cause and a profitable doctrine by evill dealing and preposterous handling should be spoyled and made vnprofitable And yet so that nothing which the holy Ghost hath delivered in the Scripture concerning that matter should bee omitted by silence Let the whole world goe to wracke rather then that any thing should be diminished from the trueth of God Let the Ministers therefore faythfully and diligently handle that doctrine and commit the event vnto God and let them know that the Papistes or others cannot nor ought not to forbid those things which God will have opened before the whole world For are they the masters and teachers of God that they ought to teach and prescribe vnto him what ought to be preached This Decree of Election and reprobation is so sure and certayne on both sides that none of the Elect can be reprobated and condemned nor any of the reprobates can bee elected and saved and it is shewed by sure testimonies of Scripture that there are more of the reprobates then of the Elect. CHAP. 21. TWelfthly this Decree of Predestination is a sure and certayne Decree because that with God there is a certayne and set number as well of the reprobate as of the Elect so that the number both of the one and of the other can neyther encrease nor bee diminished For the state and condition of the one and of the other is an vnchangeable order so that the reprobates cannot be elected and saved nor the Elect cannot bee reprobated and condemned Otherwise Gods Decree concerning the one and the other could not be constant and fayth it selfe wanting a sure ground-worke should bee wavering in continuall suspence and should no where have any certayne proppe whereon safely to relye and so should become rather an vnconstant and wavering opinion then a setled and steadfast fayth Therefore as his Fatherly good pleasure of Election is vnchangeable so also is his severe Decree of reprobation Mat. 25.46 So that the Elect shall goe forth into everlasting Life and ioy and the reprobates shall goe into everlasting death and torment Now the Scripture playnely teacheth that there is a certayne number of the Elect. Iohn 10.14 17. Christ himselfe in Saint Iohn expressely and plainely affirmeth that hee knoweth his sheepe that is his Elect and that none is able to take them out of his hand If Christ as he sayth knowe his Sheepe therefore every one by himselfe is knowne of him So that with him there is a certayne number of them for if the number of them were vncertayne he could not be able directly to know them For of a thing vncertaine none can have certayne knowledge So also Saint Paul sayth that the foundation of God standeth sure and hath this seale 2. Tim 2.19 The Lord knoweth them that are his God also hath numbred all the haires of the heads of his children how much more therefore doth he know how many are his Furthermore God knew all and every thing before they were created and nothing is able to escape or be hidde from his infinite Wisedome How therefore should he not discerne and know all his Elect chosen in generall and every one in particular whom he loveth and tendereth with singular care above all thinges Surely if hee should not knowe them every one in particular he could have no great care of them and so they should of necessity perish but they shall never perish therefore they are knowne of him and preserved vnto Salvation Moreover the Scripture manifestly teacheth that there is a set number of the reprobates Mat. 25.32 For Christ shall separate them from the Elect and condemne them in the last great iudgement of the whole world Therefore he knoweth severally and distinctly who they are otherwise hee could not separate them from the Elect vnlesse they were knowne to him by their particular persons severally every one by himselfe And further God which numbreth and knoweth the starres of the Skie the sand of the Sea and all things that are contayned in heaven and in earth from the least vnto the greatest and from the greatest vnto the least knoweth them also For he that knoweth greater and infinite things cannot bee ignorant of the lesser and finite things And for a man to thinke or say that there is not a set number of the Elect and Reprobate that were to deny God and to thinke that there is no God For there is nothing more agreeable or proper vnto God then to discerne and know all things in generall and every thing in particular farre more playnely and distinctly then wee can know those things that lie
sinnes which are many and grievous and is silent as concerning his merits which are none at all Such humbling of ones selfe is the exalting of God that is he which thinketh himselfe vnworthy of the grace of God God maketh him worthy and exalteth him to heaven For an vnfayned acknowledging and confession of a mans own humility hath the compassion of God as a remedy prepared for it as Augustine in one place speaketh so that by how much a man is the more weake in himselfe by so much the more doth the Lord sustayne him Therefore a true confession of their owne imperfection is the chiefest perfection of the godly as is aforesayd but they which with full and open mouth boast and prayse their owne worthines and strength are not regenerate at all neyther do rightly knowe their owne sinnes nor humble themselves before God for then are men wont to humble themselves before him when they see and know their owne corruption But if they shall make an argument of contraryes and conclude thus Evill works condemne therefore good works save because that contraryes have contrary consequences by concluding thus they conclude nothing talke much to no effect because these are not true contraryes for evill works are perfectly evill but good works are but partly good only so that they are not equall on both sides nor stretch not one so far as another which is required in true contraryes and ought to be in them for seeing that evill works are perfectly evill there is more evill in them vnto death because they are altogether contrary vnto the lawe of God but seeing that good workes are but onely good in part therefore there is lesse good in them vnto life because they are not every way agreeable vnto the lawe of God By this it is manifestly proved that these contraryes of the Papists are not every way equall So that the obiection and conclusion of them prooveth nothing at all because it is wholy sophisticall and in no wise according to a Syllogisme And let it not trouble any man that one and the selfe same worke is sayd to be good and badde at one time because the respect hath relation and reference vnto divers heads It is sayd to be evill in respect of the flesh from which it proceedeth and it is sayd to be good in respect of the spirite from whose motion it commeth So that there is no contradiction in this because good and badde may be in one thing both at once in a divers respect And let these things suffice to be spoken of the first Seeing the workes of the godly are here alwayes imperfect why God doth ascribe Salvation vnto them and calleth his owne free gifts our reward CHAP. 31. NOw the second thing remayneth to be handled in a few words namely why the Scripture doth ascribe life and salvation vnto imperfect and maymed workes seeing that they also are the free and vndeserved gift of God Here therefore we must know that God doth oftentimes cal his owne free gifts our rewards not because they are due vnto our merits and good deeds but because they are added as supplies vnto the graces that have formerly beene bestowed vpon vs. For to whom God hath vouchsafed his Election which is the first grace those also doth he adorne and beautifie with all other benefits which follow and depend thereof So that whom he hath chosen beeing induced thereunto by his owne mercy those also doth he iustifie by the free forgivenes of theyr sinnes and being iustified he calleth them being called he regenerateth them and being regenerate he glorifieth them With these benefites doth God enrich and adorne his children that nothing may be wanting in them vnto Salvation And these are with such an vnseparable knot lincked one within an other that he which receyveth one of them becommeth partaker of all the rest In this respect these latter benefites are after the vsuall manner of the Scripture called the rewards and wages of the former not in respect of man that deserveth them but in respect of God that giveth them So that God taketh occasion to give these latter benefites vnto men not for such or such merits of theyrs but for his owne former benefites which he hath bestowed and powred vpon them Therefore the Schoole-men do in this poynt erre grossely in that they make these latter benefites to be the rewards of mans merit and that because they have vsed those former graces well and wisely Surely we must not deny but that God doth reward the right vse of his gifts with greater graces but we must alwayes take heed that mans merit bee not opposed vnto Gods bounty So that the reward which God hath appointed vnto good workes doth not depend vpon their perfection and worthinesse but descendeth from the greatnesse of Gods goodnesse and from his bountifull liberality Therefore as Augustine in one place speaketh very well God crowneth not our merits but his own gifts in vs. Therfore whatsoever reward is given vnto our good deeds it is much rather in regard of vndeserved grace then of a deserved reward For the infirmity of the flesh hindereth vs that we cannot merit grace everlasting life Therefore al obedience which we yeeld vnto God deserveth not the worth of an hayre For which cause no rewarde can bee appoynted vnto our workes as due by desert or equity And when as God calleth his free gifts our rewards he seemeth to put on the person of man and as a Father to make much of vs to whom nothing is pleasing but reward and thinketh not much as it were to make a covenant with vs. He surely for his part doth not onely not owe vs any thing but on the contrary holdeth vs all bound and indebted vnto him and so bound as that we are not able to pay the least part Agayne when as God ascribeth that vnto the godly beyond their desert which he giveth freely he sheweth how acceptable wel-pleasing a sincere indevour to live well is vnto him Therefore by this terme of reward he doth inflame and stirre them vp vnto the greater study of godlinesse so that they imploy themselves wholy in his service Therfore the reward is not promised and given vnto the godly for their merit or desert but for the vndeserved favour of God otherwise the most absolute observing of the law could not deserve the least reward For God hath all mankind every way so bound and indebted vnto him that he may rightly chalenge for his owne whatsoever proceedeth as wel from each man in particular as from all men in generall Agayne the righteousnes and holines of the law of God is so great that even the most perfect misseth much and commeth farre short of it in this life For as he leaveth vndone many things which he ought to have done so he doth many things which he should have left vndone Agayne among those good workes which hee doth the flesh alwayes mixeth some evill
rewards vnto the religious worshippers of him Of which we may reade Moses his bookes Deut. 28. Surely such like promises are like so many heavenly spurs by which all and every one is pricked on to the doing of good as if the Prophets and Apostles should collect conclude thus 1. Tim. 4.6 Whatsoever things have the promises of this life and of that which is to come they ought to be thought vpon and to be done above all things But the works of godlinesse have the promises of this life and that which is to come therefore those works above all things ought to be thought vpon and done In this world God giveth vnto the godly some taste of his goodnesse in temporal blessings that by such a taste hee might allure and whet them on more and more vnto the desire of heavenly things S. Paul having respect vnto this 1. Tim. 4.8 writeth vnto Timothy that godlinesse is profitable vnto all things and hath the promises of this life and the life to come By this saying he doth stirre vp all the godly vnto true and sincere religion for the great goodnes sake of God in as much as God suffereth nothing to be wanting vnto them which love the wayes of God Therefore Paul setteth downe godlines alone to be the beginning accomplishment of an happy and prosperous life as if he should say whosoever attaineth vnto true godlinesse indeed possesseth God himselfe and all good things do attend vpon him and the Scripture requireth nothing els at his hands Seeing therefore that faith is nourished by good works that the holy spirit is cherished in man and that God is mooved stirred vp vnto a larger measure of liberality every man should dayly take heed that the transitory things of this world do not hinder the study and course of godlinesse So the godly and holy men by giving themselves dayly vnto good works Phil. 2.15 and by serving God faythfully are the lights of the world For on the one side by the good works that they doe they doe set forth and further the glory of God and doe adorne his Gospell and enlarge it vnto others on the other side they doe mutually edifie and benefite both themselves and others together with them Therefore good workes are precious oyntments which send forth their savour farre and wide vnto others and doe allure them vnto it by the pleasant odour whose wounds it cureth and healeth like balme and thus much of this matter Now wee must briefely runne over the reasons why good workes are to be done Phil. 2.4 for our neighbours sake A Christian man ought not only to thinke on and be carefull of those things that are his owne but also on those thinges which doe concerne his neighbour For what good thing soever a man receyveth of God hee ought not to suppresse and conceale them in his owne power as if he might enioy them alone but is bound to stretch and enlarge them further to the benefiting of others And so he should endevour himselfe to be profitable vnto his neighbour not onely by good counsell and other temporall commodity but much rather by a good and godly example of life that he may eyther be more furthered and edified in true fayth or converted vnto the fayth and continued therein For this often is effected by a godly life and an honest conversation that men which are altogether enemies of the Gospel are converted vnto the love and liking thereof So that the very infidels by a godly speech or by one good worke and holy example or other are gayned to Christ and do attayne salvation Agayne good works ought to be done lest others beeing offended with such or such faults should start backe from the love of the Gospel or should bee discouraged from embracing it for they thinke that the Gospell is such as their manners are which professe it for the world is wont to measure all religion by the manners of men If then the professours of the Gospell be holy and without blame then do they commend and prayse the Gospell it selfe But if they live wickedly after this or that sort theyr mindes are changed and they dissallow and reiect the Gospell which certaynely ought not to be so For the Gospell doth not depend vpon this or that event or vpon any manners of men but vpon God himself and hath authority from it owne nature so that the Gospell is holy and remayneth true yea though the whole world should abandon it selfe vnto the committing of all manner of wickednes and should with one consent condemne the whole worship of God together with the Gospell vnto hell and vtter darkenes notwithstanding they which live wickedly and dissolutely are infectious and bring assured destruction both to themselves and others So a wicked and prophane life is nothing else but a shame and reproach of true religion and of the Gospell and not only so but also it giveth matter and occasion vnto others to skorne and eschew the Gospell For they which professe and embrace that have after a sort the name of God engraven in their foreheads As often therefore as they do wickedly so often do they by their vncleanenes disgrace the very face of God and make his blessed Gospell a reproach and laughingstock vnto others And all they worke wickednes and live vngodly Rom. 2.24 not onely which commit evill and things that are forbidden of God but also which neglect good and things commaunded by God both which God hath decreed to punish For the Lord sayth in Mathew I thirsted Mat. 25.35 and yee gave me not to drinke and so forth These are the chiefest ends for which good works are to be done for all they are so necessary for a man of a ripe age Mat. 25.42 that without them not one can enter into eternall life not that they are the causes of salvation for of it there is not neyther can be any other cause but the merit of Christ alone and Gods onely goodnes Agayne men are reconciled vnto God and iustifyed before they have done any good workes for first theyr sinnes are forgiven and pardoned them Secondly the Holy Ghost by which they are renewed vnto a new life and to the doing of good workes is given vnto them So that in the order of nature iustification doth goe before the renewing of man and the perfourming of good workes Therefore the Papists which seeke for iustification by good workes doe make a cause of the effect and change the cause into the effect But good workes are necessary vnto men of ripe age as certayne meanes without which men cannot attayne vnto salvation for God doth acquite and iustifie man freely but he will not have man to abuse his grace by vngodly living Ephes 2.10 therefore he hath ordeyned good workes for men that they should walke in them Agayne in the last iudgement of the whole world he will pronounce eyther the sentence of
holy although he willeth those things which the vngodly do because God willeth them with a farre other manner of counsell and end then the vngodly do will and do them So in the death of Christ the action of the wicked was so evill that in respect of them it could not be worse nor more vile for they slew the innocent and killed the Lord of glory and intended in that one consent and outrage of theirs to hinder the salvation of mankinde yet that very same action in respect of God was so good and holy that no other coulde bee better nor more holy because he by the death of his sonne would redeeme miserable sinners from eternall death and translate them into heavenly glory and eternall life Wherefore wicked and vniust men oftentimes vnwittingly and intending some other thing doe fulfill and performe the good and righteous will of God Yet notwithstanding afterward God iustly punisheth condemneth them because they pursue their owne wicked desires and vngodly enterprises and respect not nor regarde Gods will at all They preferre their owne perverse affections before God and before his will So the actions of Almighty God and of wicked men differ by their diverse purposes and are distinguished one from another in their diverse ends So also at this day God suffereth many sinnes to bee committed of wicked men throughout sundry Nations and in the greatest kingdomes where he doth not vouchsafe them his word nor reforme them by his spirite and doth not enlighten their mindes with the knowledge of himselfe nor governe and incline their willes and affections so that they may propose to themselves this principall end as their onely marke namely to endevour to execute Gods knowne will earnestly and continually and to frame and fashion themselves their life and their manners vnto it as vnto a continuall rule to walke by and to honor God by their obedience in eschewing of evill and dooing of good these things except God worke in them by his word and spirite whatsoever they intend or doe howsoever before men it may seeme good and iust yet all that in the sight of GOD is nothing else but vglie and execrable sinne For God doth not at all regard nor respect the outward workes except the integrity of the heart go with them and appeare in them therefore where that wanteth there sinnes are accounted for no sinnes and vertue with vices and one thing with an other are confounded and so there will be but little difference betweene honesty and dishonesty Heere the author returneth to his purpose and ioyneth the third degree of praedestination then the causes of praedestination are vnfoulded next the definition of it is given and lastly praedestination is distinguished from providence CHAP. 7. THese things it seemed good to touch by the way and lightly to handle concerning permission which is the second degree of predestination now we must come vnto the third degree of predestination Thirdly to predestinate heere is nothing els then to purpose to choose some and to adopt them for sonnes in Christ out of the vniversall company of wicked men For God by his mercifull foresight did ordayne and appoynt from amongst sinfull men and such as were past cure in respect of themselves to receive some vnto mercy without any merit of theirs to redeeme them through Christ and by him also to bring them vnto eternall life But heere more properly and peculiarly is meant the other acceptation of this word election as in the definition heereof a little before we have declared This word election is taken diversely in the scripture so that sometimes it hath reference vnto some office or duty and sometimes to life eternall After the former manner Saul and Iudas were elected the one of which was chosen to a Kingdome and the other to an Apostleship neyther of them to eternall life But seeing that no definition can rightly be made or vnderstoode vnlesse the causes of which it is compounded and made be well perceived and knowne therefore I thinke I shall not do amisse if first I lay open the causes of predestination before I set downe the definition of it As for the efficient and first moving cause of predestination there can no other be set downe and appoynted but onely the eternall and onely purpose and good pleasure of God For God onely is hee which by his most wise counsell and iudgement doth discerne betweene men and men and hath decreed from everlasting what shall become of every man God hath lively expressed and declared this in his word manifestly and playnely for men considered in themselves and by themselves are all alike corrupted so that some are no whit better then other some Therefore in the iudgement of man some cannot be preferd before others because there is one and the selfesame condicion of all But God the highest iudge of all hath elected some men to eternall life in Christ and hath in his iust iudgement appoynted others to everlasting destruction and whome he hath chosen vnto salvation those hath he chosen by his owne meere mercy and vndeserved grace hee regarded nothing that is without himselfe but whome he hath elected he did onely for himselfe and in himselfe and not for any other cause Moreover he could finde nothing in those whome he hath chosen that might be worthy of election because they were all defiled and strangers from God also he could foresee no good thing in them as proceeding from them for which they should be chosen If he foresaw any good thing in them himselfe wrought it wholy and altogether in them For there can be found no good thing in them nor elsewhere of which God is not the sole author and onely effector Therefore what good thing so ever is and abideth in them that God himselfe wholy beginneth and finisheth in them And he beginneth and finisheth nothing in them but he decreed from everlasting that he would begin it and finish it in them For if in time he should worke any thing in them how little soever which he decreed not before time then should there be found manifest change in God which should do some thing by a new will and not by his eternall will Those things which the Papists pratle of here concerning workes foreseene whose cause and beginning should be man are vayne and frivolous fictions which after in their places shall more largely be confuted and reiected seeing the efficient and first moving cause of election is onely and alone Gods mercy and goodnesse hee by his bountifull and more then fatherly good will hath from everlasting made and finished the whole decree of Election Ephes 2.5 moreover Election is altogether the free and vndeserved favour of God For all men by nature were wholy corrupt and the children of wrath therefore in them God could foresee nothing at all but extreame and most absolute wretchednes They also which take the name of election which is found in many places of the
the selfe-same thing saying that God is gratious Exod. 34.6 Ioel. 2.13 Ionah 4.2 mercifull long-suffering abundant in goodnes and truth so looke how many words are ioyned together for to set forth Gods fatherly love so many mouthes as it were and toongs hath God sounding from heaven by which as with the words of a father our mercifull God inviteth and allureth men vnto his mercy By these so many prayses of Gods mercy we are taught not only that God is the sole fountayne of all goodnes but also this is likewise shewed that we are not so hardly perswaded of any thing as to know and beleeve that God will be gratious and mercifull vnto vs for the praysing of Gods mercy is for the most part a reproofe of mans incredulity The scripture therefore with these prayses of Gods goodnes as with so many wedges doth drive out and expell mans vnbeliefe But the Papists heere do most grievously offend in that they fayne God to be other then indeed he is So that they bewray their owne vnbeliefe and malice in that they attribute and trust more in themselves and their owne workes then in God infinitely mercifull Otherwise they would leave this fable of workes foreseene and rest themselves wholy vpon Gods mercy But they shall surely feele though then too late when God commeth vnto iudgement that they deceive themselves and others by these their fayned and lying workes For he that peevishly resisteth Gods mercy is worthily deprived of it Secondly they doe grossely offend against Gods Iustice because they are not ashamed to bring before God most iust their fayned and defiled works as if they were good perfect as if God were blind wanted iudgement discretion to discerne betweene good and bad betwixt perfect works and vnperfect Surely the Papists in this respect doe like those which take a false cause in hand and yet to make it good they labour to blindfold and corrupt the Iudge with bribes that they might obtayne that by deceyt and bribery which by Iustice and Equitie they could not attayne So the Papistes with their workes fore-seene as with so many rewardes labour to corrupt God and to turne him from the right and draw him to the wrong cause and so doe not onely make God like vnto an vniust Iudge but also much worse For choyce giftes and bountifull rewardes are vsually brought vnto a Iudge that hee may the easier bee corrupted to favour vniust causes But the Papistes bring vnto God not perfect workes but filthy and abominable sinnes For God as wee have sayde before could foresee no good workes but those which he himselfe wrought in man but of these the Papists dispute not in this place We have shewed before that man not partly but wholy take him at the best is corrupted and depraved through sinne Therefore all workes which man of himselfe doth or bringeth forth by his owne proper and native vertue can in no wise be good nor acceptable vnto God For from a corrupt and wicked man can proceede nothing but corrupt and wicked deedes for the effects are vsually like the causes Such therefore as the cause hath beene such effects likewise must needes proceede and follow thereon Therefore as out of an vncleane fountayne there proceedeth an vncleane streame and as from an evill tree there groweth evill fruite so also by a corrupt and wicked man can be wrought nothing but corrupt and wicked deeds and endevours For the effectes can not bee better nor more excellent then their causes So that when the Papistes make such workes the cause of Election doe they not after a sorte turne God into a sinfull man doe they not make him the patrone and allower of wickednesse wherein is seene their Sathanicall blindenesse and divelish madnesse So that out of this Fiction of the Papistes as out of a glasse manifestly appeareth what a terrible and dangerous mischiefe it is lewdly to stray out of the worde of God and to whirle vp and downe in franticke speculations and to fayne and suppose false causes for true Agayne if God from everlasting could have foreseene that very good and perfect workes would proceede from man yet those by no meanes could haue beene sufficient to deserve or get Salvation by For an eternall and infinite life cannot be attayned as a reward for a temporall labour and finite worke because there ought to be a iust proportion betweene the labour and the hyre that according as the labour was so also should the wages be payd So that for a great labour there is vsually allotted and appoynted a great reward But Life eternall and heavenly Glory is a farre greater and more excellent good thing then can bee deserved by mans labour or industrie nay Life eternall doth in the worth greatnesse and excellency of it farre exceede and surpasse the heavens and the whole world nay nothing that is created may iustly be compared vnto it So that as there is no comparison betweene a temporall desert and an eternall benefite so also is there no proportion betweene an infinit good a finite worke Whosoever therefore braggeth of his owne workes let him take heed that he be not punished rather then rewarded Thirdly they offend against the Wisedome of God in that they endevour to shewe an other way to attayne Salvation then hee hath revealed in his word For God will have his Mercy and free Election to bee the onely way and gate into eternall Life That the Scriptures teach manifestly in divers places saying Blessed are all they whose sinnes are forgiven Psal 32.1 Rom. 4.6 7 8. and to whom the Lorde imputeth not sinne But the Papistes preferre theyr good workes fore-seene to bee the cause of Salvation rather then Gods goodnesse So they would erect and set vp their owne righteousnesse which God bestoweth not vpon them by faith neyther hath Christ merited by his Passion Wherefore they do not obey Gods divine wisedom and counsell neyther will they be subiect vnto it which in the ende shall fall out evill for them and turne to theyr destruction For they which despise and cast off Gods counsell doe loose his mercy and are condemned as Augustine sayth in one place Wherefore their wisedome is not onely vayne but also tending to destruction which are wise against God But surely such wisedome speaking properly and according to divinity is not to bee called wisedome but the subtilty of Sathan and craftinesse of wicked men whereby they mocke God delude men For the wisedom of God is so the fountaine and spring of all wisdom that no other living creature can have any greater wisedome then God doth communicate and bestow vpon him Looke therefore howe much wisedome God doth worke and preserve in a man so much wisedome hee hath and better or more wisedome hee cannot have They therefore which will be more wise then God would have them their wisedome commeth not so much of God as of the divell Therefore the superstitious and
give his glory to another which by the Prophet Esaias he flatly denieth to doe saying Esay 48.11 I will not give my glory to another that is God will not cause that any Creature should have infinite strength or infinite wisedome For of ones selfe to perfourme and bring forth those workes which may merite Election and eternall life is not in the power of any creature For life eternall is a farre more excellent good and greater worke then mans strength is able to compasse That life is heavenly and infinite and therefore not to bee gotten or procured but by an heavenly and infinite power For as wee have sayde before there is no comparison nor proportion betweene an infinite good thing and a finite worke and merite Therefore when as the Papists brag that they are able to make themselves worthy of their elelection by their owne proper workes and merits they doe more foolishly and fottishly then if they should take in hand to build and set vp a new heaven and a newe earth with mallets and other tooles For albeit that this bee altogether impossible for them to doe yet that other is farre more hard and much more impossible For God the onely Almighty One was able to create the Heaven and the Earth and all that is contained in Heaven and in Earth by his word onely without any difficulty but he could not redeeme Mankinde from eternall damnation but by the precious blood of his Sonne So the Scripture calleth them that shall bee saved the Chosen in Christ namely in that hee hath redeemed them by his blood and restored Gods Image in them Wherefore seeing that Salvation could not bee recovered by any other meanes but by the most bitter death and passion of Christ hence it clearely followeth that there-obtayning of Salvation doth farre exceed the strength and power of any creature whatsoever Wherefore it is most false and wicked which the Papists dreame of that man is elected vnto Salvation for such or such good works foreseene Because those workes cannot pacifie the exceeding great wrath of God nor make satisfaction for the sinnes of man For as we have sayde before they are altogether repugnant and contrary vnto God therefore they doe not pacifie him but offend him and provoke him the more to anger Surely the whole masse of the worlde may farre more easily bee stayed vp with a staffe of reede then Salvation can bee gotten or obtayned by the power of man But that fiction concerning workes fore-seene should have the more likelyhood of trueth if they did bring forth such workes to deserve Salvation as were truely good but they can bring forth no such for as wee have sayde before man is wholly corrupt and wicked therefore there can bee expected from him nothing but corrupt and wicked deedes Lastly by theyr workes fore-seene they doe manifestly tempt God as if he were not able to save his Elect and bring them to happinesse by his meere grace being apprehended by fayth vnlesse they should put to theyr owne good workes as helpers and furtherers of his Grace And surely by offering theyr workes they shew that they are in doubt whether the Grace of God bee able and sufficient to save them and so denie God to be God For God cannot bee God vnlesse hee bee absolutely good and infinitely mercifull otherwise he should be imperfect and conditionally good such an one as the Papistes doe make him to bee with theyr good workes and merites fore-seene And a greater dishonour cannot redound vnto God then for a man to doubt of his infinite goodnesse and free mercy and God cannot be iniured more then if a man should preferre his owne workes fore-seene before the mercy of God as if by them God could bee mooved or turned this way or that way like man Certaynely whomsoever he hath not chosen for his owne mercy sake him wil he not chuse hereafter for any fore-seene good works of his owne For it is all alike to choose a man to Salvation for his owne workes as if God should cease to be God For if God should choose a man for his workes there would bee found manifest change in God and so God should cease to bee God but they which thinke themselves vnworthy of Election and yet doe truely and constantly beleeve that they are from everlasting elected vnto Salvation by the free mercy of God they give vnto God his deserved honour For a greater honour cannot be given vnto God then that hee is much more good and mercifull vnto vs in Christ then if wee had never sinned at all For hee that beleeveth in Christ and layeth hold on him by a true fayth hee hath the love of God and shall as truely and certaynely attayne life everlasting for his Passion sake as God in his Nature is everlasting and vnchangeable in his Will But the Papists which make their owne workes and merites the cause of theyr Election doe labour to abolish his mercy and to establish theyr owne integrity and righteousnesse as if God had chosen man not because he himselfe was God and mercifull but because man was thought acceptable and approoved of God for such or such good workes fore-seene when as the Gospel teacheth the cleane contrary Luke 18. that before Gods iudgement seate no workes nor merites of man may be suffered to approach but that a lowly and humble prayer powred out in the blood and merites of Christ shall bee heard and accepted Therefore the least imagination or establishment of mans merit is the manifest abolishing of the grace of God and the merits of Christ and a most certayne hazard and losse of eternall life By these things that are spoken it appeareth evidently enough that this fiction of workes fore-seene is as an il favoured head which hath many vnseemely members vnder it For where one absurdity is graunted a great many must needes followe after 2. Tim. 2.17 For errour is as a fretting canker For where the least chincke is opened to errour there the very greatest Monsters of errours throng in by troopes other most vngodly sins are heaped together vpon them So out of this false opinion as out of Pandoraes box there do flie horrible reproaches and blasphemies agaynst God For they which doe misvnderstand and falsely expound one place of Scripture it must needes follow that they mis-interpret and misvnderstand many places Because that all the Articles of Christian fayth are so artificially lincked together that one of them cannot be hurt but all the rest are wronged neyther can one bee taken out from amongst the rest but the whole rancke and order of all the rest will be broken and fall to nothing Certaynely the Papists being the subtile teachers and patrones of good workes fore seene doe openly declare that they neyther know the strength of sinne nor the vntowardnesse of our corrupted nature nor the iustice and wrath of God against sinne and so they are most ignorant of that which it
But as for accidents which may bee increased or be diminished or bee separated from their subiect without the hurt thereof there are no such to bee found in God for whatsoever is in God it is essentiall and perpetuall in him So then his fatherly good will and compassion are two Proprieties in God which can no more be separated or set apart from him then his essence or nature can And so as God in his nature essence is everlasting vnchangeable so likewise his fatherly good will and mercy is vnchangeable everlasting Therefore eternall life salvation that is promised of God is so sure and certain as the nature of God is eternal vnchangeable So the fatherly goodnes mercy of God doth not depend of any external cause or occasion for so it should be in certain vnstable for when that cause or occasion is taken away or changed the goodnes mercy of God should be taken away or changed also but both these as well his favorable goodnesse as his enduring mercy do depend of his nature and essence and therefore are firme and vnchangeable and remayne for ever Therefore although wee as weake and frayle men doe sometimes fall this way or that way yet Gods affectionate good will towards vs and his mercifull compassion slideth not nor once moveth nor tottereth any maner of way but continueth and remaineth firme and vnshaken Moreover as the Will and Mercy of God is eternall and vnchangeable so also are his Decrees eternall and vnchangeable For God is an all knowing God because he most perfectly fore-sawe all thinges from everlasting before they were created or had any being Therefore nothing can happen or fall out now which may lie hid or secret from God So that his wisedome cannot bee deceyved nor beguiled With vs many things fall out of a sudden vnlooked for and past expectation which so trouble vs that wee are constrayned to change our counselles and to goe in hand with others But God doth fore-knowe all the events of thinges yea even of those thinges which in mans iudgement happen by chaunce and hath them in his owne hand and doth direct and bring them thither where to him seemeth best So that neyther things present nor thinges to come can bee exempt from his knowledge Agayne God is omnipotent which is able by his wisedome and mightie hand to bring those counselles to passe which hee hath fore-ordayned Therefore no hindrances can bee so great as to let and hinder the counselles of God from beeing brought to theyr appoynted ende Therefore whatsoever God did determine that hee would doe before time that doth hee now beginne and finish in time and that falleth out vnfallibly so as hee hath fore-ordayned and appoynted And that GOD changeth not his Counselles but fulfilleth them as hee hath appoynted the holy scripture expressely witnesseth saying The counsell of the Lord endureth for ever Psa 33.11 and the thought of his hart abideth from generation to generation Heere the Prophet first teacheth that God remayneth constant in his purpose and pursueth it vntill it be brought to the end and fulnesse thereof Secondly he teacheth that nothing commeth into his minde now but that which he thought of and determined before and that hee repenteth him not of any action as if he would have that vndone which he hath once done Seeing therefore that God changeth not his counsell and decree nor turneth this way or that way as men vse to do there is no danger that he will seeke new meanes of delay vndoe his promises or breake his word as repenting himselfe Mala. 3.6 Therefore by Malachy he doth manifestly witnesse that he is not changed And S. Iames affirmeth Iam. 1.17 that no variablenes can be found in him And so S. Paule to the Romanes sayth Rom. 11.29 that the gifts of God are such as are without repentance These testimonies of scripture and other like to these do averre and constantly conclude this one thing that God will in no wise change or frustrate the decree of our salvation but that he hath appoynted it firme and durable for ever so that the frame of heaven and the ground-worke of the whole world will rather be dissolved and subverted then that God will change or repeale his mercifull good will towards vs and free promise of our salvation for whatsoever hath once pleased God from everlasting that doth please him so that for ever hereafter it cannot displease him Seeing then that the will of God is the chiefest cause and originall of salvation whomesoever therefore he hath elected and appoynted vnto salvation their salvation is most certayne because it cannot possibly be but that they shall without doubt attayne vnto everlasting life and salvation because that the will of God being the first cause of their salvation is most omnipotent and most loving by which he hath not onely chosen them freely vnto salvation but also freely giveth and mercifully bestoweth vpon them all things which are necessary vnto salvation and whatsoever he doth freely give and bestow vpon them can be taken from them by none except God be first vanquished but God cannot be vanquished of any because he is omnipotent Therefore their salvation is most sure and certayne because it hath Ioh. 10.28 and alwayes shall have God for the protector and defender thereof This vnchangeablenes of Gods purpose the scripture calleth the foundation of God 2. Tim. 2.19 because it is firme and immutable and it is an elegant metaphor which doth expresse the sure and stable strength and everlasting continuance thereof that as a strong and well fortified foundation is not easily overthrowne nor weakened but continueth firme against all tempests force of windes and is not moved so likewise this decree of God is firme and constant and remayneth sure for evermore So that the salvation of the elect being grounded vpon that shal not be battered downe by the assaults of Sathan nor hindred by his temptations it shall not be inwrapped in the troubles nor indangered in the ruines of the whole world though that should perish and fall to nothing and lastly it cannot be shaken nor made frustrate by any infirmity or weakenes of the flesh so that the elect and such as believe being set past all danger of being cut off and perishing are so sure of their salvation by the help and power of God as if they inioyed it already indeede sensibly and in full possession So Iohn the Baptist sayth in Iohn the Evangelist Iohn 3.36 He that beleeveth in the Sonne hath everlasting life But temptations other troubles which happen vnto the godly in this life are either exercises and trials of their faith or their patience or they are like light skirmishes and bickerings by which the godly as it were by trayning are exercised and instructed in Christian warfare but they are not hurtfull encounters nor deadly battels in which they may be overcome and beaten
to redeeme and save vs. Seeing therefore that Christ as we have sayd before out of Augustine is the head of all those that are predestinate and that all they that do fly vnto him as vnto their onely refuge are redeemed of him and do attayne vnto everlasting Salvation surely I see not how the doctrine of Predestination should be the matter of desperation especially seeing that Salvation which it bringeth with it and bestoweth vpon vs is altogether of free gift But if that our Salvation were to bee merited and gotten by our owne ability or workes then surely a man might feare certayne and present danger of desperation For we are all sinners and not able to fulfill the least tittle of the Law much lesse can we make satisfaction for our sinnes and redeeme our selves from the wrath of God and the power of Sathan Moreover although we were perfect at this day yet wee could by no meanes satisfie for the sinnes that wee have committed already For sinne doth most grievously offend God and deserveth his wrath and his curse and eternall damnation which no creature as it is barely a creature can turne away or put off For the wrath and curse of God is infinite and not to bee borne of the Angels themselves Without all doubt in the doctrine of Predestination a man ought to bee in despayre and yet to hope well concerning himselfe and his owne merites whereby to attayne Salvation he ought to bee in great despayre because that by this meanes he shall never come vnto Salvation but concerning the grace of God which is by all meanes free hee ought to be in very good hope especially seeing that God doth more willingly afford and bestow Salvation vpon man then miserable man can require or wish that Salvation might bee imparted or bestowed vpon him For God for his vnspeakeable goodnesse sake doth make man earnest and desirous of his Salvation which was an enemie of his Salvation Also God doth prevent a man and seeketh him out man seeketh not for God but hateth him extreamely and doth dread and shunne him as a terrible Iudge Therefore in this worke of Salvation the grace of God is so great as that it cannot be sayde to bee greater Therefore there ariseth no desperation at all out of this doctrine of Election if it bee well and truely vnderstood and according to the meaning expounded but contrariwise great consolation commeth there from which if it be well taught vnto men and diligently insisted vpon an admirable trust and confidence in God and a most certayne hope of Salvation proceedeth and commeth out of it Therefore hath God appoynted the holy ministery of the Gospel that men might diligently bee informed of his so great mercy Also he would that admonitions and threatnings should be drawne from thence and be propounded vnto men For they are certayne meanes by which God is powerfull and expelleth all drowsines from his children and striketh in them a serious feare and reverence of himselfe So God by this meanes doth bring men vnto Salvation ordayned for them from everlasting They therefore which suppose that the course of a good life is overthrowne or hundred by this doctrine of Election are grossely deceyved But of all they doe most grievously sinne which reason thus If I bee predestinated vnto Salvation then howsoever I live I shall be saved and shall not perish But if I be appoynted to destruction it will nothing avayle me to live well yea though I should exercise my selfe in all kind of vertue yet it would doe me no good but in the ende I shal of necessity bee condemned and perish everlastingly why therefore shouid I be carefull of the course and order of good living and exercise my selfe one while with this and an other while with that kind of labour or study This is not a speech of the children of God but of the children of the Divell Ephes 2.10 For whomsoever God hath elected those also doth he call to repentance although some sooner some later and doth regenerate them to the performance of good workes so that they shall here beginne to study how to hate and shunne those things that are evill and love and practise those things that are good but they which remayne obstinate in theyr wickednesse and stubborne in the hatred and contempt of the trueth of the Gospel and do prostitute and sell themselves vnto all kind of vices and wickednesse boldly without any feare or reverence of Gods divine Maiestie and continue as it were buried in them without any feare neyther will by admonitions bee brought to leave them they are to bee warned that they should watch For the iudgement of God which hangeth over them to destroy and condemne them sleepeth not neither is idle So that in theyr obiection there is nothing of any strength but there is a manifest fallacy in it in that a supposed and false cause is of them put for a true cause So that of the contrary side they should conclude thus changing the former sentence or proposition in this wise If I be predestinate vnto eternall life I must call vpon God and live godly because to this end am I elected of God that I may live godly and holily For the Scripture sayth Ephes 1.4 God did elect vs before the foundations of the world were layd that wee should bee holy and vnblameable before him through love Therefore the Elect must shunne wickednesse and not commit it Agayne they which thinke themselves to be reprobates must not for that cause do wickedly but ought rather to hate and fly all vngodlinesse least that by theyr more grievous wickednesse they do likewise plucke more grievous condemnation vpon theyr owne heads For they shall bee farre more gently dealt withall which doe avoyd these or those sinnes and defile not themselves with all wickednesse and all pollution of sinne then with them who do plunge themselves into all wickednesse and vngodlinesse and wallow and defile themselves in it as a Sowe in the myre For this is a perpetuall law and vnchangeable rule of Gods iustice that punishments should be proportioned vnto sinne So that more grievous and more haynous sinnes shall be tormented with more grievous and more hainous torments Wherefore to avoyd evil and to doe good is profitable vnto the reprobate For so theyr punishment of condemnation is eased and made more gentle Agayne they doe greatly offend because they doe thinke themselves reprobates from everlasting and that they shall be damned for ever For so they would prevent Gods iudgement For hee hath fore-appoynted a set and certayne time to call his Elect in which seeing they expect not but doe iudge and condemne themselves they doe not onely prevent God and his iudgement but also by theyr rash attempt they goe about to prescribe God a time and meanes to call them and doe invade and arrogate the parts of that worke vnto themselves Therefore they ought while they live here to
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
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
be obtayned for vs but by the obedience of Christ his death Therefore sinne which is set as a wall betweene God and vs must first bee taken away For as long as sinne remaineth and is imputed vnto a man there is such and so great disagreement betweene God and man as that he shutteth vp from man all entrance vnto his grace So that the forgivenesse of sinnes without which nothing can fall out happily for any mortall man as it is alwayes the first and greatest benefite of God towards vs as concerning Salvation so alwayes by right it taketh and challengeth vnto it selfe the first place for of it all other the gifts of God doe depend For God doth not lively and savingly doe good and shew favour vnto any but to those whose sinnes he hath first pardoned and forgiven So that when they by the Fatherly compassion of God are taken away and wiped out then the spirit of sanctification commeth in place by the vertue and operation whereof miserable sinners are renewed vnto the patterne and study of godlinesse Therefore God doth first reconcile men vnto himselfe by the free remission of their sinnes Then doth he regenerate them by his spirite into righteousnesse and newnesse of life and calleth them to himselfe and draweth them to Christ Saint Augustine having respect vnto this sayd rightly Regeneration beginneth from the remission of all our sinnes with which saying that holy man would teach vs that God then worketh by his grace in man vnto righteousnesse and eternall life and is then truly and lively perceyved when a mans sinnes are pardoned By this it cleerely appeareth that free remission of sinnes is the first benefite that commeth vnto man in this world tending vnto eternall life They therefore which begin from any other benefite of God which concerneth Salvation are like vnto foolish Phisitians which are carefull onely to curesome griefe and little or nothing desirous at all to know and take away the cause of the disease For that is the sound curing of any disease which beginneth at the cause taketh that away So likewise that is a true deliverance indeed whenas God by the free remission of sinnes sheweth him selfe a good and mercifull father Therefore this remission of sinnes in respect of God goeth before our Calling for God doth not reconcile man vnto himselfe nor take him vnto mercy by any other meanes but by the free remission of sinnes But in respect of vs our Calling goeth before it for by it we beginne to knowe and vnderstand that wee are iustified For when wee are called then is the gate vnto righteousnesse opened vnto vs then is declared what is given vnto vs and what we are to looke for then also doe wee beholde the milde and mercifull countenance of God as in a cleere and chrystall glasse But that Iustification may the more playnely bee vnderstood and the more familiarly conceyved these five thinges ought to be marked and considered First what that word to Iustifie doth signifie and whence it is taken Secondly what true Iustification is and what is the cause thereof Thirdly what manner of thing Iustification is and what proprieties it hath Fourthly what good commeth vnto vs by it and how it may be knowne Fiftly who are they that are iustified and doe obtayne free remission of theyr sinnes To Iustifie in the Hebrew phrase is to acquite one and to pronounce him iust This is a politicall word and a terme of law which is very often and much vsed in civill governement As if an innocent man should bee accused of others as guilty and should stand before the iudgement seat of a iust Iudge there when iudgement shall be given and sentence pronounced according to his innocency then is that man sayd to be iustified before that Iudge Then this word of Iustifying is translated from a politike and civill order vnto spirituall matters and so in the vsuall manner of the Scripture to Iustifie is to forgive and pardon a man his sinne But before this be more largely vnfolded two phrases or fourmes of speach in Divinity are to be explaned for the vnderstanding sake of the more simple sort namely what it is to be iustified by works and what it is to be iustified by faith He is sayd to be iustified by works in whose life and manners there is thought to be so great integrity and holynes as that it may deserve the prayse and testimony of righteousnes before God So in this our time there is found that wicked sect of the Papists which attributeth so great integrity vnto it selfe as that in the perfection thereof it may fully answere and satisfie the iust iudgement of God How true this is Rom. 10. the day of the last and great iudgement of Christ shall declare But they which so establish their owne righteousenes do fall from the truth of the Gospell and lose the mercy of God But he is sayd to be iustified by faith which layeth aside all thought of his owne merits and doth apprehend and apply vnto himselfe the righteousenes of Christ purchased by his death with which being invested and clothed he appeareth in the sight of God not as a sinner but as iust Therefore in this article of iustification wee must pray for true faith and hope from God that wee may be able to renounce our owne merits and worthines and rest our selves vpon the mercy of God onely otherwise we shall never have entrance vnto true righteousenes which is of worth before God for the grace of God only is abundantly sufficient vnto righteousenes as Saint Barnard elsewhere speaketh most wisely and godly when as he sayth It is sufficient for me vnto all righteousenes to have him mercifull vnto me against whom onely I have offended Therefore he is sayd to be iustified before God in the phrase of the Gospel which in his iudgement is thought righteous and is accepted and approved of him for his righteousenes and is no more accounted of him as a sinner but as a righteous man and by that name standeth before his iudgement seate with an vndaunted conscience and ioyfull countenance For a miserable sinner being excluded from his owne righteousnes doth by faith apprehend the righteousnes of Christ that is to say righteousnes purchased by his death whilest that he applyeth the obedience of his death vnto himselfe with which being clothed as with his owne obedience he appeareth now in the sight of God not as a sinner but as a righteous man and being endued with the obedience of Christ his death he is much more gratious in the sight of God then if he had never sinned and had righteousnes of his owne gotten by the iust and perfect works of the law Heere therefore to iustifie is not of vnrighteous to make a man righteous which can be righteous indeede and have no sinne in him but it is to account and repute him for a righteous man which wanteth righteousnes in himselfe to acquite him from
doe call vpon God Gal. 4.6 as our loving and mercifull Father without trembling So that fayth by which we relie vpon God and love which wee have towardes God and prayer by which wee call vpon him are three most certayne signes of our Iustification For these doe necessarily follow Iustification But of these more shall be spoken hereafter in Glorification Last of all this Iustification belongeth onely to the Elect and such as shal be saved This Paul plainly teacheth here whilest hee sayth that God calleth and iustifyeth those onely whom hee hath predestinate Here therefore Vocation and Iustification are set vnder Predestination as the effects vnder theyr cause So that Iustification doth not reach farther then Predestination For the effectes cannot bee larger and reach farther then theyr causes They therefore which thinke that Iustification belongeth vnto all in generall ought first to teach and proove by the word of God that Predestination or Election is common to every one Agayne Act. 13.48 Tit. 1. Iohn 10.26 the Scripture playnely teacheth vs that Iustification is given and belongeth onely vnto those that are appoynted before vnto Life eternall But this thing is so cleere and manifest that it needeth no long proofe Let these things therefore bee spoken here briefely concerning Iustification Here is declared by what remedy the corruption of our nature is amended and the Image of God restored in man and in what partes especially regeneration is wrought Likewise how grossely the Papists and the grosser sort of Vbiquitaries doe erre which thinke that there is an hidden power in the outward water of Baptisme which is able to convert a man in the very act of Baptizing CHAP. 29. NOw Glorification beeing the last Lincke of Pauls Chayne this followeth to be set vnder Iustification very fitly For so Paul teacheth that the gift of the holy Spirit and the renewing of our corrupt nature vnto the Image of God doth necessarily follow our free receyving into the favour of God and cannot bee separated from it Wherefore Glorification followeth Iustification in a most divine order because it is the finall cause of it For therefore is this or that man iustified that in the end he may be glorified Therefore after Paul had taught that sinnes are forgiven men by the onely free mercy of God now he proceedeth rightly to teach and declare how sinnes are abolished and purged and so sheweth how Glory and the Image of God is recovered in man This hee sheweth in the worde glorifying Therefore to glorifie is nothing els then to abolish the corrupt nature of man and so to reforme man vnto the Image of God and make him fit for eternall Glory So that regeneration from the effect and last end thereof is called by the name of Glorification in asmuch namely as the Elect by it are renewed vnto the Image of God and then translated into everlasting Glory For God wil have his Glory and holinesse to shine in the Elect here after a sort And fayth being in some sort inflamed by the holy Spirite in our calling and our will somewhat changed is here more inflamed and changed But this is perfourmed and brought to passe by no other meanes but onely by our regeneration For God doth not beginne and finish the worke of our regeneration in one day and at one instant but doth continue and perfect it by little and little Here therefore a few things ought to be spoken concerning Regeneration which that they may be handled and intreated of the better and more plainely with the greater fruite wee ought to consider these foure severall heads First what Regeneration is and by what meanes it commeth Secondly in what parts it consisteth and of what sort it is in this life Thirdly how necessary it is and for what thinges it is profitable Fourthly by what signes and tokens it may bee knowne Concerning the first thing Regeneration is not the abolishing of the former substance and the establishing agayne of a new neyther is it the changing of one substance into an other but it is the reforming of our corrupt nature and the repayring and restoring of the Image of God in man So that in this Regeneration there remayneth the same frame of the body and substance but the inward and wicked affections of the mind onely are amended and changed which seeing it is a spirituall change it is felt inwardly before it bee learned as Saint Cyprian speaketh elsewhere And it is nothing els but the amending and abolishing of the corrupt and wicked qualities that remayne in the substance of man Therefore whom God hath iustified those also hee doth regenerate and change vnto his most blessed glorie and purity of life that they may repent and be ashamed of theyr former life that so they may betake themselves vnto a better course For no man can have an earnest desire vnto the grace of God except first he know his sins and be displeased with himselfe in them So that a renewing is required For God will not have his Elect to abuse his gentlenesse and long suffering and therefore doth he renew and frame them to sincere manners and holy actions Therefore they which are effectually regenerated do begin to be displeased with themselves for their sins and to be grieved in their hearts that they have displeased God and with theyr whole heart doe detest all wicked deedes whatsoever so that hereafter they will not commit or doe them and so doe shew theyr thankefulnesse by eschewing of evill and doing of good and there is in them a turning away from Sathan and evill deedes and a turning vnto God and to good workes And although the regenerate doe fall often yet they doe not defend nor allow of theyr sinnes but desire dayly more and more to hate and eschew them So they which are converted begin to savour of better thinges and doe change theyr evill custome and kind of life and revoke theyr former course of living and so convert theyr actions and endevours from evill vnto good as from one contrary vnto an other They which are thus affected doe feele true ioy in theyr hearts in that they have God at one with them for theyr Mediatours sake from whence followeth an earnest desire to obey God in all his Commandements Let the regenerate therefore know that now the time is come wherein they ought to approve and fulfill those most wholesome precepts of divinity not so much by discoursing of them as by performing them constantly living godly because they can by no other way obtaine blessed immortality heavenly Glory but onely by true fayth and ready obedience vnto the commandements of God Therefore how much or little soever it be which the children of God have and savour of regeneration to it they ought to frame theyr manners sayth Augustine Tom. 7. colum 694. Now this renewing as is abovesayd in the Treatise of Vocation is begun and finished by the word and spirit of God By
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
Christ himselfe in Saynt Iohn sayth that God so loved the worlde that he gaue his onely begotten Sonne Chap. 3.16 that whosoever beleeveth in him should not perish but have everlasting life Christ here doth not restrayne fayth vnto those onely which were then present and beleeved in him but enlargeth it vnto all the Elect in generall which have beleeved in him from the beglnning of the worlde and shall beleeve in him vnto the ende of the worlde This hee evidently sheweth and expresseth by this word world by which he comprehendeth and poynteth out the Elect and chosen onely of all ages which have beene and which are now and ever shall be vnto the ende of the world dispersed through all the Coastes and Countries of the world And so Christ figuratively putteth the whole for the most chiefe and most excellent part But Christ therefore calleth his Elect the world because that in theyr nature they are corrupted and in theyr will strangers from God and in theyr desires and studies onely bent and fixed vnto thinges of the worlde and not to things that are above and spirituall And so Christ doth highly extolle and commend the love of God in loving them and doth condemne and throw downe to hell theyr workes and merites So that by the name of the worlde he doth signifie the Elect onely which alone he so loved that he gave his onely begotten Sonne for them but hee did not meane the reprobates by that name for hee vouchsafeth not them so much love as to give his Sonne for them for so they also should bee saved which cannot bee Indeed hee loveth them with a temporall love as to create them to preserve them and to enrich and endue them with many benefites which ende with this life But he loveth them not with his everlasting and free Election And Christ will have vs instructed here that the gift of heavenly vnderstanding and saving fayth is not onely a certayne and altogether an vnfallible token of the grace of God Act. 13.48 but also that it is not common to the reprobate but proper and peculiar vnto the Elect onely Therefore faith is called by S. Paul to Titus the fayth of the Elect. Tit. 1.1 Seeing therefore that fayth is given onely vnto the Elect and that the greater part of men refuse the pure doctrine of Christ and of fayth and lend theyr eares vnto fables the multitude of the reprobate ought not to make the fayth of the Elect vnconstant or wavering because that theyr incredulity and stubburnesse doth not derogate any thing from the doctrine of the Gospel and Christian faith Certainely it is no marvell that the whole world from the East vnto the West and through all other coasts thereof is so replenished and over-flowed with such grosse errours and so many corruptions and disorders and that the wholesome and blessed Gospel of the Sonne of God is of so many and such great ones despised scorned and hated seeing that faith is so rare a gift Cap. 2 3. for that as S. Paul sayth to the Thessalonians is not of all men Therefore although the multitude of the Infidels do goe about to put to the worse and to scatter this small company of the godly yet because this relyeth vpon the faithfulnesse and power of God it shal never be vanquished and that multitude shall never obtayne that which with great and continuall contention it coveteth to obtayne Forasmuch therefore as fayth of the Gospel and sure trust in Christ are two most true arguments and tokens of everlasting Election and Salvation let all Christians which professe the Gospel of God and doe beleeve in Christ beleeve and bee resolved of this as of a most sure and certayne thing that they are elected of theyr mercifull God from everlasting and let them vncessantly beseech God with fervent prayer that theyr fayth by dayly addition and encrease may be augmented and strengthened Phil. 1.6 For fayth and the encrease of it is promised of God and he will beginne and perfect both so that hee which beleeveth not to day or wavereth in doubt may beleeve to morrow and have a more settled hope For every one ought from the great goodnesse of God to conceyve and entertayne great hope also And let not a man doubt or distrust of free mercy and eternall election for these or these slippes or falles For the examples of all Ages and the lives of the most holy men doe openly enough declare that man as long as hee is in this transitorie life is frayle and subiect to falling but the grace of God standeth and remayneth sure and never fayleth So that he sustayneth those that fall Psal 145.14 and lifteth vp those that be downe But more signes whereby a man may more surely know and be perswaded that hee is elected shall be produced hereafter in the Tract of glorification and these things here spoken shall be then further enlarged THese things I thought good to speake of the Proprieties which are vnder the doctrine of Election and ought to bee considered with this minde and purpose that so great a thing in which the whole matter of Salvation consisteth might the more playnely and familiarly be conceyved and vnderstood in this particular distinction For in the generall handling of any thing there is indeede some light and knowledge but in the particular doctrine where the whole is divided into his partes and the partes are handled orderly one by one there appeareth and is conceyved much more light and perspicuity So that in these Proprieties a man may most safely build vp and soundly confirme his fayth and salvation as in the most infallible principles of Christian religion For these Proprieties are such both in effect and second act and also in their nature as in the first act Therefore each of them as causes have their vertue and effectes following them so that the effects with the Proprieties and the Proprieties with the effects have a continuall agreement and an vnseparable relation Such therefore as the Proprieties are in themselves such things likewise do they effect and bring forth in the elect So that as Election it selfe is eternall and free in like sort the gifts and graces which do spring redound vnto the Elect out of it as out of an heavenly Fountayne must needes be eternall also by which they are changed and refourmed vnto the Image of God from glory to glory vntill they come to life everlasting and into that blessed and heavenly world to come Here is taught what and how many things are necessarie for them to know which desire to be conversant in this doctrine of Election rightly and with sound profite to themselves Agayne although many more shall perish everlastingly then obtayne Salvation yet no Christian should for that distrust any thing of his Salvation because the Scriptures doe no where expressely affirme that this or that man in particular is of the number of the reprobate