kindes of praedestination and by what proprieties election which is one of the kindes of praedestination is described which that they might more largely be explaned they are devided into certayne severall Chapters even as they seeme to have most affinity amongst themselves CHAP. 8. SEeing then that praedestination hath two kindes or parts which in their effect and ends do much differ the one from the other to which by reason of their divers obiects and contrary ends one and the selfe same thing can not be attributed nor given vnto them it is behoovefull therefore and necessitie doth require it also that for the more clearenesse and perspicuity sake every of them should be handled severally The order of teaching therefore requireth that in the first place we should speake of the Election and Salvation of the Godly and next of the reiection and destruction of the wicked Election is the eternall free and vnchangeable purpose and good pleasure of Gods Will whereby God hath decreed with himselfe to convert vnto Christ some separated from out of the whole company of Man-kind and in him to save them and through him to give them everlasting Life This Definition as well for the matter of it as the maner and ende we finde expressely set downe in Saint Paul to the Ephesians where the Apostle sayth Cap. 1. vers 4.5 He hath chosen vs in him namely in Christ before the foundations of the worlde that we should bee holy and without blame before him through love who hath predestinated vs into the adoption of children by Iesus Christ vnto himselfe according to the good pleasure of his Will Whereas hee sayth In him that is in Christ he hath chosen vs before the foundations of the world he expressely pointeth at this eternall Counsell for as much as God from all eternitie hath by his determinate Counsell fore-ordayned some men vnto Life eternall Whereas hee sayth In Christ hee sheweth the meanes whereby of vnworthy he made vs worthy to wit that Salvation wholy is gotten and bestowed vpon vs through Christ for he made satisfaction for our sinnes by the sacrifice of his Death and by the power of his Spirite turneth vnto himselfe vs that were gone astray and draweth vs vnto him and grafteth vs into himselfe by a true faith being grafted into him doth mercifully and mightily preserve vs in this life and doth dayly renew and fashion vs more and more according to the Image of God vntill at length wee having put off this flesh and layde aside all other infirmities hee may bring vs into eternall Life Therefore although God hath separated and chosen into the fellowship of Salvation men which in themselves were wholly defiled and most vnworthy from among others to whom in respect of themselves they were every way alike yet by electing them in Christ of most vnworthy hee hath made them most worthy through his worthinesse Whomsoever therefore God hath loved from everlasting those he determined to make deare vnto himselfe in Christ their Redeemer and Saviour As often therefore as in the Scripture there is mention made of the eternall love and election of God so often as concerning the causes of the execution of both there is vnderstood and presupposed Christ the Mediator as the onely ground and sure foundation of them both But that this Definition of Election may the more easily be conceyved and more playnely be vnderstood of every one the Proprieties thereof must orderly be set downe and layd open As for the Proprieties of Election although all of them are not contayned in this short abridgement of the Definition because vsually the Definitions of things are made of more generall words which vnder them contayne the more particular yet all of them are eyther contayned as vnderstood vnder these or doe necessarily follow them in the order of attayning of Salvation and do depend of them like as the Linkes of any Chayne are combined one within an other Here is a most strong Foundation layde for the Fayth of Gods Children for as much as Election and so consequently Salvation that dependeth of it can by no meanes be annihilated and perish because it is stayed grounded on the eternall good pleasure of God CHAP. 9. THe first Propriety therefore of Election is the eternal Decree which was beyond and before all ages in as much as God in his infinite goodnesse did thinke of the Salvation of Mankind before he had created any thing This circumstance of eternal time doth declare that God alone did of himselfe bring to passe the worke of our Salvation according vnto the good pleasure of his will This decree of Election he did only once make before all beginnings which alwayes after remayneth firme for ever and continueth vnchangeable throughout all succeeding ages It is not contrary to this Decree whereas the Prophets say that God yet chooseth Sion and Ierusalem For such an election is the manifestation the continuance and the applying of that heavenly eternal election For God in mans iudgement seemeth then to elect a man when he calleth him blesseth him and maketh him partaker of his Grace And of this Eternity there is often mention made in the holy Scripture that all merits and all other meanes whatsoever to which men are wont to bind attribute their salvation might be wiped out of the number of the causes of salvation that the goodnes of God alone might only be acknowledged honored for the sole cause of our salvation Ephes 1â— So Paul manifestly and in expresse words affirmeth that we were chosen in Christ before the foundations of the world were laid 2. Tim. 1.9 that God hath called vs with an holy calling not according to our works but according to his purpose grace which was given vs in Christ Iesus before the world began By these the like testimonies of scripture are taught that Gods Decree touching our Salvation is no new nor sudden thing but eternall and without any beginning And that God is the onely cause of our Salvation and that he had no regard of our merites or worthinesse because there were none at all for as yet wee our selves were not created As often as there is mention made in the Scriptures of the causes of Salvation wee are called vnto this eternall Election as to the fountayne of Salvation and that for sundry causes These are the especiall causes why God in the matter of our Salvation reduceth vs to his eternall Counsell First that we might know that there is no change in God for if after Sinne committed he had be thought himselfe of compassion towards vs and had taken no care for it before hee might surely seeme changeable as he that willed and appoynted one thing before sinne and another thing after sinne But seeing that God from everlasting hath decreed and ordained Salvation for vs long before sinne was committed hereby is prooved manifestly the setled vnchangeablenesse and continuall constancy of his
blasphemous Papists seeing in this poynt their wisedome is contrary to God are not to bee accounted wise men but sottes and fooles For it were better for them that they had no wisedome at all and that they were more blockish then fooles then thus to resist and rebell against the wisedom of God Therefore whatsoever they talke of concerning works fore-seene and our owne merits it is a meere and manifest illusion of the divell and a most certayne ship-wracke of their owne Salvation Moreover in this they greatly offend in that they are not afrayd to turne the great and excellent gifts of God to the dishonour of him and to the honour of the divell For they abuse their wisedome by which men do excell beastes against God and against their owne Salvation For to this ende God would have man to bee wise and indued with reason that by the worde of the Gospell hee might acknowledge God to be his Creator and Christ his Redeemer and that he might honor God and attayne Salvation by meditating vpon eternal life But they apply the strength of their wisedome to this namely to the invention and coyning of those things which are repugnant to the will of God so they of their owne accord and of set purpose doe convert those helpes which are good in themselves vnto hurtfull impediments Therefore this wisedome of the Papistes which is exercised about workes fore-seene and about merites is not onely carnall but also divelish because it is contrary to the will of God As farre as right differeth from wrong so much doe the Papists differ from God because all their wisedome doth make open warre against the wisedome of God whilest they set vp their works fore-seene against his grace For they strive earnestly for this to make the grace of God not altogether free but partly deserved and so doe derogate from the mercy of God But prayse and glory be to God because he hath prevented vs by his free goodnesse and aboundant grace and hath predestinated vs vnto eternall life freely and not for our workes or merites fore-seene And surely it is a grievous thing to heare that the Papistes are so fallen from the word of God and that they without the wisedome of God and Christ his spirite boast themselves to bee Christians For if they had the spirit of Christ and did submit themselves to the wisedome of God they would know as instructed by the word of God that we were freely elected by God from everlasting and that they should not thinke nor determine of Election otherwise then God hath revealed and prescribed in his word and beeing regenerate by the spirite of Christ they would have a care of Gods glory and not be the servants of Sathan But now their whole study and wisedome consists in this to iudge of what pleaseth them according to their owne iudgement and discretion And so indeed doe shew that they are altogether strangers from the spirite and Gospell of Christ and that they doe wholy detest it Farre therefore be from vs this studie and doctrine of the Papistes being as the shoppe and illusion of the divell yea let it be from a Christian heart farther then the heaven is distant from the earth Fourthly they offend against the trueth of God in that they affirme that workes fore-seene are the cause of our Salvation For God hath ordayned Iesus Christ from everlasting that hee should make satisfaction for our sinnes and redeeme vs from all iniquity fayth Peter 1. Pet. 1.20 Moreover the Sonne of God himselfe affirmeth often in the Evangelists Iohn 3.36 that all which beleeve in him have eternall Life Iohn 5.24 and shall not come into condemnation For hee is that Lambe of God which taketh away the sinnes of the world Heb. 9.12 he suffered once for vs and by suffering purchased for vs eternall Redemption Therefore in the vertue of his Passion our whole Salvation and Life consisteth These and the like testimonies of Scripture doe ascribe Life eternall vnto the Sacrifice of Christ onely as to a meritorious cause For God is true and therefore will perfourme those things which hee hath promised faythfully and truely But hee hath promised in the Scripture in divers places that the onely Sacrifice of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the onely price of our Redemption from all our sinnes For by Isaiah he promiseth expressely that his Servant meaning Christ should by his knowledge iustifie many because hee hath vnder-gone and borne theyr iniquities Therefore howe much soever the Papistes doe attribute vnto workes fore-seene so much doe they necessarily detract from the merite of Christ because those workes fore-seene and these merites of Christ are such contraries as that one and the selfe same thing cannot bee attributed to them both But the Scripture of God which is the onely and most simple trueth doth every where ascribe the cause of our Election vnto Gods free Bounty and likewise ascribeth Redemption and Salvation that proceedeth and commeth thereof vnto the onely Merite of Christ Therefore it doth not onely leave no roome for theyr workes foreseene but doth also convince them of falshood and reiect and condemne them as manifest wrongs against Christ For whatsoever is not of Grace that is deadly and tendeth to damnation But these works fore-seene of the Papistes are not of Grace for they say that they are the vertues of humane nature therefore those workes fore-seene are deadly and tend to damnation Wherefore seeing they bring destruction with them these workes are wholy to be reiected on the contrary Christ his Merites seeing they bring Salvation with them are with heart and minde readily to be embraced But if the Papists did beleeve God when he promiseth and did rest themselves onely vpon his word of trueth they would let goe their workes fore-seene But seeing they do produce them they doe manifestly declare that they put more confidence in their workes then they doe in God or in his worde And so they offend against the trueth of God before which they preferre their owne workes and merites fore-seene and doe perversely accuse God of infidelity and falshood For if they did beleeve that God were faythfull and constant in perfourming of his promises they would never fly vnto workes fore-seene as to the helpers of his Grace Fiftly they doe offend against the Omnipotency of God because they presume and vndertake thinges that are farre above theyr strength and power For God is onely omnipotent and hee is the onely effecter and beginner of all power and strength in such sorte that no Creature can bee more powerfull nor able to doe or perfourme more then God hath given him ability and force to doe Wherefore every creature can bring to passe and perfourme so much as it is enabled by the strength that God worketh and preserveth in it But God giveth not infinit strength and omnipotency vnto any creature for so of a creature hee should make him God and
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
and such like places of Scripture promise the grace of God and forgivenesse of sinnes Hebr. 8.12 not for a day or two onely but affirme that it shall alwayes bee of force and continue while life lasteth so that the forgivenesse of sinnes is dayly and continuall all our life long For a full and sufficient satisfaction hath beene made for them by Christ once for all For with one offering Hebr. 10.14 as the Apostle sayth hee consecrated for ever them which are sanctified Therefore seeing that Christ by his owne blood hath entred into the Holy place and hath obtained everlasting Redemption for vs and that our sinnes are taken away in his blood God cannot by right remember them any more For God is so iust as that hee will not have payment and satisfaction made for one thing twice But he is so well pleased with the satisfaction of Christ that he requireth no other satisfaction Isay 53.7 For the Lord hath layd vpon him the iniquity of vs all and Christ himselfe hath taken vpon him all the sincke of our iniquities that he might redeeme and free vs from eternall destruction This is our onely hope and comfort that Christ hath so once for all taken away all the sins of the world that not the least signe of them remayneth For this cause the Evangelist calleth Christ The Lambe of God that taketh away the sinnes of the world Surely Christ hath so satisfied for our sinnes by his death that not one of them remayneth for which satisfaction is not made fully and sufficiently So that by the benefite of Christ we are redeemed and iustified Rom. 5.1 and through him we have peace toward God This satisfaction of Christ whosoever doth with a true stedfast faith apprehend and apply vnto himselfe hath wherein hee may reioyce and be glad in himselfe and that much more then hee is wont to reioyce which hath runne so farre into other mens debt that hee hath nothing to pay who when he shall heare that an other hath payd it in his name and hath fully discharged the whole debt reioyceth heartily and is more glad in his mind then if he in his owne person had discharged the debt So also our conscience when it heareth that Christ hath satisfied for all our sinnes both great and small so that God will never call them to his remembrance doth much reioyce and conceaveth true peace within it selfe and relyeth most peaceably vpon that satisfaction of Christ and favour of God recovered agayne and is exceeding glad in it selfe that it hath and shall have everlasting reconciliation and peace with God By this we may playnely see how necessary the grace of God is to the remission of our sinnes Let every man therefore diligently weigh his owne misery for except a man doe well consider this hee can never vnderstand how much the remedy thereof is to bee desired Let every man therefore truely acknowledge that he is every way past recovery in himselfe that so he may be iustified by God onely and transported by Christ from destruction to Salvation And let no man repose himselfe or put any trust in his owne wisedome in this Article of Iustification For by how much the more a man leaneth vpon his owne wisedome and opinion by so much the more swift and grievous iudgement doth hee plucke vpon his head Furthermore let every man thinke that amongst all there is not one which standeth not in need of this inestimable benefite of God Psal 14 3. Rom. 3.23 All are gone out of the way and corrupted For the Prophets and Apostles whenas they thus speake doe vniversally accuse all of iniquitie and doe make every one guilty of iust condemnation and so doe frame theyr order of teaching from the generall vnto the particular that every man in particular may consider and weigh in his owne conscience whether it be so in him or no which is spoken generally of all For a man is little touched with a generall speech vnlesse hee vnderstand it particularly to appertaine vnto himselfe Therefore seeing all excuse is cutte off on every side let every man seriously acknowledge his owne sinnes and offences that so by Christ his Redeemer and Saviour he may be delivered from them Here is shewed what and how great good commeth vnto those that are iustified by this Iustification by Fayth Likewise vnto whom this Iustification doth properly appertayne CHAP. 28. NOw in a few wordes we must shew what and how great good things doe issue and are to be looked for from this free remission of sinnes And these benefites are especially foure and these the greatest of all benefites the first of which is everlasting reconciliation with God For when God doth forgive and pardon our sinnes freely he doth then receyve vs into favour and continue vs therein For whom he thus iustifieth those he embraceth and affecteth with the same love Iohn 17 23.26 wherewith he loveth his onely begotten Sonne For when he pardoneth vs our sinnes hee loveth vs as dearely as if we had never offended For the obedience of Christ is imputed and imparted vnto vs and for this imputation sake we are as deare and as acceptable to God as Christ himselfe is Secondly in this that God doth freely pardon vs all our sinnes he llikewise forgiveth all and every punishment which we have infinitely deserved and plucked vpon our selves by our sinnes For when the offence is taken away the punishment must needes bee taken away likewise for the offence is forgiven that the punishment might be taken away The third benefite is that our corrupt nature is reformed by the power of the holy Spirit and framed vnto the Image of God so that wee begin to love and worship God even in this life The fourth benefite which we receyve by Iustification is eternall Life and Salvation which God onely imparteth vnto those whom he hath iustified through the remission of sinnes and by his spirit made new creatures These are the foure great and excellent Benefites which follow vpon Iustification So that when our sinnes are abolished and blotted out the mercifull and fatherly countenance of God beginneth to shine vpon vs. Therefore this Iustification may bee discerned and knowne by that which followeth it as by the effects and benefites which proceed flow from thence Among those the feeling of the love of God toward vs and the calling vpon him doe chiefely excell For when hee iustifieth vs then doth hee manifest and shew his love toward vs. For although he loveth vs in Christ with an everlasting love yet doth hee then lively and manifestly shew and declare that his love toward vs when he forgiveth vs our sinnes and reformeth vs with his spirit Then doe we by certayne experience feele in our hearts the strength and most effectuall power of the love of God towards vs. Rom. 8.26 For the holy Spirit doth stirre vp and make in vs hearty prayers by which wee
a reward vnto the works of the godly hee doth it not as if the works by theyr worth and dignity deserved any thing but as a good Father he applyeth himselfe to the affections desires of his childrē For he knoweth that men are thus affected that they will take paines for no man freely but that they looke for some reward from him for whom they labour and so that he might make his children diligent and obedient in his service he calleth his owne free gifts and vndeserved benefites bestowed vpon them by the name of a Reward Therefore God setteth the title of a Reward befor his benefites not to that ende to obscure the prayse of his bounty or any way to diminish it but to encourage his children and make them more willing and ready to the sincere study of obedience And so that hee might give them the more encouragement to live innocently he casteth that vpon their workes which is proper to his owne free goodnesse and mercy So that whatsoever God promiseth or performeth vnto the workes of the Sayntes he doth it not for the perfection and worthines of them but because he hath iustified them and perfumed them with the sweete savour of his grace For hee iustifieth theyr workes and cleaseth them from all the spots wherewith they are defiled and polluted So that he giveth a reward vnto them not as they are vnperfect in themselves and do savour of the flesh but because by his grace he doth account them iust and righteous By this it is more cleerely apparant then the light at mid-day that the reward which God promiseth vnto the workes of the godly is not to be referred vnto the merit of man but vnto the benefite of God Therefore whomsoever God pardoneth to those also doth he give and bestow the spirit of holinesse and righteousnesse by which they are cleansed and made studious of good workes Therefore for this cause are the godly and theyr workes wel-pleasing and acceptable vnto God because he doth behold and accept them and theyr works together with his owne gifts of the spirit Agayne hee doth appoynt sure and great rewards vnto his children that so hee might ease and asswage all the troubles all the iniuries and reproaches to which they especially are subiect and with which they are afflicted in this life as in a miserable and sorrowfull exile So that the promise of a reward doth contayne a great measure of the mercy of God and doth exclude all worthinesse of workes Otherwise if God would sift and examine the workes of his children as they are in themselves according vnto the rule of his law surely there could not be found among all mankind one worke though performed of the very best which might seeme worthy of the least reward Here therefore we must neyther dreame of any relation betweene the reward and the merit nor yet of any recompence that should be due vnto vs. Moreover if any mortall man could be found which had most perfectly fulfilled the law in every respect or could fulfill it yet could he deserve nothing for himselfe thereby nor iustly aske any reward at Gods hands for it Luk 17.10 because he hath performed that onely vnto him which by the right of creation he was bound to performe vnto him Wherefore although a man shall doe all thinges which are commanded him yet he is to be counted as an vnprofitable servant because hee hath done but that which he ought to doe cannot interest or intitle himself vnto any thing from God therby So that they are all to be condemned of intollerable pride and extreame arrogancie which say that they that they can deserve any thing at Gods hands for the worthinesse of theyr owne workes For God in this matter hath no respect of any merit and worthinesse of our owne but is altogether a free debter So that vnto the godly which stand faythfully and fight manfully vnder his banners God is made a debter not by receyving any thing of them whereby he should be bound vnto them but by promising them that which pleased him Thus the godly are they which say vnto God Thou art indebted vnto vs because thou hast promised and the wicked are they which say vnto God Thou art indebted vnto vs because we have given vnto thee as Augustine speaketh Serm. 16. col 336. Therefore all good works which the regenerate and the godly doe are not workes that deserve any thing but obedience which is due vnto God by the right of creation and redemption Agayne although the Scripture in some places doe seeme to ascribe salvation and life eternall vnto good workes this is not so to be taken as if they were the true and proper cause of Salvation but because they from whom such works doe proceed are iustified through the merit of Christ and regenerate by the holy Ghost and renewed vnto a diligent care of religion and to the bringing forth of good workes Secondly there is shewed from the effects of Iustification what are the parts and exercises of true and vnfayned religion So the Sonne of God in S. Matthew Cap. 25.35 ascribeth eternall life vnto good works not because those works do deserve life eternall but because they are certayne meanes by which God bringeth his children into the heavenly inheritance So Christ wil teach vs that this heavenly life salvation is appoynted and promised onely vnto them which with a ready and vndaunted spirit give themselves vnto good workes and strive dayly vnto the price of theyr high Calling Thus the Scripture setteth forth true faith by that which followeth namely by good workes and the fruite thereof and sheweth certayne tokens whereby men that are iustified and regenerate may bee discerned Hether appertayne all such like places of Scripture which seeme to attribute Salvation vnto the workes of men So fayth is not defyned by the causes from that which goeth before but is onely described by the effects from that which followeth after Let these thus suffice to be spoken of the second thing Now the third thing remayneth to be handled First here is to be noted that wee reiect not the good workes which God commandeth and the law setteth downe as certayne popish divines with theyr lying lips doe slaunder vs but we admit here a wise and necessary distinction because that they are not to be done to that purpose that by them the iustice of God might be satisfied and Salvation attayned For this were nothing els but to deny the merite of Christ to mocke God and leade men out of the true way to Salvation seeing there is none to be found that can performe perfect workes and agreeable vnto the Law of God So that concerning workes this is the controversie and manifest difference betweene vs and the Papists For they admit and defend workes to bee the causes of grace but wee embrace them as the effectes of grace And they have no ground for theyr opinion but onely
and grafted in the heart of the elect by the finger of God could vtterly fall away and come to nothing then certaynely the counsell of God it selfe concerning the salvation of the elect should be variable not sure mutable and not constant Agayne if they whom the father hath planted into his Sonne by a true and stedfast fayth might be cutte off and perish then without doubt the Salvation of the Elect would bee vncertayne But seeing that Christ is the most faythful keeper of the Elect and Beleevers Ioh. 10.29 hee will not suffer them to perish Therefore they are set farre beyond all danger of perishing and falling away For God taketh them into his keeping and safegard his will remayneth vnchangeable in the preservation of them and is fortified with soveraigne power So that albeit in themselves they be weak and subiect to falling yet because they are vpheld and preserved by the hand and power of God they are stedfast permanent can never fall from the blessed estate of Salvation For God makes them to persevere in goodnes because he himselfe hath made them good Tom. 7. col 1345. saith S. Augustine If therefore some of the elect do fall grievously God is able to restore them For he it is that vpholdeth those that fall Psal 145.14 and lifteth vp those that are ready to fall saith the Scripture God giveth and bestoweth vpon them certayne and continuall perseverance in the faith because hee hath appoynted vndoubted salvation for them So that although they be weak and fraile in themselves yet they have more perseverance in their weakenesse than Adam had in his perfection Because they have a promise of perseverance which Adam had not For God is faithfull saith S. Paul 2. Thes 3.3 which will establish you and keepe you from evill Therefore they which dream that true faith may be lost againe do erre in their vaine conceit and offend grievously For they take away from Christians the sure comforte of their Salvation Therefore a finall perseverance in the faith is an vnseperable companion of true faith from which it can be seperated no more than can the light from the Sunne and heate from the fire For it is fortified with power from heaven against all the sleights of Sathan against the very gates of hell Mat. 16 1â— and so preserved from every hurtfull annoyance that it can never be lost nor fall away By what bonds the elect are vnited vnto God so that they cannot perish nor fall away Also by what signes they may be knowne and how they may be assured of their Salvation Chap. 34. ANd God hath vnited them to himselfe by two bonds stronger than Adamant The first of which is his vnchangeable and everlasting election before the foundations of the world were layd For whom he hath chosen from everlasting those will he have to be blessed for ever therefore they cannot perish so that the salvation of the elect doth not depend vpon any doubtfull event but it was appoynted and prepared for them by God from everlasting before they were borne Thus it is shewed that their salvation is so sure and certayne that the troublesome motions of the whole world nor all the feends of hell cannot overthrow nor weaken it the other bond is an effectuall calling vnto Christ in time But they whom God grafteth into Christ effecctually by a true faith can no more fall away and perish then Christ himselfe because he hath redeemed them with his bloud and being redeemed doth preserve them safe and without danger of every evill and deadly hurt Iohn 10.28 They are his sheepe which no man can take out of his hand Hence we may resolutely and strongly conclude that the salvation of the elect and true beleevers is so sure and certayne as Christ is the omnipotent and Almighty God Therefore who can pluck and withdraw them from Christ whom God hath called and drawne vnto Christ by his almighty spirit Surely the gates of hell shall not prevayle against them therefore theyr vnmoveable constancy and stedfast certaynety of salvation ought not to be considered in theyr nature but consisteth in and is grounded vpon the might and power of God Therefore in this and in nothing else doth the salvation of the elect depend and stand Fourthly and lastly regeneration may be knowne by the fruites thereof as the Sunne rising may be knowne by the light and the fire by the heate for it may be knowne by sundry motions and operations of the holy spirit as by infallible tokens and assured signes for as the life of a living creature may be discerned by the sence and motion so also this regeneration may be knowne by those things and workes which necessarily follow it for they which are truly and effectually regenerate in them the love of God is begotten This Saint Paul expressely affirmeth saying If any man love God 1. Cor. 8.3 the same is taught of him He therefore which loveth God with his soule and hath an earnest desire to keepe his commaundements let him know that he is elected and regenerate and be most certainely perswaded that he shal be saved Secondly they which are regenerate heare Gods words and receive them by faith Iohn 8.47 He therfore that hath an harty desire to heare the word of God to profit in it in him there shineth and appeareth a visible signe of election and of a godly and regenerate mind So that he which heareth Gods word enioyeth God himselfe and hath fellowship with him So on the contrary there is no more evident signe of a reprobate and prophane mind then to contemne and reiect the word of God for they of set purpose do deprive themselves of righteousnes and life eternall Thirdly the holy spirit doth kindle a sincere and serious desire to do wel and to please God in the hearts of the regenerate so that on the one side they do love and seeke after righteousnes and on the other side they hate eschue iniquity Psa 34.15 1. Thes 4.4 and therefore the Prophets and Apostles do exhort the children of God that they should depart from evill and do good Paul sayth playnely that this is the will of God even our sanctification that every one should abstayne from fornication and from every prophane wicked course of life should possesse his vessell in honour They therefore which do hartily love God and abhor evill may be most certainly perswaded that they are regenerate that therfore they are elected from everlasting vnto salvation Moreover this regeneration worketh in man a vehement strife betweene the flesh the spirit So that when the flesh which is the vnregenerate part doth withdraw man from the care obedience of Gods law and tempteth him vnto the committing and doing of that which is evill then on the other side the spirit being the part regenerate by God doth labour the contrary way for it aspireth
hope well yea very well concerning the infinite and free goodnesse of God and to awayt the time of theyr vocation and calling and to attend vpon God for his workes both present and to come vntill hee reveale his iudgement and counsell by his calling of them especially seeing that hee calleth and saveth his children oftentimes in the latter time of theyr life and in the very agony of death at the last gaspe So that although at this day they neyther see nor feele in themselves any tokens of Gods love yet by Gods good gift they may see and feele them to morrow For although the Sunne shine not in the night time it doth not follow that it shall never shine nor shew it selfe more but after a while the Sonne will rise and disperse his light and his beames all about farre and wide So likewise although men be vnbeleeving to day yet to morrow they may obtayne fayth by the goodnesse of God Ezech. 36.26 and become sound beleevers God hath promised that he will give vs fayth Therefore we must pray vnto him and patiently awayt the time of the giving of fayth for he wil deny vs nothing beeing asked earnestly and heartily Therefore it becommethall men as long as they live here not to despayre but to have their hope in God theyr most mercifull Father for so great abundance of the grace of God is shedde abroad through Christ that it is not onely equall vnto sinne to doubt thereof but goeth beyond it infinitely Therefore by how much the more men are guilty of these or any other sinnes by so much the more is the grace of God made glorious in theyr Salvition and Redemption For these are the wordes of God which cannot lie nor deceyve which the Apostle pronounceth playnely from the mouth of God saying Where sinne aboundeth there grace doth much more abound Rom. 5.20 By these things thus spoken it is vndoubtedly true that the doctrine and preaching of Predestination is neyther the cause of desperation nor the occasion of a dissolute life but where that is not taught and diligently vrged amongst men there they runne out and let loose the raynes to all vncleanenesse and runne headlong into the lust of committing wickednesse so that not onely a window but even a great Gate is left wide open for them vnto all manner of iniquitie For where the doctrine of Predestination is not vrged and publikely preached vnto men there men cannot come vnto the sure and saving knowledge of theyr Salvation but being stil vncertayne and doubtfull of it Ephes 4.14 are carried about hither and thither and waver like a reede vntill at the last they fall out of this troublesome distrust and continuall feare and runne headlong into desperation and deepe pitte of darkenesse They therefore which suppose that the doctrine and preaching of Predestination is vnprofitable and do refuse it or do prohibite and suppresse it as dangerous do endevour vtterly to take away and overthrowe the whole ground worke of mans Salvation and doe imagine for mankinde nothing else but certayne downe-fall and everlasting destruction For they themselves shunne it as they would a rocke and shut vp the entrance into it from others and so do iniury vnto men and diminish Gods glory For the glory of God is there most diminished whereas men are seduced by false opinions so that they cannot come to the true knowledge of God and the proper cause of their owne Salvation but such doe leade men away from the true cause of theyr Salvation and bring them to a false and erroneous cause 2. Thes 2.13 For Salvation floweth and proceedeth from no cause else but even from the free mercy and favour of God Therefore the Scripture doth often reduce vs to Election as to the onely true originall of our Salvation shewing thereby that Salvation proceedeth not else-where but from the eternall Election and free mercy of God Farre therefore be from vs these fanaticall spirits which with a prowd looke and face of brasse doe reiect and spurne at this most wholesome doctrine of Predestination For of that which they thinke they know best they are most ignorant and when as in theyr owne carnall senses they would seeme most wise and most godly then are they of all other most vayne and most prophane But thou O man which art but a vayne and fading shadow why dost thou with thy impure lippes and malicious tongue reproch or vilifie the wholesome trueth of God and layest it open to the common contempt and scorne of the disordered common people Wilt thou bee wiser then God in that thou art not content with that means of attayning salvation which God from everlasting hath appoynted and ordayned before thou wert Wilt thou have God which created thee subiect vnto thee Wilt thou aske him the reasons of his counsell Acknowledge and bewayle thine owne wickednesse and vncleannesse and heartily detest and abhorre those workes fore-seene together with thine vntowardnesse and pollution and humbly fly vnto beseech the infinite free mercy of God that he taking pitie vpon thee would vouchsafe in and through his Sonne to receyve thee into his favour and to save thee otherwise thou and thy workes fore-seene which are odious vnto God must needes perish everlastingly What art thou that forbiddest that to be taught which God will have to be published and preached all about Thinkest thou that he is foolish or ill advised that hitherto he knoweth not what ought to be taught and what ought not to be taught that thou art become his master to prescribe a rule how to ordaine things what to teach as though hee knewe not what ought to bee done except thou shouldest instruct and teach him as if he were rude and vnskilfull Ought the Creator come to learne of thee being an vncleane creature what is meete to be preached abroad Tell me I pray thee where is thy face and conscience where is that feare and honour which the creature ought to give the Creator Surely it is not in thee for then thou wouldest submit thy selfe to God and to his wisedome with all humblenesse of minde and wouldest with due reverence give deserved thanks vnto him for this so merciful Decree of his But it is no marvell that thou iudgest so rashly and wickedly of Predestination and the doctrine thereof seeing that thou presumest to search and find out that Decree of God without the helpe of his word by thine owne madde and distracted speculations And therefore most fitly hath Austine spoken of thee Epist 105. and of such that are like thy selfe Let him that can search this deepe and hidden mystery and prie into this great depth but let him take heed hee fall not into it There the holy man speaketh of those which when they dispute or speake of Gods Predestination doe straggle beyond the compasse and bounds of Gods worde and follow theyr owne speculations and fantasies But thou if thou be wise
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