the onely strong anchor which fastneth and preserveth the ship of Christian fayth in the heavenly Sanctuary as in an haven most sure from all the dangers of stormes agaynst all the rage of hell and the turbulent motions of the world So that no floods nor no tempests can arise and swell so great as by which this anchor may be loosed and the ship broken and drowned Also this Chayne is as a strong engine to destroy all the loftinesse of men which doth arrogate any thing as proper vnto it selfe and it is as a sharpe sword to stabbe and quell theyr presumption and pride which doth extoll and lift vp it selfe more then it should Lastly it is as a long and golden line which stretcheth it selfe from one part of the heaven vnto an other that every of the Elect wheresoever may lay sure holde vpon it and very well apply it vnto themselves Therefore as is sayde before in a word or two he that desireth to profit in the knowledge of this Chayne and to confirme himselfe in it fruitfully must above all things take heede that he begin not at the highest cause of Predestination that lieth hidden in the counsell of God but that hee ascend by little and little as it were by degrees from the last effects thereof vnto the first cause so that he begin at regeneration from thence that hee goe to iustification from thence vnto true faith from that vnto vocation from this vnto eternall election from that let him passe and ascend vnto the gratious will of God that effecteth all these things There must hee settle and ground the anchor of his fayth But God beginneth a contrary way in descending vnto vs For hee beginneth at the first cause and proceedeth through meanes vnto the last effect vntill he bring and draw vs vnto himselfe Of the effects of reprobation which are contrary vnto the effects of Election Also what benefites of God the Elect and reprobates have common and what not And that the iudgement of God concerning both is stedfast and eternall CHAP. 38. NOw the effects of Election being set down and declared the effects of reprobation are briefely to be set forth For the effects of Election cannot rightly bee vnderstood vnlesse the opposite effects of reprobation be likewise weighed and considered that so one contrary may be more illustrated and made more playne by an other Now certaine effects are common vnto the reprobate with the Elect as namely Creation and other both many and great temporall blessings and helpes of this life as food and apparel and the rest of the blessings of this life which belong rather to the body then the soule But of those blessings that belong vnto Salvation the reason is farre otherwise they are in a continuall opposition and contrariety For the Elect are called vnto Christ by grace the reprobate are deprived of that grace whereas the Elect are inlightned conuerted vnto God there the reprobate are blinded and hardened whereas these hate sinne and depart from it there they give themselves over vnto it and continue in it where these are raysed vp vnto heavenly glory and are indued with everlasting life there they arise vnto iudgement and are cast into everlasting torment So that the reprobates remayne hardened in their sinnes and strangers from God Therefore by these notes and infallible tokens God doth poynt at as it were with his finger what manner of iudgement is prepared for them and doth distinguish them from his children whom hee hath begotten agayne This is in a generallitie true of all but it is a dangerous thing to conclude this of any one in particular For many of the Elect beeing oftentimes indued with fayth even in the agony of death are converted vnto Christ in the last gaspe of life Both these come to passe thus God so willing and disposing them hee bringeth some vnto repentance through his compassionate goodnesse and bringeth not others according to his iust iudgement that in the one we may perceive his vndeserved grace in the other his iust iudgement and theyr deserved punishment as Augustine sayth In Epist ad Sixtum This condition on both sides is stedfast For God is eternall so likewise the decrees of Election and reprobation are everlasting and vnchangeable therefore none of the Elect shall perish neyther shall any of the reprobates be saved Let no man hence take occasion to live licentiously because the condition of both is vnchangeable for that Predestination is a cause to every man why hee should stand fast Tom. 7.1244 but vnto none a cause why he should fall sayth Augustine These things come necessarily to passe on both sides God so disposing the matter and cannot happen otherwise because no other efficient cause can bee found in them but onely the free and righteous will of God For there is nothing without God which may moove him to this or that thing So that God willeth a thing and directeth it vnto the end because it so pleaseth and seemeth good vnto him So he alone and none other is the onely cause of his will for none can prescribe any thing vnto him because no man is superior or equal vnto him Therefore in as much as he saveth some by grace and condemneth others in iustice wee ought to seeke no other cause hereof but onely his determinate will and absolute good pleasure And that hee hath ordayned certayne vnto destruction it is as certayne as God himselfe is God For if he were willing simply and absolutely to save all and every one then surely he would give all men all things necessary vnto Salvation but he giveth not all men all thinges necessary vnto Salvation therefore hee will not save all and every one For he that denies a man the meanes to attayne vnto some end doth much more deny him the end it selfe For he that bestoweth not the lesser vpon a man how will hee bestow that which is greater A short conclusion of this worke shewing the chiefe vse thereof and exhorting every of the godly vnto thankefulnesse and sinceritie of life CHAP. 39. THe vse of this doctrine is very great and above all most wholesome First that all the prayse and glory of our Salvation should bee wholy attributed vnto God onely in that he of his mercifull goodnes hath vouchsafed to chuse vs miserable sinners vnto everlasting Salvation and to adopt vs for children through Iesus Christ when as hee had a thousand most iust occasions for which he might worthily condemne vs and whenas there was not one cause in vs wherefore hee should give vs no not the least droppe of cold water So that by choosing vs altogether most vnworthy hee hath made vs worthy through the worthinesse of his Sonne Therefore this free and everlasting Election hath the goodnesse of God and the merite of Christ and the worthinesse thereof for his sure foundation and ground For if the Sonne of God had not beene willing to suffer and satisfie for our sinnes and if God had not beene willing to impute this his satisfaction vnto vs for righteousnesse not one of vs had beene elected vnto Salvation but every one had beene condemned vnto everlasting death So that in this Election the great and incredible goodnesse of God and the most vehement and affectionate love of God towards vs doth appeare as in a most cleere mirror Secondly all that embrace the pure doctrine of the Gospell and doe by a true fayth beleeve in Christ and persevere in him have strong and excellent consolation from hence in that they are elected from everlasting vnto eternall Salvation without any merite eyther foregoing or following and that this blessed and saving Decree concerning our Salvation is vnchangeable and therefore that they can no more fayle and be prevented of Salvation and heavenly glory then God can be separated from his Godhead For as God is everlasting and vnchangeable by nature so also that his Decree and good pleasure concerning the Salvation of the Elect is everlasting and vnchangeable For the vnchangeablenesse sake of this Decree all and every of them which truely beleeve in Christ have most strong and certaine consolation with which they may comfort and refresh themselves in adversitie and other spirituall temptations Wherefore all idolatrie and superstition all hypocrisie and vnbeleefe all false doctrine and desperation being condemned and set aside let vs from the bottome of our heartes and inward affections give thanks vnto God and to his Sonne because that wee are freely elect by God from everlasting and fully redeemed by Christ from all evill and shall so remaine elected and redeemed for ever without any disturbance Let vs therefore all and every of vs with the whole affection of our minde heartily with one mind and one mouth beseech the most merciful Sonne of God our Redeemer that hee would purge vs from the filthinesse of our sinnes by the power of his spirite and renew and fashion vs dayly more and more vnto his owne Image that by living holy and without blame here we may walke faithfully and constantly in his holy commandements and in the true path of the Elect vntill we come vnto the price of our high Calling and to that heavenly Glory and blessed Life to come where abounding in great and vnspeakeable gladnesse no trouble or sorrow beeing mixed with it wee shall triumph with gladsome countenances and ioyfull hearts and possesse vnspeakeable ioyes world without end Amen * ⎠* To God the Father the Sonne and the holy Ghost be given all praise and glorie for ever Amen
CHAP. 23. FVrthermore that every man may the more safely exercise himselfe in this doctrine of Predestination and profite soundly in it these foure heads must alwayes be knowne and considered First that eternall and free Election in Christ be accounted to be the onely ground-worke of all Salvation and that so that not the least part of Salvation be sought elsewhere then from that one doctrine of Predestination which if it should be sought elsewhere the true naturall meaning of the Scripture in many places will not onely be missed and the conscience out of quiet and tormented being vexed as well with continuall feare as doubting but also Salvation it selfe will bee hazarded But seeing that I have spoken more fully of this matter in the Chapters fore-going and that this doctrine is confirmed by testimonies of Scripture I thinke there neede no more to be spoken of it in this place Secondly that concerning God he conceive nothing but a most sure and strong hope of his salvation and be most certainely perswaded in himselfe that he is one of the number of the elect and let no sinnes or continuall slippes weaken his faith or discourage his hope concerning his election For oftentimes many are of the number of the elect which live a very bad life and yet by the goodnes of God are brought to repentance through whose patience they are not taken out of this life in the very committing of their wickednes that it might be made knowne vnto them and their fellow heyres out of how great a mischiefe the grace of God can deliver them as Augustine speaketh Moreover Tom. 7. Colum. 170 Rom. 8. although the holy spirit do governe the children of God yet many times it suffereth them to fall into great sinnes that they might be more and more humbled and being so humbled they might repent the more hartily and have a fellow feeling of others that fall and yet afterwards he bringeth them againe into the right way to salvation by true repentance and if a man beleeve not that he is of the number of the elect he shall surely do great iniury against God as if he would mock any man or call any man vnto Christ in vayne Agayne although many more be ordeyned vnto destruction then to salvation yet that ought not to move or trouble any man because that the Scripture doth no where say that this or that man in particular is a reprobate therefore let not this or that man thinke himselfe of the number of the reprobates which if he shall do and beleeve that he is a reprobate he is iniurious against God and envious of his own salvation but let him much diligently betake himselfe vnto continuall prayer and give himselfe to the reading of the Gospell and exercise his faith in Christ by the study of holynes and say with the Apostle Luke 17.5 Lord increase my faith and then in the end he shall truly feele in his soule more and more that he is of the number of the elect Furthermore let no man presuppose that he is hated or detested of God by reason of any afflictions how great or how lasting soever they be For God is then most ready to bestow life everlasting when he sheweth himselfe to be contraryly minded as Augustine else-where well observeth So that whē he afflicteth Christians with these or those troubls he doth either chastice their sinnes or else they are exercised in a spirituall tryall and such are proposed vnto others as valiant and worthy captaynes eyther for their willing obedience or else for their invincible patience and strength and they being striken with these afflictions as with Gods rod are reduced vnto a more sober cariage and right-course of life So the fatherly love of God striveth with the perverse wickednes of man vntill at the last it softneth it and maketh it better And so S. Augustine rightly witnesseth elsewhere The common crosse and calamity of the godly is not a sentence to punish but an affliction to heale therefore he often punisheth his children to drive them to repentance and draw them to himselfe Hether apperteineth that of S. Austine which sayth elsewhere The afflictions that oppresse vs compell vs to go to God To this also belongeth that of the Prophet Amos Amos. 4.9 who sayth I have smitten you with blasting and mildew your great gardens and your Vineyards and your figge-trees and your olive-trees did the palmer-worme devoure yet have ye not returned vnto me sayth the Lord. By these things therefore it appeareth that God afflicteth his children that he might amend them and he amendeth them for this cause to save them Therefore let all the godly not onely submit both their hands but also their whole body and soule vnder his rod especially seeing that the afflictions that are sent vnto them are as Gods hammers by which as vpon an anvile they are fourmed and made fit for his kingdome and celestiall glory Seeing then that afflictions are as spirituall chariots to carry men into heaven they do minister much better matter to trust wel in God then any matter at all to despaire so that they are to be accounted the medicines of our sinnes and the remedies of our falls Againe out of them the godly learne that God doth not grant nor promise vnto his childrē a freedom from punishment but that he only promiseth them a fatherly moderation in their punishments that he will not execute vengeance on them in the highest degree So that betweene this great gentlenes of God which otherwise might be some alurement vnto sinne and his extreame rigor which would cast men hedlong into destruction this midle chasticement of his is put as wholesome temperature So also must we iudge of the inward temptations with which as often as God doth prick and vrge his children so often doth he try their faith prove their patience and stirre them vp vnto earnest prayer Therefore God will have his children to live heere vnder a continuall crosse both that being convicted of theyr owne infirmitie they might be humbled and that beeing humbled they might learne to seeke strength and helpe from God for if things went alwayes well with them according vnto theyr owne minde they woulde not acknowledge theyr owne weakenes nor thinke that they stand in neede of Gods helpe and also that the stubbornes of the flesh might dayly more and more bee subdued and brought vnder by the remedie of the crosse And lastly that they might be withdrawne from the desires of the world and the concupiscences of the flesh and be incited to the meditation and search of heavenly things knowing that their felicity consisteth not in the things of this world By this it may be playnely gathered that the afflictions of the godly are vnto them as it were spirituall provokements to call vpon God and most wholesome remedy and medicine for their sinnes In which respect those things which men thinke many times to be noysome evils
severall branches having bin by a divine order conceived before time are set downe in time by an Apostolike method and ordered and ranged with excellent skill And if a man should more intentively and deeply consider all the linckes of this chayne the only will of God shall be the efficient cause of all the rest for vpon it the summe of all the rest dependeth and consisteth Therefore the freewill of God is the first and most generall cause for from it proceedeth the first motion and whole power of working so that without it in this matter nothing can be wrought or brought to passe And heere is a most excellent and artificiall order of the causes of salvation for from the first and highest cause vnto the secondary causes and from thence vnto the effects there is a continuall gradation vntill we come vnto the last end whether all and every of them tend and have recourse What are the effects of predestination and how great benefits come from it vnto every beleever Next there is shewed that this cheyne of salvation is made of the meere benefites of God CHAP. 35. HEre now remayneth briefely to be handled what and how great effects and benefits doe arise and come vnto vs by the free grace of predestination These effects may be declared and enlarged by sundry and severall degrees and they are in number tenne all which are set downe in order The first of them is Christ the Mediator the head and beginning of all the elect Hee in this doctrine of election is to be esteemed the onely foundation and ground-worke of salvation for without him there can be no election vnto salvation so that of him dependeth the election of all the rest for hee vouchsafed to come downe from heaven and to become man that by his sacrifice and bloud he might redeeme and save others for ever The second effect is the creation and bringing forth of every of the elect into this world The third is an effectuall calling vnto Christ by the holy Spirit and the word of the Gospell and a true conversion vnto God The fourth is iustification a stedfast faith and a certaine hope which layeth hold vpon and applyeth vnto it selfe Christ and his merits and relyeth wholy on him not desiring nor longing after any thing else The fift is regeneration and the good workes which necessarily follow it for whome God hath appoynted vnto any end he also ordayneth and sheweth him certayne meanes by which he may attayne vnto the end that he is appoynted vnto Therefore good workes are not the beginning and cause of election as the Papists dreame but they are onely the effects and meanes by which as by certayne succeeding degrees the elect are brought vnto life everlasting The sixt is the dayly increase and accesse of faith and sanctification so that the workes of charity and effects of faith doe one after an other dayly growe greater and better for a man is not good except he have a desier to be made and become better And he that goeth not forward in the wayes of God goeth back from them as Saint Barnard sayth else-where The seaventh is invincible patience and courage in induring adversity quietly The eight is vndaunted and perpetuall constancy and finall perseverance in faith and sanctification daily increasing The ninth is resurrection from the dead and the reuniting of body and soule The tenth is glorification life eternall that is to say spirituall ioy in God with thanksgiving and everlasting gladnes in Christ By these things we may see cleerely what great and saving gifts and benefits are included in predestination onely They therfore which feele the effects of the grace of god within themselves ought with great admiration to have them in continuall remembrance to consider of them within thēselves for they which do acknowledge how greatly they are bound vnto God for so great a benefit which hath vouchsafed to choose them from out of such a number of wretched persons and being elected to reforme and renew them into his owne image and heavenly glory Let them then with certaine hope found confidence rely vpon that free goodnes of God and that his vnchangeable counsell concerning their salvation and let them be as surely perswaded and made as certayne of their salvation as if they had it already layd downe vnto them in theyr hand and did enioy it in full and present possession So that these gifts of God and merits of Christ are to be thought vpon seriously and religiously and to be preferred before all the riches of the whole world for they do bring with them everlasting life and blessed immortality But they which turne aside vnto transitory and fading good things are not wise for themselves for they perish at the last with certayne destruction Moreover these effects are some of them of one only respect and sort which are such effects as can never put on the nature nor take vpon them the turne of an efficient cause of which sort are all the secundary effects from the first effect vnto the last end Others are of a two-fold respect and sort which may sometimes be effects and sometimes efficient causes Such is the first effect namely Christ Iesus which though he be God eternall and in this respect can be an effect vnto nothing when as he maketh all things yet as he is man and a mediator he is the first effect of predestination and he is such an effect thereof as notwithstanding may neverthelesse be an operative and efficient cause of all the rest for hee is the cause of all the effects which are placed betweene predestination and glorification which is the last of all for it is he which hath called which hath iustified which hath glorified vs. So that all the linckes of this whole chayne are the meere benefits of God and no merits of man are found in it Therefore he that reckoneth vp mans merits among these free benefites of God as he doth derogate from the bountie and glory of God so also doth he hazard his owne Salvation But all they which love God and doe seeke for theyr Salvation in his goodnesse and in the Sacrifice of Christ doe know for an assured trueth that all the lincks of this Chayne are the very effects of Christ and the meere benefites of God himselfe Therefore to him only ought they to be thankefull for them Moreover out of this Chayne wee may see that in the whole course of Salvation the Scripture mentioneth and speaketh of nothing but the grace of God onely and many other gifts which proceed from that Therefore also the true fayth of the godly ought to receyve and acknowledge nothing besides them The Linckes of this Chayne ought to be considered by an Antithesis that the goodnesse of God may the more appeare and be magnified so that wee proceede from the enioying of the one contrary vnto the remooving of the other Secondly the Linckes hang together with an inseparable
Salvation is in the almighty hand of God and hath her abiding-place in his vnchangeable counsell and is reserved by God for man Therefore how can a faithfull man more certainely comfort and refresh himselfe then by this meanes namely by considering that God the only fountaine of all grace and mercy hath chosen him before he was and hath so loved him Rom. 8.32 Iohn 3.16 that he spared not to bestow his onely be gotten sonne for his life and salvation that he might deliver miserable and wretched man from all sinne and from the power of Sathan and bring him into life eternall Doth not God by this inestimable benefite shew that he loveth the salvation of mankinde better then his owne Sonne seeing that he had rather that his Sonne should suffer and dye then that man should be condemned and perish for ever How can a man more effectually and more strongly comfort himselfe then with this meditation that the Sonne of God would suffer and endure the paynes and torments of hell in soule as well as in body for the redemption of man Did not the sonne of God thereby shew that he accounted the salvation of mankinde more precious then his owne life whilest he had rather to dye for miserable man then that he should dye everlastingly How can a man more strongly rayse himselfe vp in hope then by this meanes that he is beloved of God with that love wherewith his onely begotten Sonne is beloved Iohn 17.23.26 and that the Sonne of God doth love and esteeme him no lesse then his owne members and his owne bowels How can a man more truly reioyce with true ioy Math. 25.40 then by this assured and infallible meditation that God by the merites of Christ is reconciled vnto him and made farre more gratious and mercifull vnto him then if he had never offended and sinned against God and that God doth more willingly and more lovingly bestowe salvation vpon man then man can desire it for this is the admirable goodnes of God that he vouchsafeth to convert his enemy vnto him and of rebellious to make him loyall By this meanes he playnely declareth that hee taketh more care for mans salvation then man doth for himselfe How can a man be better comforted then by this most certayne hope that his salvation is certayne and sure and that salvation can no more fall from him then he can fall from Christ Certaynely whome Christ hath redeemed with his bloud and whom God hath taken to mercy who shall hurt or condemne except first he make the death of Christ of none effect and first vanquish and overcome God himselfe but neyther the whole world nor the gates of hell shall never be able to doe this Therefore the salvation of the beleever is as firme and as sure as the omnipotent nature of God is eternall and invincible Lastly a faithfull man may worthily triumph with incredible ioy and gladnes that all his sinnes are forgiven and pardoned vnto him even for and by the onely sacrifice and merit of Christ so that not the least signe of them remayneth nor appeareth For Christ hath satisfyed for them by his death hee hath payd the vttermost farthing and by his bloud hath cancelled the hand-writing that was against vs beeing fastned to his Crosse Therefore seeing that Christ hath payd the whole price of our redemption and hath susteyned Gods anger against sinne and taken it away for ever I know not anything whereby a faithfull man may more confirme himselfe and adde more perfect peace and rest vnto his conscience then by this Seeing therefore that Gods iustice is satisfyed the everlasting throane of his mercy is so erected that it worketh effectually for the salvation of mankinde and doth mightily shew and declare the strength thereof against the power of Sathan and the rage of the whole world and that so that all the power of hell or any other dangers be they never so great shall in no wise be able to hinder or annihilate the salvation of man For God with his almighty hand doth so governe all things that they be not onely not hurtfull and noysome vnto man but on the contrary Rom. 8.28 shall tend to the good and salvation of him So that ranke and deadly poyson shall become wholesome phisick vnto him and the greatest dangers of this life shall become as spirituall Chariots to carry him into heaven For God is Almighty therefore it is easy for him to doe it hee is a mercifull and a most loving father therefore he will not thinke much to doe it So that everlasting felicity and incomparable glory shall ensue and follow after the miseries and the dangers which the godly do endure in this life Therefore the godly beleevers have wherewith to comfort themselves most certaynely and whereof to reioyce in that they are the sonnes of God Ephe. 2.19 and the brethren of Christ and heyres of the kingdome of heaven They have also cause to prayse and glorify God and his sonne Christ to prayse God I say for his so great love towards them in that by his eternall love he did chuse them vnto everlasting salvation and to prayse and glorify Christ for so great a benefit in that by his most pretious bloud he redeemed vs from the anger of God from eternall death and from the slavery of the Devill so that they shall be saved and redeemed for ever and so may as certaynely reioyce of their salvation and of eternall life as Christ himselfe who hath taken their burthen vpon him and payd theyr debt Farre therefore be from a Christian mans heart all troublesome doubts concerning his election and salvation because those doubts have a distrustfull nature and Sathan himselfe for theyr author which can do nothing else but lye and deceive Yea much rather let every Christian man with a stedfast faith beleeve that he is elected vnto salvation from everlasting and that he shall be blessed for ever in the world to come For that faith and perswasion hath God and his holy spirit for an author who can promise nothing but truth and will fulfill and perfourme their promises because they cannot lye For this is the highest step and the surest stay of a Christian mans faith to believe that God is mercifull vnto him and well pleased in his Sonne Christ This is a great glory vnto God then which man cannot give him a greater firmely to believe that he is elected by God through Christ vnto salvation This faith is the certayne salvation of Christians this hope is the highest glory of the elect and their everlasting triumph that they are elected of God and redeemed by Christ and so elected and redeemed as that they shall remayne so for ever in despight of the whole world and the kingdome of Sathan and that they neede no more to feare the danger of falling away and perishing then that God will cease to be God and Christ be of none effect Heere is
conteyned in the word of the Prophets and Apostles yet by reason of the blindnes of mans vnderstanding and the backwardnes and frowardnes of his will they are not sufficient to worke in vs a true knowledge of God and of Christ but that God must needes worke effectually in vs by his holy spirit that we may vnderstand them as wee ought to doe and soundly consent vnto them being so vnderstood Therefore there can come no greater benefite from heaven vnto man then the true knowledge of God and faith in Christ Heere for our better vnderstanding-sake wee must marke that God by his word doth lay open his will vnto all men in the whole Church but he revealeth it and maketh it knowne by his spirit vnto the elect onely and that not onely vnto all together in generall but to everyone by himselfe in particular This kinde of revealing is the proper worke of the Holy Ghost they therefore which stubbornely and of set purpose resist it do sinne against the Holy Ghost and shall be condemned without any hope of forgivenes as the scripture witnesseth Mat. â—2 31 And this effectuall vocation is manifested and revealed almost by the same meanes as election is revealed by But it appeareth by the outward preaching of the word of God by the inward instinct operation of the holy ghost In the outward preaching of the word God doth plentifully and playnely declare his will towards vs to wit that he wisheth well vnto vs in that he inviteth and calleth vs vnto himselfe which were wholy corrupted and altogether enemyes vnto him Heere therefore doth he indeed and by lively experience teach vs that he is more prompt and ready to defend and save vs then we can desire to be saved and defended by him whilest that of enemyes and foes he maketh vs his friends whilest that of vnwilling he maketh vs willing whilest that of infidels he maketh vs beleevers Doth he not thus offer salvation vnto vs of his owne accord Surely except God should call vs vnto him we should not onely never come vnto him but also we should remain sworne enemyes and adversaries to him and to our owne salvation But in the meane time by the inspiration of his spirit Ephes 1.9 1. Ioh. 5.20 he doth make fit and dispose our will to trust and beleeve in him For God doth not onely reveale vnto vs the misteryes of his hidden will but also giveth vs a minde that we may vnderstand and know those misteryes In this calling there is no violent motion to be dreamed of by which men are drawne against their will but it is a quiet and fatherly perswasion of the Holy Ghost by which of an vnbeleever Phili. 1.13 a man is made a beleever For first he doth cleere and illuminate our mind by his holy spirit that we may vnderstand Secondly he doth renew and change our will to affect that which is good and do that which is right So God by this effectuall calling doth beget faith in vs whereby we may apprehend the obedience and merit of Christ and apply it vnto our selves This incomprehensible goodnes and mercy of God toward vs is to be embraced beloved with our whole soule For when he draweth vs vnto Christ and calleth vs vnto himselfe then are we as it were created anew and do arise out of nothing because we have not the least sparkle of the least good thing in vs which may make vs worthy or fit for the kingdome of God So that faith and a spirituall life is wrought in vs from above altogether of nothing Faith followeth this calling which ariseth from the word of God being well vnderstood and the inward motion of the holy spirit Heere is to be noted that the word of God and the holy spirit ought to be ioyned together in this effectuall calling so that neither the word should be separated from the spirit nor the spirit from the word For those things which God hath ioyned together are by no meanes to be put asunder And that God hath ioyned togother the word and the spirit in the publike ministery of the Church it is manifestly cleered out of Esay Esa 59.21 where God speaketh thus This shall be my covenant with them sayth the Lord My spirit that is vpon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede sayth the Lord even from henceforth for ever This is a most sweete promise that God by his ministery will alwayes even to the end of the world teach and gather together his Church with his word and spirit They which reiect this order which God hath established in his Church are but vayne boasters that they obey God so that they which seperate the spirit from the word and seeke for new revelations are mad and turne aside out of the right path of heavenly wisedome and wander altogether from the way of salvatio for the spirit separated from the word is not the spirit of God but of the Devill They therefore wliich brag of the name of the spirit despising and reiecting the word they are not the ministers of God but of the devill for whom also they gather together a Church but the spirit ioyned together with the word is the soule and life of it For the spirit doth quicken the word in the ministery of the Church maketh it frutefull and taketh wholsome roote in the hearts of men bringeth forth fruit Seeing therfore that this word of God is that only instrumeÌ„t by which the holy ghost sheweth forth his power to the saving of men his ministers therfore should with earnest vndaunted study give themselves vnto it that they may handle it rightly and deliver it vnto the people most diligeÌ„tly And that they may the more commodiously performe this they must duly consider daily practise these three things First that they keep that word of God pure vncorrupted not adding to it nor taking from it as do the Papists being lyers in adding and sacrilegious in taking from it Secondly that they vnderstand it rightly according to the will of God the analogy of Christian faith Thirdly that they interpret and apply it vnto those ends and vses for the which God hath ordeyned and appoynted it These three things except they shall dayly consider practise they shall not only beate the peoples eares with an empty sound without any edifying but also they shall set open a wide gap for Sathan himselfe for to sow errors by for he neglecteth not such an occasion offred but most carefully layeth hold vpon it wheresoever he may For the word of God being distracted drawne from the right and naturall meaning therof ceaseth to be the word of God and becommeth a snare to intrap deceive men But the whole fault shall fall vpon the Ministers which shall in no wise escape vengeance And where it is well
CHAP. 25. THe Papists in this doctrine of Vocation doe erre most shamefully which thinke and write that there is a certayne naturall faculty in man by which hee may come of his owne accorde vnto the embracing of the grace of God For so they doe not onely wickedly seduce and miserably deceyve men but also doe open iniurie vnto God For they take so much from the iustice and grace of God as they doe give vnto the naturall facultie and power in man For the grace of God and the power and faculty of man are in this matter opposed as contrary one vnto an other by which ioyntly together Salvation cannot bee wrought For one and the selfe matter and thing cannot by any meanes bee brought to passe and proceede from contrary causes And in this matter they doe follow and maintayne the damnable opinion and manifest dotage of the Pelagians For they did wickedly thinke and teach as ill that it was in the power and will of man to beleeve or not to beleeve But the Scripture of God depriveth man of all goodnesse and that so that it leaveth him not so much as a good thought the least part of a good worke For the Apostle to the Corinthians doth expressely say that wee are not sufficient of our selves to thinke any thing that is good 2. Cor. 3.5 So that this spirituall grace cannot bee conceyved with our naturall senses and naturall reason cannot direct a man vnto God This place ministreth occasion to speake some fewe things concerning free wil. But that they may the more rightly be vnderstood and the more familiarly bee conceaved we must consider the two estates in man The first in a good and innocent nature before the fall of man the second in an evill and depraved nature after his fall Man before his fall was indued with most free power to will and doe that which was good for man was created wholy according to the Image of God Gen. 1.27 Therefore all his actions as well outward as inward were agreeable to the will of God But by his fall man lost not onely himselfe but also his free-will together with himselfe So that looke how great ability there was in him before his fall to please and serve God so great desire of sinning is there in him now and wilfulnesse of rebellion against God Agayne as before his fall there was in him the habite of all goodnesse and the absence of all evill so now there is in him the habite of all evil the absence of all good for there is no evill in man but by the losse of the contrary good Here therefore we must know that in outward and civill matters a man hath some free-will as that he may be obedient and subiect vnto civil iustice so hee may obey his Parents and reverence the Magistrates so he may yeeld a certaine kind of duty vnto his Masters and Instructers so he may keepe his hand from theft and murder so he may keepe his tongue from slandering and reproching So in other outward actions and things man hath some freedome to will or not to will accordingly as reason shall perswade him that the thing is to be chosen or refused And although that there bee in man by nature a desire of good and profitable thinges and a loathing and hatred of thinges evill and hurtfull yet in all these and in every of these there is imperfection and error because he doth not chuse do these naturall civil good things so as they ought to be chosen and done nor avoyd the contrary evilles as hee should avoyd them So that the love and loathing in choosing and avoyding of those things which by nature are to bee chosen and avoyded is common vnto men with bruit beastes for they desire those things which are agreeable vnto theyr nature and avoyd and hate things contrary and hurtfull Notwithstanding these thinges which the vnregenerate man willeth and doeth in these outward things rather deserve the name of vice then of true Vertue because they are not aymed vnto that ende vnto which they ought to be directed For every thing hath his reward and is to be esteemed by the ende The honour of God and Salvation of men should be preferred before private commodities But a man that is left vnto himselfe cannot thinke nor do any thing vnto these endes therefore that which seemeth fayre in the sight of men and carrieth a great shew of vertue and godlinesse is vncleane and abominable in the sight of God But in inward and spirituall things a man of himselfe hath no free-will and libertie at all but in man there is a meere bondage of sinne and a most miserable slavery of Sathan Here man is so vntoward impotent as that he is not able to begin or perfect any good worke nay he is not able in his least thought to attayne vnto any thing that may be acceptable or well pleasing vnto God 2. Cor. 3.5 but with all the affection of his whole nature he is obstinate and rebellious against God because that of himselfe he can doe nothing but sinne and that continually and of necessity yea beside all this he is so corrupted and blinded that he can neyther see nor acknowledge his sinne except God by his law reveale it and by his spirite declare it vnto him So that the misery of man consisteth chiefely in these things First because he is so corrupted both in body in soule and in all the parts of both that he is more repugnant and contrary vnto God then any one thing can be to another Secondly because he neither knoweth this his corruption neither wil be brought to confesse it without much indignation and murmuring Thirdly because he dayly increaseth this his corruption with many actuall transgressions and maketh it alwayes worse and worse Fourthly because that by this accesse and increase of sinnes hee provoketh the iudgement of God against himselfe and day by day maketh his condemnation the more grievous Fiftly because that by his owne strength of nature hee cannot amend his owne corruption of nature nor pacifie the wrath of God nor overcome and escape death Therefore as man by his owne voluntary will depraved himselfe and offended God so by his owne power he cannot amend himselfe nor reconcile himselfe vnto God So that man could proceed from the habite of goodnes vnto the privation and losse thereof but he cannot returne from the privation vnto the habite Therefore free-will in man is so maymed that it is sound on no side For God when he created man in the beginning gave him over vnto his owne will But hee by abusing his free-will lost both himselfe and it as Augustine sayth And to conclude In enchirid cap. 130. the Scripture doth not onely teach vs but even the experience of every one doth proove vnto vs that all libertie to will that which is good and all power to doe that which is right is lost
theyr most vayne imaginations but wee for our opinion have the mouth of God himselfe and the whole Scripture as the onely most faythfull teacher Moreover wee separate good workes from iustifying and not from the party iustified but they place them as well in the act of iustifyng as in the person iustified We do this iustly because man can bee iustified by no other meanes nor acquited of his sins but by the onely Acts 4.12 free mercy of God and merit of Christ alone But the Papistes doe vniustly because all and each of those works which they bragge of and the Monckes dreame of are rather an hinderance then a furtherance vnto iustification Therefore those workes which follow a iustified man flow from true fayth are wholy to be embraced and done as farre as mans weakenesse can performe These workes are necessary vnto every Christian because they cannot be separated from true fayth For on whomsoever God doth bestow and inspire fayth by his spirite through the word him also doth hee renew and make willing and fitte for the performance of good workes so that workes doe follow fayth as the effects doe follow the cause And as effects cannot be separated from the cause so neyther can good workes from fayth Here by evident reasons is shewed how great both publike and private commodities doe flow from the studious care of good works And the vnsavory slaunders of the Papists which say that good workes are reiected by the Protestants are refuted CHAP. 32. ANd why these good works should be done the reasons which follow in order will declare Amongst these reasons some appertayne vnto God some vnto our selves some vnto our neighbour Therefore good works ought chiefely to be done for Gods cause for he commandeth that we should depart from evill and doe good Psal 37.29 So that first of all good works are to be done because God will have it so that in this life we should begin our new obedience that is due vnto him and finish it in the life to come We are not left vnto our owne selves to do what seemeth good in our owne eyes but it standeth vs vpon to do his will vnder whose iurisdiction we are Hence it is Ioh. 15.12 that Christ in S. Iohn sayth This is my commandement that yee love one another as I have loved you This therefore is the chiefest end to obey God and his commandements for God is glorified by a godly life and an holy conversation For he that liveth godly honoureth God because hee performeth obedience vnto him and expresseth and resembleth his image and giveth occasion that others may glorifie God also Mat. 5 16. On the contrary they which live a dissolute and an vngodly life do dishonour God for albeit they prayse him with theyr lippes and tongue yet by theyr wicked deeds and vngodly life they speake evill of him though they keepe silence and say not a word Secondly good workes are to bee done for the Gospels sake that it may be beautified and adorned with good manners and vertuous and honest actions Tit. 2.10 For a godly and blamelesse life is an honor and ornament vnto the Gospel So by godly endevours and holy workes it is brought to passe that the doctrine of the Gospel is approved and well spoken of among the adversaries For often it hapneth that they by this meanes are allured to the imbracing of the Gospel Further good works are to be done for the cause of our thankefulnesse for it is a iust and equall thing that we should love and prayse him by whom we are redeemed from the power of sinne and of the divell and of whom we have receyved and dayly do receyve so many benefites which cannot be done without a pure mind an holy life and chast body For an impure and wicked life is rather the dishonouring then praysing of God Agayne as we are iustified by fayth through the grace of God and merit of Christ and freely made heires of the heavenly kingdome so also by a carefull desire of good works we ought dayly and continually to shew manifest our selves to be thankfull vnto God for so great a benefit These are the reasons why good workes are to bee done for Gods sake Now the reasons follow why they are to be done for our owne sake First therefore we ought to do good workes because they are sure and vnfallible signes of our faith For as the tree cannot be knowne what manner of one it is but by the fruites thereof so also is faith knowne by a godly and holy life For although faith hath her secret abiding inwardly in the heart yet there it remayneth not idle but bringeth forth good workes outwardly and sheweth it selfe vnto men So that where honest actions and a godly conversation is and appeareth in the outward worke there must true faith needs be likewise for dissimulation hipocrisy doth not long deceive and keepe itselfe close Therefore in whose minde soever a sincere care and desire to do good dwelleth let him know that he hath true fayth For without fayth there raigneth in man no care nor desire but onely how to sinne On the contrary fayth is exercised and strengthened by good workes 2. Pet. 1.10 so that continually by dayly increase it is augmented and groweth greater Therefore Paul admonisheth Timothy 2. Tim. 1.6 to stirre vp the gift of God that is in him that it might encrease more and more and make larger proceedinges Also it is seemely for a man to adorne and garnish his life and calling with holy and religious manners Therefore the Scripture admonisheth and exhorteth Ephes 4 1. that every one should so walke as beseemeth the Calling wherewith he is called Likewise temporall punishments are often avoyded by good workes For where sinnes are committed and heaped vp with a strong hand there also the iudgements of God against them sleepeth not For that tree which bringeth forth no fruite is wont to be cutte downe Mat. 7.19 and cast into the fire by which saying wee are taught that punishment is an vnseparable companion of an vngodly life For the more securely that man sinneth the more severely God punisheth Lastly by the serious and sincere study of good works the goods both of the body and of the soule are augmented For the more earnestly that a man giveth himselfe vnto godlinesse and striveth vnto integritie the more is his corrupt and sinfull nature amended and hee the more renewed vnto the image of God For this cause the Prophets and Apostles doe so greatly exhort and vrge men vnto all godlinesse and innocency of life Likewise good workes are very profitable and much avayleable to the attaynement of prosperity in this life For God suffereth not that his children should languish and die beeing consumed with want Of which thing there are many testimonies of Scripture extant in divers places wherein hee promiseth many and sundry good turnes
condemnation or salvation according to theyr workes so that none shall then be saved except he be endued and clothed with good workes By all this it appeareth manifestly with what an vniust and vndeserved slander the Papists do accuse and backbite vs among the rude and ignorant common sort of men when with open and impudent mouth they cry out vpon vs that we despise and reiect good works when as they rather are they which do this for they reiect and despise those workes which are acceptable and well pleasing vnto God and out of theyr owne brayne do forge and invent workes of their owne by which they say they can prevent and deserve the grace of God With these fayned workes they vaunt themselves vnto the rude and simple that they can attayne vnto glory by them but seeing they have not true workes which proceede from the renewing of grace or at the least do not teach the right vse of true workes they lost theyr glory with God And heere an end of these things thus spoken briefely as by the way concerning good workes Now returne we vnto the further handling of regeneration Although the regeneration of the godly be vnperfect and but onely begun in this life yet it is so necessary vnto every Christian as that without it not one can be saved Secondly although it he vnperfect yet it is never at an end Lastly it is declared by the scripture vnto whom regeneration hapneth CHAP. 33. ALthough regeneration be vnperfect and be but onely begun in this life so that the godly can never in deed and in act perfourme so much as in will they are prest to do Heb. 12.14 yet neverthelesse it is so necessary vnto every one that without it no man can attayne vnto salvation For the generation of every one is condemned in Adam as in the common father of vs all for which cause as Augustine sayth Tom. 10. col 336. every one that is begotten is condemned except he be begotten againe Therefore the scripture sayth playnely and absolutely that no man can see the kingdome of God except he be borne againe Iohn 3.3 Heb. 12.14 their eyes onely shall see God which have bene renewed vnto his image For man in his nature is wholy corrupted and a stranger from God Ephes 4.18 and from the life of God and sinne doth wholy possesse him By this it is cleere enough Rom. 7.16 how necessary regeneration is and a new creature in Christ Iesus Moreover although regeneration in this life be very small and vnperfect continually yet by the holy spirit it is made so great in the elect as that the power of sinne is restrayned and weakened in them that it beareth not the whole sway nor raigneth and ruleth at large So that although the godly and the regenerate doe fall now and then into such or such sinnes Rom. 7.18 yet they never sinne with all their mind and with their whole will but do so resist the corruption of nature that they never fully approve and do that which it perswadeth and biddeth So that in them there is such reluctation and striving Rom. 7.25 that the refourmed will desireth one thing and the corruption of nature perswadeth another Thus they doe not that which they would but that which they hate that do they So with theyr minde they serve and obey the lawe of God but with their flesh the â—â—â—w of sinne so that in them there is in a divers respect both a will and no will There is a will as they are reformed and renewed by the heavenly grace There is no will in them as farre forth as they are not regenerate and obey the flesh In them the refourmed and renewed will fighteth and striveth with the vnregenerate part that at the length it becommeth conquerour and overcommer For the grace of regeneration that perswadeth and inviteth men vnto goodnes is more mighty then the corruption of nature that tempteth vnto evill And thus farre of the second poynt to be observed in this regeneration now the third remayneth briefely to be vnfolded and declared This regeneration and renewing of the corrupt nature is afforded vnto none but vnto the elect onely This the scripture in expresse words sayth and playnely proveth that they onely are enlightened and do come vnto faith which are ordeyned vnto eternall life Act. 15.48 for faith proceedeth and commeth from regeneration and both are conteyned vnder election Therefore none are regenerate but the elect and againe none are elected but they which shall be regenerate and endued with faith Heere therefore are convertible termes which are equall one to an other and may one be affirmed of the other Also Paul in this cheyne affirmeth playnely that the elect onely are glorified For so hee sayth whom hee predestinated those also hee called and whom hee called those also hee iustifyed and whom hee iustifyed those also hee glorifyed therefore this glorification happeneth vnto none but vnto those that are predestinated By this most heavenly gradation from the highest vnto the lowest it commeth to passe that the conclusion of the grace of God answereth and agreeth very fitly vnto the preface or beginning thereof Now they which are glorified are first regenerate vnto a sincere and holy life then they are renewed more fully and perfectly dayly by continuall proceeding toward the attaynement of everlasting life vntill that their glorification being fully ended and finished they be made happy both in body and soule together and translated into the heavenly rest So God doth prepare man and make him fit by regeneration for the heavenly inheritance which can neither perish nor be defiled 1. Pet. 1.4 nor fade away Therefore whom he adorneth in this world with his grace those also he crowneth in heaven with glory This regeneration howsoever in respect of man it be very weake yet in respect of the foundation and beginning thereof it is farre more firme then the frame of heaven for it hath the holy spirit the Almighty God for the effector and preserver thereof Hee therefore which will disanull and overthrow that must first vanquish God and thrust him from his throne for God doth not onely glorify his children but also doth preserve them in that glorification and other spirituall gifts vntill at the length he finally glorify and crowne them both in body and soule For after that true faith hath once begun to be in a man it can never fall quite away and wholy decay for it is grounded and propped vp by the power of God 1. Pet. 1.5 and in it it hath a most strong foundation Indeed it may be that the course and fervency of faith may be much interrupted and alayed by this or that fall but the roote of faith being fastned and planted in the heart of man by the holy spirit and the bud that springeth from thence can never be quite supplanted and cleane rooted out And if that faith once given
knot so that hee which receyveth one of them becommeth partaker of the rest CHAP. 35. FVrthermore that the goodnesse of God and the greatnesse thereof may the more and more appeare to be free every manner of way and may the better bee knowne and the more easily be vnderstood wee must know and holde for a certainty that there is a continuall Antithesis in every Lincke of this Chayne so that our proceeding is from one contrary vnto an other So that this Chayne as it doth attribute vnto God onely all the benefits that it hath and contayneth so it denyeth them to any mortall men For what good things soever man doth here give and bestow vpon man the evils contrary to them are in every man by nature For he did choose vs when wee were not he called vs when we were enemies and strangers from him hee iustified vs when wee were sinners yea the most miserable bondslaves of sin hee sanctified vs when wee were impure and vncleane he glorified vs when we were mortall and vayne men as Augustine sayth Tom. 10. col 339. Also wee must seriously weigh and consider in this Chayne that the Apostle did vse and take these three last wordes after the manner of the Hebrewes in the fourme of the preterperfect tence in stead of the future tence and that for two reasons First they to whom the Apostle wrote this were already called iustified and in some sort regenerate and therefore had obtayned some part of this glorification Secondly for the certainty of those things which as yet remayned For that which was promised of God and which they by hope layd hold vpon is before God all one as if they had already receyved it of God indeed and did already enioy it in full possession Agayne all things that are to come are present with God Therefore the Scripture doth as freely speake of a thing to come as if it were already perfourmed and fulfilled This propriety of the Hebrew phrase is wont onely to be vsed in those things which admit no contrary exception but draw with them a continuall and necessary consequence So that these promises which beeing certayne and infallible are lincked and bound vp in this Chayne ought to be embraced with the whole affections of the hart for they are such as can bring everlasting life both to the bodie and Soule This Chayne is as it were of Adamant and eternall so also is the order from one lincke vnto an other continuall not possible to be vndone Therefore he which hath receyved one lincke of this Chayne shall bee sure to receyve the rest because he hath God for his debter which vseth not to recall his promise but not such a debter as if hee had him bound to him by his merites but because God himselfe by his own voluntary goodnesse and free promises hath made himselfe his debter Let the faythfull therefore consider what and how many Linckes of the degrees of this Chayne they have already obtayned of God and how many remayne for to be obtayned that they may both give thankes to God for them which they have receyved and also hope well of the rest which as yet they want For they ought to take great confirmation of their hope and good courage by those benefits which they have and do feele in themselves already For this is the true remembrance and acknowledgement of benefits receyved of God when as men by them conceyve matter of good hope for the time that is to come For surely it were an open signe of vnthankefulnesse and an argument of distrust dayly to enioy the bounty of God and so many and so great benefits of his and yet to conceyve and take no hope nor confirmation of hope thereby And to confirme hope there is no stronger means then the eternall vnchangeable fidelity and constancy of God in the performance of his promises For there is nothing that doth more faithfully and surely performe and more truely fulfill his promises then God doth For if all the Princes of the earth should with one mind and one mouth promise a man this or that and should withall give their charters sealed with their own seales yet their promise ought not to bee accounted so sure and certayne as the least of Gods promises For theyr promise may sundry wayes be hindered and made frustrate But the promise of God can be shifted off by no device overthrowne by no sleight altered and interrupted by no impediments Therefore to him a man may safely give credite because his promise is everlasting and vnchangeable trueth All the world and all the goods thereof are subiect to destructions and shall at the last fade and passe away but the giftes of this Chayne are euerlasting and shall never decay CHAP. 37. FVrthermore wee must here know and vnderstand that all thinges in generall and every thing in particular are found to be subiect vnto continuall change and fading which although in theyr estate and place they seeme to have more stedfastnesse and divine excellency in them then the rest of the creatures have and have receyved no hurt that wee can see by so many succeeding ages gone and past yet notwithstanding all of them almost in every moment are seene to vary much in theyr motion and in the effects of theyr motion and many times to bee subiect sometime to this and sometime to that variation and change So that although there can bee found nothing in the whole vniversall world whether it be in the heavenly bodies or in these inferior bodies and earthly thinges which is firme and stedfast perpetuall and durable yet this one worke of regeneration is such a piece of worke and affect of the Maiesty of God as wherein God would have the expresse stampe of his eternall glory to remayne and the lively image of his everlasting mercy to appeare plainely Therefore although man in his nature seeme to be more frayle and weake then almost any other creature and to be more neere vnto nothing so that he may worthily be called dust and ashes rather then man yet when God beginneth to frame him anew and to make him like himselfe presently in that very instant of a miserable man he is made and becommeth happy of a condemned person he is made blessed of mortall he becommeth immortall of a frayle man ready to come to nothing he is made to endure for ever So that in man all things are frayle and weake and nothing shall be permanent or durable in him except it spring from regeneration and be affixed vnto the onely anchor of true Religion Therefore although all things be frayle and subiect vnto decaying yet the regenerate and the godly doe alwayes continue and never perish Albeit in this world they are many times oppressed and oftentimes slayne of theyr enemies yet even by death it selfe they doe obtayne and come vnto immortality So that dying here alwayes they shall never die Therefore this Chayne is as it were