The Proeme, ſhewing, wherein both the eternall happines and miſery of man conſiſteth: and ſo way is made vnto the preſent buſines that is in hand.

CHAP. 1.

AS there is nothing that can happen to a man more to be deſired, or more comfortable in this miſerable life, then for him well and plainly to know the true God, and his due worſhip: ſo can there nothing befall him more miſerable or hurtfull, then for him to be ignorant of the true God, and his due worſhip. And as nothing can more effectually reioyce the heart of man, then a good hope and an vncorrupted conſcience (for in a good conſcience God himſelfe liveth, and in it Chriſt dwelleth, and worketh by his power vnto eternall life) ſo alſo is there nothing that more diſturbeth a man, or more ſharply tormenteth him, then an evill and a deſperate conſcience, (for in it Sathan hath the chiefeſt place, and in it ruleth and worketh powerfully vnto eternall deſtruction) wherefore every man ought dayly through the courſe of his whole life, earneſtly to weigh with himſelfe, and alwayes with a deepe and ſerious cogitation, to conſider by what meanes he may be reconciled to God againe, and ſo be freed from the ſlavery and tyranny of the Devill.

Which that he may attaine vnto, he muſt labour and ſtrive to come to the true way to know God, and the proper cauſes of the attayning of ſalvation. The former of which he ſhall find in Gods word alone, and the latter, in his goodnes only. For, looke what things ſoever God would have knowne of man heere, concerning his good and acceptable will, thoſe things hath he moſt plentifully and lively expreſſed and manifeſted in his word conteyned in the bookes of the Prophets and Apoſtles. And that in ſuch ſort, as that God himſelfe will preciſely be acknowledged ſuch a one, and ſo be worſhipped, as he is revealed in his Goſpell. They therefore do attribute due honour and glory vnto God, who do acknowledge him to be ſuch a one, and ſerve him in ſuch manner onely, as the holy Ghoſt hath ſet him forth in the holy Goſpell of our Saviour. But whoſoever have a minde to worſhip and acknowledge God otherwiſe then he hath manifeſted himſelfe in his word, they do, not only ſwarve from the right way to ſalvation, but alſo ſeeke God without God, and frame vnto themſelves a vayne idoll in ſteed of the true and living God, and enter into an intricate laborinth, where out they ſhall never finde iſſue, but eftſoones come to naught, and vtterly periſh in their errours.

Furthermore, although God in his eternall eſſence and maieſty be infinite, and conteyned in no one naturall place, nor can be comprehended and perfectly knowne of any creature, eyther caeleſtiall or terreſtriall, (for betweene a thing infinite, and a thing finite, there is no proportion) yet notwithſtanding he hath ſo lively and manifeſtly declared, and layd open his wonderfull goodnes towards man in his ſonne, and in his merites, that no man (except he be altogither an infidell and an alient from God) can doubt of it. For God hath ſent his onely begotten Sonne our Lord Ieſus Chriſt into this world, Iohn. 3.16. that in him he might give vnto vs true wiſedome and righteouſnes, true holynes and redemption. Whoſoever therefore do truly acknowledge and freely confeſſe his Sonne to be their Redeemer and Saviour,1. Cor. 1.30. they do not onely ſee the ſecrets, and as it were the open breaſt of God layd open vnto them, but alſo, ſhall have him their mercifull and loving Father, who otherwiſe is a ſeveare and terrible Iudge, and may be as ſure and certayne of their ſalvation (if they perſwade themſelves and beleeve that God is conſtant and true in his word of promiſe) as if they did ſenſibly and fully enioy it alreadye. For Chriſt by his bloud which was ſhead vpon the altare of the Croſſe, hath ſet them free from the power and ſlavery of the Divell, and God hath taken them to favour agayne, and by the power of his ſpirit, hath renewed and reformed them, and drawne them to Chriſt, and planted them in him by a true and a lively faith. And to conclude, by his mighty power he doth ſhield and defend them againſt all the deceits and aſſaults of the Devill. Whoſoever therefore goe about to overthrow and deſtroy them, muſt firſt overcome God himſelfe: and ſeeing that he can be vanquiſhed of none, therefore their ſalvation is ſo ſure and firme, as God in his heavenly Maieſty and mighty power is invincible.

Heere the ſumme of the whole worke, with a briefe declaration and diviſion of it, is conteyned.

CHAP. 2.

BVt that all the cauſes of Salvation may be layd open in order, ſome place of Scripture muſt be choſen for declaring of them. And although the cauſes of Salvation do offer themſelves heere and there in many places both of the old and new Teſtament, which do plainely and diſtinctly enough declare, and ſubſtantially inforce all the parts of this happines: yet amongſt all others that place to the Romanes eſpecially pleaſed me, Ca. 8. v. 29. & 30. and ſeemed fitteſt for this purpoſe. For that place conteyneth and vnfoldeth whatſoever is neceſſary to the attayning of Salvation. The words of that place are theſe, there the Apoſtle amongſt other things, ſayeth thus, Thoſe whome God knewe before, he alſo did praedestinate, that they ſhould be like faſhioned vnto the ſhape of his Sonne, that he might be the firſt begotten amongst many brethren: Moreover, whome he did praedestinate, them alſo he called, and whome he called, them alſo he iustifyed, and whome he iustified, them alſo he glorified. There the Apoſtle eſpecially handleth and diſcourſeth of the calamities and ſorrowes of the godly, namely, that they which are choſen of God from the beginning vnto the fellowſhip of Salvation, are neither at all adventures, nor by chance, nor by any their owne loſſe afflicted with theſe or theſe evils and inconveniences, but that by the eternall and vnchangeable will and providence of God, and of his eſpeciall goodnes, they among all others are grieved and afflicted with theſe miſeries: for the children of God muſt heere vndergoe a long and grievous warrefare, before they can come to the attayning of victory and triumph. Therefore God bringeth them to the excellent and heavenly glory, by an vneaſy, and an ignominious croſſe. So that the Apoſtle heere tearmeth this grievous croſſe, continuall perſecutions, all manner of reproaches and rebukes, and all other iniuries and misfortunes by the name of the ſhape or image of Chriſt, becauſe the elect muſt indure them patiently as long as they live, even as Chriſt hath indured them. Therefore although it was the Apoſtles purpoſe, to exhort the godly to an invincible patience, and an vndaunted perſeverance, that being ſuſteyned with a certayne hope and conſtant aſſurance, they ſhould wayt for an happy iſſue out of all theyr miſeries; yet notwithſtanding he layes open the true fountaynes and ſprings, from whence ſalvation flowes and ſprings foorth, and ſets downe the fyrſt cauſes from whence it is derived, poynting at them as it were with his finger.

And ſurely in every word of that place, there is not onely great importance and ſingular grace, but alſo the words themſelves are for the moſt part compleat and perfect oracles, and conteyne in them whole ſentences. I have thought good therefore briefly to runne over, and compendiouſly to expound them. But before I ſet vpon the expoſition of the words, the order and courſe of the cauſes of Salvation muſt ſeriouſly be weighed and conſidered. For the cauſes in regard of their coherence are raunged and diſplayed by Saint Paule by a moſt divine skill, and a moſt exquiſite and logicall methode. For in the firſt place he ſetteth downe the foreknowledge of God, as the firſt and ſoveraigne cauſe. Then he proceedes vnto predeſtination, as being next to that; Next he turneth his courſe and manner of teaching to the effects of both theſe, as to the ſubordinate and ſecond cauſes. For God by his foreknowledge foreſawe all things from before all beginnings. Nothing is exempt from this foreknowledge of God, but all things, and every one thing is contayned and comprehended in that.

After this, hee deſcendeth from this generall and common fore-knowledge of God, as from a large and vnlimited voyce vnto predeſtination, as vnto a more ſpeciall kinde included in this fore-knowledge, and ſo hee proceedes from a generality, vnto a more certayne and particular kind.

For the foreknowledge (as in the larger ſignification it is taken for his providence) is Gods eternall decree, by which he determined to make the world, and all that is therein, and to make his glory manifeſt vnto reaſonable creatures, namely, vnto men and Angels, by the governement of the things which hee had made.

But predeſtination chiefely is referd and reſtreyned vnto mankinde, which God by predeſtination hath divided into two kindes of men, ſo that of his owne ſole and vndeſerved grace he hath choſen ſome from eternitie, whom he would make his heyres in Chriſt, and bring to everlaſting ſalvation: and hath appoynted other ſome vnto everlaſting puniſhment and deſtruction, to the which alſo he brings them by his iuſt iudgement from their owne deſerts. Then the Apoſtle proceedeth vnto the ſubordinate cauſes of ſalvation, and ſheweth by what meanes and degrees, the elect on the one ſide come to eternall life, and the reprobate on the other ſide are brought to eternall torments, as hereafter in the declaration hereof ſhall clearely and plainely appeare.

Furthermore alſo, I thinke this worthy the obſerving, to ſhew in what order Saint Paule hath diſpoſed and placed the cauſes of Salvation in reſpect of time. And he hath digeſted them with ſuch arte and method, as that he hath divided them into three diſtinct differences of times. For, certayne of them do farre ſurpaſſe and exceede all tranſitory times, as Gods foreknowledge and predeſtination: theſe two cauſes of Salvation were from eternity appoynted of God without any beginning. Certayne of them are made and remayne in time, and in theſe ſucceeding ages, as vocation and iuſtification: the former of which is wrought by the outward preaching of Gods word, and the inward working of the holy ſpirit in the heart and will of man; and the latter is gotten and beſtowed vpon man, by the onely merites and power of Chriſt his paſſion. So theſe two cauſes doe ariſe in this life, and in our age. Certayne of them are mixt, ſo that partly they are wrought in this life, partly in the time to come after this life, as namely they which are begun heere and finiſhed there, as glorification, and thoſe things that depend thereof.

This glorification conſiſteth in the true image of God, and the conforming of our will with his will. And this image of God and faſhioning of our will with his will, ariſeth and ſpringeth from true and effectuall regeneration. And regeneration beginneth in this life preſently vpon our vocation, and is increaſed and continued through the whole courſe of our life, vntill at the laſt it be throughly conſummated and finiſhed in an other life.

Therfore theſe inferior & ſecond cauſes are as it wer certaine means & interpoſd degrees, by which the holy men of God, by his eternall counſell, are brought to the full poſſeſſion and fruition of everlaſting life and ſalvation, as heereafter ſhall be ſhewed in the handling of them.

In the next place, theſe cauſes do as aptly agree together betweene themſelves in their order and placing, as the links of any chayne, ſo that no one of them can be moved out of his place, but the whole rancke and order of them will be broken, and fall to nothing. The order therefore and placing of theſe cauſes, is in the manner of a golden and princely Chayne, whoſe linkes hang together ſo artificially and workemanlike, that not one linke can be taken away without the breaking of the whole Chayne. And this Chayne is nothing elſe but an excellent glaſſe of Gods goodnes and mercy (for the holy Ghoſt hath made and linked together this Chayne, of the beſt and chiefeſt of Gods benefits) and it is the higheſt honour and incredible glory of Gods children, with which they are beautified in this life, and ſhall be crowned like Kings in that life eternall which is to come, and ſhall ſhine more bright then the Sunne it ſelfe in his chiefeſt glory. And to conclude, this Chayne is as it were a golden and celeſtiall hooke, wherewith the Sonne of God letting it downe from heaven, draweth his elect from out this world, as out of a raging and tempeſtuous ſea, and bringeth them into his heavenly and everlaſting reſt, as into an harbor moſt ſafe from the danger of any ſtorme, and into a moſt pleaſant place of refreſhing and freedome from all miſeries.

Laſtly, the Linkes of this Chayne, are in number five, in every of which, what, and howe great benefites of God are conteyned and included in the declaration hereof, ſhall hereafter be ſhewed.

Theſe thinges I thought good for certayne cauſes to ſet downe, as ſome briefe and compendious Preface, before I would handle the expoſition of the words: which now beeing finiſhed, I doe betake my ſelfe orderly to thoſe thinges, which as yet remayne to bee handled and diſcuſſed.

Now the holy Spirite vouchſafe to bee preſent with me, by his holy inſpiration and direction, and to guide me, that am to ſpeake of ſuch high and hidden Myſteries of Heavenly thinges, and ſo inlighten and direct my vnderſtanding by his bright-ſhining Light, that thoſe things which ſhall be ſpoken concerning the chiefeſt Articles of Chriſtian Fayth, and Principles of Religion, may be ſo ſpoken of me, that they may tende to the Honour and glory of God, and the edification and profit of my brethren.

That GOD doth exerciſe his with continuall afflictions, for their amendement and health, and makes them conformeable to the Image of his Sonne, in affliction here, and in the life to come in glory.

CHAP. 3.

FIrſt, wee muſt vnderſtand, that Saint Paules purpoſe was, ſtrongly to comfort the Faythfull, and to rayſe them vp in Hope, leſt they ſhould be faynt-hearted, and fall into Deſperation, by reaſon of their infirmities, and dayly ſlippes, without which they cannot live: as alſo by reaſon of any kinde of calamities and miſeries, to which they are dayly ſubiect and afflicted. Which that hee might throughly confirme, and evidently proove by ſubſtantiall cauſes and reaſons, hee ſettes forth the moſt conſtant and vnchangeable Will of God, and his moſt favourable and wonderfull Goodneſſe and Mercye towardes the Faythfull, as a moſt ſtrong and invincible Bulwarke and Rocke of Defence; and brings this foorth as a ſtrong, and vnreſiſtable Argument, that GOD the Father of Mercy, doth willingly and eaſily forgive the weake falles of his Children. Next, that the calamities and other afflictions of this Life, are nothing elſe, then Gods fatherly Correction, and wholeſome Chaſticements. And therefore hee ſendeth afflictions to his Children, that they might knowe theyr ſinnes, and knowing them, might deteſt them, and ſeeke and have remedy for them, in his more then Fatherly Compaſſion. Therefore GOD correcteth and beateth his Children with one Rodde or other, to the intent that hee might better them, and hee bettereth them, to the intent that hee might ſave them. Wherefore, to this ende and purpoſe doth hee chaſtiſe and exerciſe his Children with theſe outward afflictions, as with a Fatherly Correction, that they might learne to hate theyr inward ſinnes, and abhorre them, and decline from them. By how much therefore hee ſendeth more and greater afflictions to them in this Life, by ſo much the more doth he declare and ſhew himſelfe to be carefull of their amendement and Salvation. For ſuch is the ſluggiſhneſſe and ſtubburneſſe of mans Nature, that vnleſſe it be ſubdued and brought vnder, by ſundry and hard afflictions, it will not acknowledge her ſinnes and wickedneſſe, nor deſiſt from them.

By this meanes, GOD indeede doth declare, that he hath greater care of their Salvation, then they themſelves: becauſe hee not onely drawes them, and invites them to his Favour, being as it were vnwilling, and ſtrugling agaynſt him, by his more then Father-like voyce, ſounding in the Goſpell; but alſo he awakens them with ſharpe Corrections, and terrible threatnings and forceth and compelleth them to flye to his Mercie. Behold how great Gods goodnes & mercy is towards miſerable man, in that he had rather of his owne aboundant Grace ſave him, than for mans ſinne, though never ſo great and horrible to condemne him. Hee therefore that doth not weigh and thinke of his afflictions, to this ende, and with this Meditation, is ſcarce a Chriſtian, neyther hath hee as yet much profited in Gods Schoole, nor in the diſcipline of the Croſſe.

Paul therefore from this Chayne of Gods benefites, doth ſubſtantially proove, and ſoundly conclude, that the godly are not reiected of GOD for their infirmities and ſlippes: becauſe that this is the nature of God, and this is the office of Chriſt, that hee blotteth and wipeth out the ſinnes of his Children, ſo that not the leaſt remaynder of them ſhould remayne vncancelled. And then agayne, out of this very ſame Chayne, hee clearely prooveth and concludeth, that the godly are not ſeparated nor withdrawne from GOD by any miſeries and afflictions, how many or how great ſoever they bee, eſpecially ſeeing that theſe calamities are not onely as ladders and fit grifes ſet vp into heaven, but alſo ſeeing theſe calamities are nothing elſe, but Gods loving roddes and corrections, and as it were, certayne heavenly Hammers, vnder which, the godly, as it were vnder Gods Anvile, are prepared and fitted for that heavenly glory and life eternall.

Saint Paul therefore intendeth to comfort the weake and fearefull conſciences of the godly, and to eaſe and aſſwage their afflictions with this Meditation, namely, that God for the Bowels of his Compaſſion, is naturally moſt ready to forgive, and freely to remitte the ſinnes of them that repent. Next, that the trouble and afflictions of this life, which men ſuffer for the confeſſion and defence of Gods heavenly Trueth, are no ſignes of Gods hatred, but much rather moſt certayne teſtimonies and infallible tokens of his Love and Favour. The Apoſtle therefore perſwadeth every godly man, and exhorteth them all, to put on the Armour of Chriſtian Warrefare, and paſſe the Courſe and Race of this Life, manfully and faythfully reſiſting the ſundry ſleightes of Sathan, and the manifolde iniuries of this preſent Worlde, and faythfully and conſtantly bearing the Croſſe of Chriſt: Beeing ſtayed vp with this Hope, and fortified with this Confidence, that in that Croſſe of Chriſt, there is certayne Victorie, and eternall Tryumph.

Here followeth the Expoſition of the wordes, and firſt of the Foreknowledge of GOD, howe many wayes it may bee taken, and for what it ſerveth.

CHAP. 4.

NOwe it remayneth that according to the abilitie of my witte, and to the meaſure of the gifts of Chriſt, I ſhould take a view of every Lincke of Paules Chayne, and diligently weigh and conſider what they promiſe in the beginning, what in the middle, and what in the ende.

The fyrſt Lincke therefore of Paules Chayne, is, the Foreknowledge of God; but leaſt the ambiguitie of the word ſhould deceyve any man, and cauſe him to erre, wee muſt knowe that the fore-knowledge of God is taken two manner of wayes, for ſometimes it is vſed generally, and ſometimes particularly. Of both the ſignifications I thought good to ſpeake a few things.

The fore-knowledge of God, taken generally, is no other thing, then the moſt profound and immeaſurable Wiſedome of God, by which he now knoweth, and from before the beginning fore-ſaw and knew all things, which were done from the beginning of the world, or which are now done, or which hereafter ſhall be done, and therefore hath relation not onely to thoſe things, which God himſelfe hath already done, or doth now, or hereafter will doe: but alſo to all thoſe things, which all the Creatures together, or any one by itſelfe, as well good as evill, eyther doth now, or hereafter will doe.

Neyther doth it belong onely vnto the outward endevours and woorkes which now are, and fall out in the ſight of man, but it hath relation alſo vnto the moſt ſecret affections and corners of our heartes, to our pryvieſt conſultations, and to our moſt inward and hidden thoughts. For as the eſſence of God in his maieſtie, is altogether infinite, and ſpread through and above all thinges; So is his Fore-knowledge alſo altogether incomprehenſible, which ſtretcheth it ſelfe through and beyond all ages, and alwayes ſaw perfectly from the beginning all thinges contained in them, as if they lay preſent before his eyes, and fore-ſaw and knew them before they were. Therefore nothing, whether good or badde, whether paſt or to come, can eſcape this fore-knowledge of God.

And whereas I ſay, that the fore-knowledge of God, did from before the beginning fore-ſee and fore-know, both things paſt and things preſent, I would not have it ſo taken, as if I thought that the diſtances and differences of times were to be attributed vnto him by time paſt, and time to come: but that all things which have beene created and made in heaven and in earth, and which ſhall bee created and made vnto the end of the world, are preſent before God, and ſo preſent, as that he ſeeth and beholdeth all and every of them, not as by an imagination, but truely and before his eyes indeede. Things paſt therefore, and things to come, have alwayes beene in Gods ſight, as thinges preſent, and ſo ſhall ever remaine. So that all things, whether things paſt, or things to come, are preſent to Gods fore-knowledge, yea, and ſo preſent, as that neither things paſt, are paſt, nor things to come, are to come vnto him. So theſe differences of times, have relation and ought to bee applyed vnto the creatures, and not to God himſelfe. Wherefore, whereas thinges paſt, and things to come, are attributed vnto Gods fore-knowledge, it is not in the reſpect of God himſelfe, as if theſe or thoſe ſpaces and diſtances of times fell out in him; but it is in reſpect of the things themſelves, which cannot bee made knowne and applyed vnto the creatures, without ſome certayne order and ſucceſſion of times. This is the firſt ſignification or acceptation of the fore-knowledge of God, which, as it foreſaw and knew all things from before the beginning, it is called the Wiſedome of God: and as it doth order and deſigne all things to their proper ende, it is called his Providence. So what thinges ſoever God hath foreſeene from eternitie, they are all certayne, and cannot fall out nor be otherwiſe, then hee hath moſt wiſely ordeined. Therefore, as God in time beginneth to know nothing, which hee fore-ſaw not for ever: So alſo doth hee nothing in time, which hee did not fore-ſee and decree, that hee would doe from before beginnings. For God doth nothing by a newe or ſudden Will, but doth and willeth all things by his conſtant and eternall Will. And let this ſuffice to be ſpoken of the general fore-knowledge of God; Now a few things remaine to be ſpoken of his particular fore-knowledge.

The particular Fore-knowledge of God, is taken for the favourable affection of his everlaſting Love, by which he fore-knew his Elect from everlaſting, and ſeparated them from the reſt, and loved them, and that with a great and incredible Love. For this word of ſeeing and knowing in the phraſe and propriety of the Hebrew tongue, doth oftentimes ſignifie the approbation of ſome thing, and a ready and favorable affection and good liking towards it. Of this Paul ſpeaketh properly, whenas he ſaith, Thoſe whom he knew before, thoſe alſo hath he predeſtinate.

This knowledge of the eternall Fore-knowledge of God, is not onely very profitable for vs, but alſo moſt neceſſary and comfortable, that we may know, that nothing can be hidde from, or eſcape Gods eyes, but that all and every thing, even the greateſt with the leaſt, and the leaſt with the greateſt, as well internall as externall, lie manifeſt and open in the ſight of God. Theſe things ought to inſtruct vs in the feare of God, and keepe vs in the ſame, that wee ſhould not thinke or doe any thing, that might diſpleaſe him, or be contrary to his good liking. And this feare of God, being gathered from his fore-knowledge, ought to bee vnto vs in ſtead of a Bridle, by which wee ſhould be bridled and withdrawne from all evill, ſo that we ſhuld feare nothing more, then to offend God by our wickedneſſe; which is ſo terrible, ſo iuſt and ſo ſevere a Revenger of evill. For there is this relation betweene his anger and our ſinnes, that ſinne can no ſooner be committed of vs, but we binde our ſelves as with an obligation or handwriting, given vnto God, vnto condigne puniſhment for the ſame. Therefore if we ſhall be bold and haſty to commit ſinne, God alſo himſelfe, the iuſt Iudge and Avenger of all wickedneſſe, is ready furniſhed and armed with his great and dreaded Power to puniſh vs: ſo that it is as poſſible, that God ſhould ceaſe to be God, as that he ſhould leave ſinne vnpuniſhed; except it be redreſſed by true and hearty repentance and amendment of life. Agayne, the dayly remembrance of this fore-knowledge of God, will be as it were, a ſharpe goade vnto vs, that being awakened by it, we may beſeech Gods Maieſtie with our fervent prayers, that he would vouchſafe by the power of his ſpirite, to turne our hearts and willes away from all evill, and incline them to all goodneſſe, leſt we follow the ſway and courſe of our corrupt Nature, running headlong into all kinde of wickedneſſe, and leſt that the abhominable workes and wicked deeds that we have committed and heaped vp together, doe ſeparate vs from God, and thruſt vs downe into everlaſting paines and torments.

This Fore-knowledge therefore of God, and the ſerious meditation thereof, ought to be our beſt inſtructer, to teach vs all humbleneſſe and lowlineſſe of ſpirite, eſpecially then, when wee fall into great and manifold ſinnes, which make vs odious and abhominable before God. So this miſerable condition of ours, ought to excite vs dayly with ſevere and ſharpe diſcipline, on the one ſide to a true miſlike and hatred of ourſelves, and on the other ſide to an earneſt invocation of Gods divine power, that for his great mercy ſake, he would graciouſly forgive and pardon vs all our ſinnes through Chriſt, which we alwayes have and doe commit againſt him, and that hee would dayly more and more forme and faſhion vs by his ſpirite vnto his owne Image: that being ſo renewed, we may truely acknowledge, and from our hearts deteſt and abandon our horrible ſinnes, and every vncleaneneſſe: that ſo at length wee may bee aſhamed of our ſelves, knowing that every leaſt offence is ſuch an vgly ſpot, and deteſtable infection in the ſight of God, that he doth ſo much abhorre it with his whole Nature and Will, and is ſo ſet againſt it, that he neyther can nor will abyde or ſuffer the leaſt remaynder thereof to ſtay amongſt his Creatures. They therefore, that willingly and wittingly tranſgreſſe and ſinne againſt the commandements of God, they deſpiſe and diſhonour God, and ſerve the Divell as their Maſter, and are become his living ſlaves and curſed habitations. Looke how much therefore they deſpiſe God, and fly from him, ſo much doe they love Sathan and followe him; and how much likewiſe they diſhonour God, and ſet him at naught by their vncleanneſſe, ſo much doe they honour the Divell, and increaſe his kingdome. For God and the Divell are ſo contrary one to the other in their nature and will, that there is a greater & a more vehement contrarietie betweene them, then there is betweene fire and water, or then can be ſhewen betweene any other naturall diſagreeing contraries. So that whatſoever is attributed to the one, muſt needes be withdrawne from the other: one and the ſelfe ſame thing doth not pleaſe nor agree to them both, nor one and the ſelfe ſame thing, can in no ſort bee attributed and given to both. They therefore which follow the one, muſt needes ſhunne and flie from the other, and they which ſhunne and flie from the one, muſt needes follow and embrace the other: For there can come no meane betweene two things ſo extreamely contrary. And let this ſuffice, to be briefely touched and ſpoken by the way, concerning the firſt Linke of Saint Paules Chayne.

Of Predestination, howe it is distinguiſhed from Foreknowledge, how many wayes it is taken, of how many Degrees it conſisteth, what it is: and how it is distinguiſhed from Fore-knowledge.

CHAP. 5.

THe ſecond Linke of Pauls Chayne is Predeſtination, and this Predeſtination is put vnder Fore-knowledge, as vnder the firſt and larger Cauſe. For Gods Fore-knowledge ſtretcheth it ſelfe vnto the whole compaſſe of the vniverſall World, and to all the parts thereof, and to all the qualities and actions of the parts of it, and as well to thoſe thinges that ſhall be made, as vnto thoſe things that are made; and beholdeth and comprehendeth as well the evill workes of the wicked, as the good workes of God. But Predeſtination is reſtrayned and bound vnto reaſonable Creatures. Who ſeeth not therefore, that Fore-knowledge is a word of a larger ſignification, and Predeſtination a word of a ſtricter ſignification? Yet notwithſtanding the Apoſtle doth reſtraine this generall word, vnto the Salvation of the Elect, in this preſent place: and therefore rightly affirmeth, that whom God knew before, that is, whom hee determined to ſave, thoſe alſo hath hee predestinate, that they might bee made like vnto the Image of his Sonne, to witte, firſt in the Croſſe, and afterward in glory. For Gods choſen Children muſt vnder-goe and ſuffer many reproches and ſlaunders, a hard Warre-fare and Conflictes, and diverſe and ſundry Perſecutions, and Oppreſſions, as long as they remayne in this life, for the name of Chriſt and the Profeſſion thereof, before they can come to that ioyfull Tryumph and heavenly Glorie: There alſo ſhall they be like vnto Chriſt, as they have beene Partakers of his Croſſe heere in this life.

But before wee beginne or declare the Definition of Predeſtination, three things muſt be cleared: firſt, whether there bee Predeſtination or no; ſecondly, in howe many Degrees this worde Predeſtination is contayned and expreſſed: and laſtly, howe many wayes it is taken. Firſt therefore, wee muſt diligently enquire, whether there be Predeſtination or no; leſt this Labour and Treatiſe may ſeeme to be vndertaken and purſued in vayne. But that there is Predeſtination, it appeareth, and may evidently bee prooved, firſt, by diverſe and pregnant places of Scriptures, and alſo by famous Myracles. The Scripture certainely in many places prooveth and declareth, that God doth alwayes chooſe ſome certaine Flocke out of the whole companie of Mankinde, which hee loveth, adorneth and beautifieth with eternall bleſſings over and above all the reſt. For the proofe of this, many manifeſt places of Scripture may be produced and cited, as namely theſe: Many are called, Cap. 20. verſ. 16. Cap. 15. verſ. 16. Cap. 10. verſ. 16. but fewe are choſen, ſayth Chriſt, in Saint Matthewe. And agayne, You have not choſen me, but I have choſen you, ſayth Chriſt in Saint Iohn. And agayne, And other Sheepe I have, which are not of this Folde, them alſo must I bring, and they ſhall heare my voyce, and there ſhall be one Fold and one Shepheard ſaith Chriſt in Saint Iohn: Alſo, he hath choſen vs in him before the foundations of the world were layd, that wee ſhould bee holy and without blame before him through love, Cap. 1. v. 4. ſayth Saint Paul to the Epheſians. Againe, I have much people in this City, ſaith the Lord vnto Paul in the Actes of the Apoſtles. Many ſuch teſtimonies may bee produced out of the holy Scriptures, which clearely and playnely ſhewe and teach, that God hath mercifully choſen ſome to Salvation, and hath iuſtly reiected ſome from it. Neither of which come by any chance of Fortune, or Will of man, but both proceede from Gods eternall and vnchangeable Decree. And where Election is allowed, there cannot be allowed or approved the accepting of all.

Furthermore, there are almoſt an innumerable company of ſayings, and ſentences all about in the holy Scriptures, in which God hath promiſed to a fewe, even to ſuch as love him, eternall ioyes, ſuch as neyther eye hath ſeene, nor eare hath heard, nor hath entred into the heart of man. Hither belong all thoſe Teſtimonies of Scripture, which preach and teach of free Remiſſion of ſinnes, of Vocation, of Iuſtification and of Sanctification. They therefore which doubt whether there be any Predeſtination and Election or no, doe call in queſtion the whole Scriptures of God, and doe defame and accuſe it of manifeſt vntrueth. And further, they ſeeme to accuſe of lightneſſe, and to laugh at all the Promiſes, concerning eternall Life, and the Heavenly Glory which is to bee revealed, and beſtowed; as though they were olde wives fables: As if God had inſerted vayne and fruitleſſe wordes in his holy Scriptures, which ſhould feede man with vayne hope, and not performe and make good the Promiſes indeede. And to conclude, they which waver, and remayne doubtfull concerning Election, doe alſo doubt whether there bee any certayne Iudgement of GOD, whereby hee knoweth and diſcerneth, as by a true and infallible marke, the godly from the wicked, and thoſe that ſhall be ſaved, from thoſe that ſhall be damned; and by making a doubt of that, they make a doubt whether God be God or no: which thinges, ſeeing they are falſe and abſurde, wee muſt conclude as a moſt certayne and knowne Trueth, that Election is a thing certayne and vndoubted of.

Over and beſides theſe teſtimonies of Scripture and words of promiſe, there are divers and ſundry Myracles of the conſervation of the Godly, found in many places of the Scripture, which God hath wrought ſince the beginning of the world, whereby it is clearely and vndoubtedly confirmed, that there are ſome choſen of God from among the reſt, and beloved of him more then others. Hither belongeth the ſaving of Noah in the Flood; Gen. 6.7. Gen. 13. the delivering of Lot from the deſtruction of Sodome; the bringing of the people of Iſraell out of Egypt: Exod. 12.13.14. hither alſo belong all the places of Scripture, wherein we reade that GOD hath defended the good, and beaten downe and deſtroyed the wicked. Theſe Myracles and wonderfull workes of God, doe confirme more clearely then the Noone-light, that there is a certayne Flocke, which above the reſt, God loveth with a moſt tender affection, and with his Fatherly care doth conſerve and keepe wonderfully in this life, and which hee defendeth and vpholdeth by his mighty Power, againſt all the ſleights of Sathan, and againſt the devices and iniuries of his inſtruments. Theſe and ſuch like vnvſuall workes and more then marveilous wonders of God, are ſo cleare and manifeſt, that no man can doubt of them, though never ſo little, except hee deſire willingly and obſtinately to bee blinde and ignorant. Now of theſe things that are ſpoken here, it may clearely and ſtrongly be gathered and prooved, that there is Predeſtination: And theſe things ſhall ſuffice concerning the firſt thing, now we muſt ſpeake ſomething of the ſecond.

To predeſtinate therefore is, to purpoſe and determine ſomething with ones ſelfe, that it ſhould have a being, before ſuch time that it be, or doe any thing: and withall, it is the ſetting apart, and ordeining of that thing vnto ſome certayne ende. This belongeth not peculiarly onely to God himſelfe, but alſo ought to have relation vnto every wiſe and prudent man, which before hee take in hand to bring to paſſe any thing, is wont ſeriouſly and adviſedly to have ſome conſultation, concerning the end for which he will bring that thing to paſſe. But when this is attributed vnto God, it is alſo very large, and is extended generally vnto all creatures, which God from everlaſting by his certaine decree hath ordeined and diſpoſed to this or that vſe and ende before they were created. But here, when we ſpeake of Mankinde, and their ende; this word of Predeſtination is to be referred vnto that deepe and hidden Counſell of God, by which hee hath from everlaſting firmely decreed and appointed, what hee would have done with every particular man. Further, that the nature of Predeſtination might the more rightly be vnderſtood, it muſt be explaned by certayne degrees. The firſt degree therefore of Predeſtination is; That God from euerlaſting, before the foundations of the world were layd, decreed to create Mankinde in true holineſſe and righteouſneſſe according to his owne Image. And that this is ſo, the Scripture witneſſeth in many places, and the event it ſelfe confirmed it by experience of the deed done. The ſecond degree of Predeſtination is, whereby God in his moſt iuſt and moſt wiſe iudgement determined to permit and ſuffer that Mankinde ſhould be tempted of the divell, and ſhould fall into ſinne and eternall deſtruction.

Here is inſerted a certayne Digreſsion of the Fall of our firſt Parents, which, although they conſented vnto the Serpents perſwaſion by their owne proper and voluntary Will, and ſo fell from God, yet this their falling away, was not altogether without Gods eternall purpoſe.

CHAP. 6.

AS God from everlaſting did fore-ſee and ordayne all other things, ſo among theſe, this Fall of Mankinde, in the perſon of our firſt Parents, and all other evilles which followed and flowed from thence. So that hee was willing to ſuffer, and not to hinder this Fall, that it might be done by others, and not by himſelfe: otherwiſe, it had beene even as eaſie for him to have kept our firſt Parents from falling, as it was to create them. For looke how eaſie it is for him to doe that which he willeth, ſo eaſie likewiſe is it for him to hinder that which he willeth not, as Saint Augustine ſayth.Lib. de corrept. & grat. ca. 96. Neyther was it any iniuſtice in him, but altogether iuſt, in that hee did not keepe them from falling, but ſuffered them to bee overcome by the Serpents perſwaſion, and ſo to fall into eternall Death. For God was not bound vnto them that hee ſhould preſerve them and keepe them from falling, becauſe hee did not promiſe it: Nay, God was not bound vnto them, to create them according vnto his owne Image, becauſe hee is a moſt free Agent: therefore much leſſe was hee bound vnto them, to ſave them from falling. Yea, our firſt Parents of their owne voluntarie and free-will, without any conſtraynt, did treacherouſly fall away from God, and ſo falling away, did infect both themſelves, and all their poſteritie with ſinne, and made them alliable vnto eternall Deſtruction.

But God not vnwillingly, but willingly permitted them to fall; otherwiſe, if any thing, though never ſo little, could be brought to paſſe, God not being willing thereunto, then God ſhould not be God: Our firſt Parents therefore in regard of themſelves, did that which God would not have them; but in reſpect of the omnipotencie of God, they could by no meanes doe it. Wherefore it is not to be doubted, but that God doth righteouſly, in ſuffring thoſe things which are done wickedly,Lib. de corrept. & grat. capit. 100. as S. Augustine ſayth. And although God do ſuffer this or that evill to be committed, and not hinder it: yet for all that, hee doth not of himſelfe bring to paſſe that evill, nor allowe of it. But good things which are conformable to his heavenly wiſedome, thoſe he fore-ſaw from everlaſting, and decreed to bring to paſſe and effect them. Therefore God by himſelfe is the firſt cauſe, and the only effecter of theſe things: becauſe that good things ſpring and flow forth out of the power of his divine Providence, as out of the onely fountayne that is never dryed vp. But evill things, although God alſo fore-ſaw them from everlaſting, and knew that they would come to paſſe; yet hee himſelfe, neither approoveth them, nor furthereth them, nor helpeth them, nor bringeth them to paſſe directly, but by his iuſt iudgement ſuffereth them to bee committed and done by others. Therefore God is not to bee counted as the firſt cauſe and effecter of them, but Sathan himſelfe, and mans free-will do beginne them and end them. So that Sathan and wicked men are the true and proper cauſes of evill. All things therefore whatſoever are done, although they be done by Gods Providence, from which nothing can be exempted; yet ſome of them are done, his Providence effecting them, and ſome of them are done, his Providence permitting, apoynting and directing them to their proper ends. Therefore all evill and wicked deeds whatſoever, are committed and done, Gods providence not effecting, but ſuffering them, becauſe that God decreed not that he would himſelfe effect them from everlaſting, but becauſe he decreed to ſuffer, and not to hinder them to be done of others. So that God not vnwillingly, but willingly ſuffered our firſt parents to ſinne. They therefore which attribute vnto God a permiſſion, which ſhould be contrary to his will, they deny him to be omnipotent. For he that permitteth any thing to be done, which by no meanes he would have done, ſurely he is not of ſuch power, as to let and hinder that which he would not have done. Therefore what things ſoever God ſuffereth to be done, he ſuffereth them willingly, for nothing can poſſibly be done, if he be vnwilling, or againſt it. Hence it followeth not, that God alloweth and approveth ſinnes in themſelves, as they are things ſimply evill and contrary vnto his will, but rather he hateth them with his whole will and nature, and (except he mercifully pardon them) he revengeth and puniſheth them with eternall torments.

This therefore muſt firmely be reſolved vpon, that al thoſe things which are brought to paſſe, either by God, he himſelfe effecting them, or which are done by other by his permiſſion, are not exempt from his providence, but are brought to paſſe by his iuſt iudgement. And God, ſeeing he is the onely and ſoveraigne goodnes, could not but make man good at the firſt, and like vnto himſelfe. For every piece of worke vſually is like and correſpondent to the workeman, becauſe that every cauſe bringeth forth an effect like it ſelfe: So that it is often ſeene, that a good cauſe generally and naturally bringeth forth a good effect, and an evill cauſe likewiſe an evill and corrupt effect. But when God by his eternall and vnchangeable decree had appointed mankind for the manifeſtation, partly of his mercy, and partly of his iuſtice, it was therefore neceſſary, that man ſhould be created ſuch a one by God as ſhould be meete and fit to attayne vnto thoſe ends for which he was created. Therefore although man were created by God, good, and without ſinne, yet notwithſtanding he was created good and without ſinne in ſuch ſort, that of good he might become evill, otherwiſe God could have neither manifeſted nor exerciſed his iuſtice nor mercy in him, and thoſe ends which were fore-knowne and appoynted of God from everlaſting, had fallen to the ground, and had not come to their proper effect and purpoſe, Man therefore was to be created of God, not neceſſarily good, but changeably: ſo that in reſpect of the things that happened in his way, he might be changed and become otherwiſe. But if he had bene created neceſſarily and vnchangeably good, he had been rather a God then a creature. For vnchangeableneſſe in it ſelfe is the propriety of God alone, and cannot be found in any creature, which alone is or may be changed. But God only is one and the ſame, alwayes conſtant, ever like himſelfe, and is never changed. And howſoever the holy Angels are already, and holy men ſhall be in the world to come placed in ſuch degree of goodnes, as that they may by no meanes fall from it into the contrary: yet in both theſe this vnchangeablenes is not a naturall propriety, but is and ſhall be the free gift and benefite of God.

Moreover, God was not the proper author of this change in man from God to evill. For he created man ſuch an one, that if he would himſelfe, he might have remayned without ſinne. For as his will was made free by God, ſo he alſo of his owne accord, without any outward conſtraint or compulſion, choſe the evill that was forbidden by God, and by chooſing that, did contrary to the will of God, and ſo ſinned. But if God ſhould have made that change in man from good to evill, certainely he ſhould have been no leſſe accounted the cauſe of the evill, then if he had created it from the beginning. For if he had eyther conſtreyned man to do evill by ſome forced and violent motion, or by any other meanes inclined his will to this evill, certaynely God himſelfe had ſinned together with man, yea had ſinned much more then man. For there remayneth more evill in the cauſe that doth compell, then in the cauſe that is compelled. But in as much as man of his owne accord leaned vnto the perſwaſion of the Devill, and withall, of his owne free will, without any outward compulſion deſired the evill that was forbidden by God, and ſo fell from God: this change therefore from good to evill did ariſe from Sathans perſwaſion, and from mans will freely chooſing and committing the evill. Therefore Adams free will and the Devils motion, are the true cauſes of mans miſery. So that although our firſt Parents were created by God according to his owne image in holines and righteouſnes, both in body and minde, and had free will given vnto them: yet this their free will was not ſufficient of it ſelfe to retayne Gods image and originall righteouſnes, becauſe they were overcome by temptation and ſinned. But if the participation and ayde of the divine grace had vpheld them, they had not fallen, but had remayned innocent, as at the firſt they were created.

Therefore although man was deceived by the temptation and ſubtilty of Sathan, and brought into ſinne: yet notwithſtanding becauſe that of his owne free will he did aſſent and agree vnto the perſwaſion of the Devill, therefore he himſelfe was the firſt and chiefeſt cauſe of his owne ruine and decay: for Sathan may perſwade a man to evill, but he cannot by force draw or compell any man to evill. Therefore this willing revolting from good to evill, is the cauſe of originall corruption, which firſt began to be in the firſt mans will, and afterward that infection and corruption by the iuſt iudgement of God deſcended and was derived vnto all and every of his poſterity, which hath made them altogether and every one apart by himſelfe ſubiect to Gods iuſt iudgement, and guilty of eternall damnation, and that ſo, that God the continuall enemy and revenger of all evill, may iuſtly ſuffer all and every of them to be deſtroyed and to periſh in that corruption, without doing iniury to any of them, becauſe he is indebted to none of them. So that the firſt man was ſo created of God, and ſo left vnto the free choyſe of his owne will, that he might remayne in his innocency, or fall from it if he would himſelfe. Although therefore, that to fall, and not to fall were vnto man indifferent and contingent, and eyther of them as well one as the other might have happened and fallen out: yet of theſe things (which were otherwiſe meere matters of contingency) that only fell out, which God from everlaſting had foreſeene and decreed that it ſhould happen. So that thoſe things which in reſpect of man are doubtfull, and of their owne nature apt to fall out on either ſide, which may happen or not happen, or which may come to paſſe otherwiſe then man had purpoſed; theſe very ſame things, I ſay, in reſpect of God, are certayne and determined, ſo that they cannot fall out otherwiſe, then God from everlaſting hath fore-ordained. Hereby it is manifeſt, that in things that pertayne vnto man, if a man reſpect the counſell and end of man, they are as it were matters of chaunce: But if a man conſider Gods decree, and the end appoynted of him, there are no matters of chance at all in inferior things, nor in any thing els whatſoever. For the creatures, which are ſaid to be ſecond cauſes, by reaſon of the want of wiſedome, do not foreſee and know the future events of things: and if peradventure they do foreſee any, yet they have them not in their power, nor are indued with any ſuch ability as to accompliſh them, and bring them to their wiſhed and appoynted end: wherefore many things oftentimes fall out and happen contrary to their intent and meaning, and even their ſetled counſels are many times broken off, and hindred, that they cannot come to their purpoſed and determined end; ſo the effect and end doth not alwayes anſwere the purpoſe and intent of the doer, becauſe one thing is intended, and an other thing happeneth. But God doth now ſee the future events of things, and beholdeth them as if they were preſent, and by his almighty power, can direct and bring them to their foreappoynted end and ſcope, againſt all lets and hinderances whatſoever. The event therefore and end is alwayes anſwerable to his eternall intent and purpoſe, ſo that that commeth to paſſe in time, which he purpoſed to himſelfe before time. The will of God, is the preciſe and abſolute neceſſity of things, as Augustine elſewhere ſpeaketh.

Moreover, although the firſt man could not of himſelfe change his will that was created good, into evill, without the motion of God comming in and concurring with it (for in God all things are moved, and without him there is no motion) yet the fault and crime that was committed by the firſt man, can not, nor ought not to be aſcribed vnto God, for that remayneth onely in the will of man. That this may be vnderſtood more plainely and diſtinctly of every man, there are two things to be conſidered in ſinne, to wit, the action, and the evill that is annexed and knit vnto the action. For the action it ſelfe, as far forth as it is an act and worke, is good, and God doth begin and finiſh it: but as farre forth as it is wicked, and hath evill annexed vnto it, it proceedeth and floweth from the corrupt nature of man. Moreover, although God may produce and performe ſome worke in the evill actions of men; yet God doth nothing but that which is good: for in him there is no evill, therefore alſo out of him can proceede no worke but good. Seeing therefore that he is wholy good, likewiſe muſt all his works be good alſo. For the effects are wont to imitate and reſemble their cauſes, ſo that they are ſuch as their cauſes have been before them. So that whomeſoever God ſtirreth vp and moveth, he doth it well and right wiſely, although the creature ſo moved by him may ſinne, and ſo fall from him. But man ſinned againſt the expreſſe commaundement of God, in that he freely choſe the evill; therefore the ſinne that was committed by him, is to be aſcribed properly to his owne will, and to be iudged as proceeding from it.

Therefore although the fall of the firſt man did proceede of his owne free and voluntary will, yet could it by no meanes be done without Gods eternall decree, becauſe that onely falleth out which God from everlaſting did purpoſe and foreſee. But ſinne it ſelfe, as it is a thing contrary vnto God, did ſpring from the will of man, approoving and committing it, Gods heavenly will ſuffering and permitting it. Therefore it may be gathered by the fall of man, that the firſt man was pliant, and eaſy to be inclined on eyther ſide. For ſuch a will was given him, that if he would he might have ſtoode ſtill, and remayned innocent, but he had no promiſe nor conſtancie given him to continue ſo, and therefore did he fall ſo eaſily, and tooke the fruite that was forbidden by GOD, and did eate it: Wherefore this change and fall from good to bad, was by all meanes neceſſary for the accompliſhment of Gods eternall counſell. For by it on the one ſide there was as it were an open dore, and a moſt fit occaſion offered, for God to ſhew his mercy by, and on the other ſide, an open gappe, and a moſt iuſt cauſe given him to exerciſe his iuſtice. For as the elect could not have been ſaved by mercy, except they had firſt ſinned, and thereby deſerved Gods moſt iuſt wrath and eternall damnation; ſo likewiſe the reprobate could not have beene condemned by his iuſtice, except they had beene firſt ſubiect vnto iuſt condemnation, by reaſon of their ſinne and falling from God. So God on the one ſide did erect his everlaſting iudgement ſeate, and on the other ſide opened and layde forth the infinite treaſures of hys mercy.

God therefore, that he might ſhew forth his power and his wiſedome, together with his vnſpeakeable goodnes, thought it better of evill things to produce good things, then to ſuffer no evill things at all,In Enchirid. cap. 21. ſayth Saint Augustine. For what can be better and wiſer then hee is, who knoweth how to bring forth exceeding great goodnes out of that which is very bad, and to convert vnto ſalvation thoſe things that are ready for deſtruction. For except God could have produced good out of evill, he would never have ſuffered the evill to have beene committed. In as much therefore as he hindred not the fall of the firſt man, who ſhall call him into queſtion, and who can or dare accuſe him of vnrighteouſnes? for by permitting that fall, he gat a moſt ample occaſion to ſhew forth his glory by. So that the fall of the firſt man Adam, was no leſſe neceſſary, then the manifeſtation and execution of Gods eternall purpoſe.

By all this it is manifeſt, that God is ſuch a worker, that he is able to fulfill and performe his good will even by the wicked and vngodly wills of men, not that the wicked have any purpoſe to be obedient vnto Gods will, but becauſe by the ſecret working of God, and his direction, they are drawne vnto it, themſelves not knowing of it. For God by his hidden power, as with an inviſible cord, doth draw the wicked, although they know it not, to the performance of thoſe ends which themſelves never aymed at. So the vngodly are directed to an end which themſelves know not of, by the ſecret power of God, without any purpoſe or indeavour of theirs, like as arrows flye without any feeling vnto the marke to which the Archer directeth them.

Heere behold and admire Gods provident bounty and favour, which diſdaineth not for our ſake to direct the wandring ſteps and indeavours of the wicked vnto an wholeſome end, to turne the greateſt hurt into the chiefeſt health, and a deſperate evill into good. In as much therefore as the wicked ſinne and do wickedly, it is their owne worke; but in as much as they bring to paſſe this or that by their ſinning, that is by the power of God, ſayth Saint Augustine. Epiſt. 48. ad l'incentium. And although that God and wicked men ſeeme to do one and the ſelfeſame worke, yet the men are faulty, and God only iuſt, becauſe in that one thing which they do, there is not one cauſe for which they do it,Lib. 21 de Gratia. & libero Arbitrio. ſayth Augustine. So the wicked do not become good, nor are held excuſed, although they do the ſame things which God would have done, becauſe in their actions, they have not reſpect vnto the will of God with a deſire to obey it, but follow their owne lewd counſels and wicked deſires. So alſo God becommeth not evill and vniuſt, but remayneth good and holy, although he willeth thoſe things which the vngodly do, becauſe God willeth them with a farre other manner of counſell and end, then the vngodly do will and do them. So in the death of Chriſt the action of the wicked was ſo evill, that in reſpect of them it could not be worſe nor more vile, for they ſlew the innocent, and killed the Lord of glory, and intended in that one conſent and outrage of theirs, to hinder the ſalvation of mankinde, yet that very ſame action, in reſpect of God, was ſo good and holy, that no other coulde bee better, nor more holy: becauſe he by the death of his ſonne would redeeme miſerable ſinners from eternall death, and tranſlate them into heavenly glory and eternall life. Wherefore wicked and vniuſt men oftentimes vnwittingly, and intending ſome other thing, doe fulfill and performe the good and righteous will of God. Yet notwithſtanding afterward, God iuſtly puniſheth & condemneth them: becauſe they purſue their owne wicked deſires and vngodly enterpriſes, and reſpect not, nor regarde Gods will at all. They preferre their owne perverſe affections before God, and before his will. So the actions of Almighty God and of wicked men differ by their diverſe purpoſes, and are diſtinguiſhed one from another in their diverſe ends.

So alſo at this day God ſuffereth many ſinnes to bee committed of wicked men throughout ſundry Nations, and in the greateſt kingdomes where he doth not vouchſafe them his word, nor reforme them by his ſpirite, and doth not enlighten their mindes with the knowledge of himſelfe, nor governe and incline their willes and affections ſo, that they may propoſe to themſelves this principall end, as their onely marke, namely to endevour to execute Gods knowne will earneſtly and continually, and to frame and faſhion themſelves, their life, and their manners vnto it, as vnto a continuall rule to walke by, and to honor God by their obedience, in eſchewing of evill and dooing of good: theſe things except God worke in them by his word and ſpirite whatſoever they intend or doe, howſoever before men it may ſeeme good and iuſt, yet all that in the ſight of GOD, is nothing elſe but vglie and execrable ſinne. For God doth not at all regard nor reſpect the outward workes except the integrity of the heart go with them and appeare in them, therefore where that wanteth, there ſinnes are accounted for no ſinnes, and vertue with vices, and one thing with an other are confounded, and ſo there will be but little difference betweene honeſty and diſhoneſty.

Heere the author returneth to his purpoſe, and ioyneth the third degree of praedestination, then the cauſes of praedestination are vnfoulded, next the definition of it is given, and laſtly, praedestination is distinguiſhed from providence.

CHAP. 7.

THeſe things it ſeemed good to touch by the way, and lightly to handle concerning permiſſion, which is the ſecond degree of predeſtination, now we muſt come vnto the third degree of predeſtination. Thirdly to predeſtinate heere, is nothing els, then to purpoſe to chooſe ſome, and to adopt them for ſonnes in Chriſt, out of the vniverſall company of wicked men. For God by his mercifull foreſight did ordayne and appoynt, from amongſt ſinfull men, and ſuch as were paſt cure, in reſpect of themſelves, to receive ſome vnto mercy without any merit of theirs, to redeeme them through Chriſt, and by him alſo to bring them vnto eternall life. But heere more properly and peculiarly is meant, the other acceptation of this word election, as in the definition heereof a little before we have declared. This word election is taken diverſely in the ſcripture, ſo that ſometimes it hath reference vnto ſome office or duty, and ſometimes to life eternall. After the former manner Saul and Iudas were elected, the one of which was choſen to a Kingdome, and the other to an Apoſtleſhip, neyther of them to eternall life. But ſeeing that no definition can rightly be made or vnderſtoode, vnleſſe the cauſes of which it is compounded and made be well perceived and knowne, therefore I thinke I ſhall not do amiſſe, if firſt I lay open the cauſes of predeſtination before I ſet downe the definition of it.

As for the efficient and firſt moving cauſe of predeſtination, there can no other be ſet downe and appoynted, but onely the eternall and onely purpoſe and good pleaſure of God. For God onely is hee, which by his moſt wiſe counſell and iudgement doth diſcerne betweene men and men, and hath decreed from everlaſting what ſhall become of every man. God hath lively expreſſed and declared this in his word manifeſtly and playnely: for men conſidered in themſelves and by themſelves, are all alike corrupted, ſo that ſome are no whit better then other ſome. Therefore in the iudgement of man, ſome cannot be preferd before others, becauſe there is one and the ſelfeſame condicion of all. But God the higheſt iudge of all, hath elected ſome men to eternall life in Chriſt, and hath in his iuſt iudgement appoynted others to everlaſting deſtruction; and whome he hath choſen vnto ſalvation, thoſe hath he choſen by his owne meere mercy and vndeſerved grace, hee regarded nothing that is without himſelfe, but whome he hath elected, he did onely for himſelfe and in himſelfe, and not for any other cauſe. Moreover, he could finde nothing in thoſe whome he hath choſen that might be worthy of election, becauſe they were all defiled, and ſtrangers from God; alſo he could foreſee no good thing in them, as proceeding from them, for which they ſhould be choſen. If he foreſaw any good thing in them, himſelfe wrought it wholy and altogether in them. For there can be found no good thing in them nor elſewhere, of which God is not the ſole author, and onely effector. Therefore what good thing ſo ever is, and abideth in them, that God himſelfe wholy beginneth and finiſheth in them. And he beginneth and finiſheth nothing in them, but he decreed from everlaſting, that he would begin it and finiſh it in them. For if in time, he ſhould worke any thing in them how little ſoever, which he decreed not before time, then ſhould there be found manifeſt change in God, which ſhould do ſome thing by a new will, and not by his eternall will.

Thoſe things which the Papiſts pratle of here concerning workes foreſeene, whoſe cauſe and beginning ſhould be man, are vayne and frivolous fictions, which after in their places ſhall more largely be confuted and reiected: ſeeing the efficient and firſt moving cauſe of election is onely and alone Gods mercy and goodneſſe, hee by his bountifull, and more then fatherly good will, hath from everlaſting made and finiſhed the whole decree of Election; Epheſ. 2.5. moreover Election is altogether the free and vndeſerved favour of God. For all men by nature were wholy corrupt, and the children of wrath, therefore in them God could foreſee nothing at all but extreame and moſt abſolute wretchednes. They alſo which take the name of election which is found in many places of the ſcripture for a certaine ſingular excellency, whereby a man may be worthy to be choſen, ſo that he ſhould be called elect, which is excellent and ſingular, they (I ſay) are the authors of fables, and trifle with toyes, ſeeing that every man is eſteemed farre otherwiſe in this civile and earthly court then he is, or iudged to be in the court of heaven.

Moreover, no other cauſe of reprobation can be alleaged or produced out of the ſcriptures, but the iuſt and vnchangeable will of God, for as much as he in that his eternall and ſecret counſell, hath of himſelfe and by himſelfe adiudged ſome men vnto eternall death & deſtruction, and that before they were and had done any evill. For ſinne can in no wiſe be the cauſe of reprobation. For all have ſinned, and are alike polluted, Epheſ. 2.3. and by nature the children of wrath, ſo that all, even every one ſhould have periſhed, if ſinne had bin the cauſe of reprobation. Sinne verily is the cauſe of thoſe things that neceſſarily follow reprobation, of which we ſhall ſpeake more hereafter. Although ſinne that is committed of man, be in it ſelfe a iuſt and efficient cauſe of damnation, yet the cauſe of reprobation is not to be ſought for in man, but the firſt and chiefeſt cauſe thereof is even the free and righteous will of God. But in as much as the reprobate are damned, that they have deſerved by their owne ſinne: this is the iuſt cauſe of damnation, for if they had not ſinned, they ſhould not have beene puniſhed. For God is every way ſo iuſt, that he puniſheth none, except he be inthralled to ſinne, and moſt worthy of puniſhment.

And now, ſeeing that it is proved by evident teſtimonies of the ſcripture, that there is praedeſtination; and that the doubtfulnes of the word, and divers ſignification thereof is playnely diſcuſſed, and that the cauſes thereof are produced and layd open; it remayneth, that wee ſhould playnely define what this praedeſtination is, which except it be done, thoſe things which follow to be handled, cannot be conceaved and vnderſtood. Praedeſtination therefore is the eternall, free, iuſt, and vnchangeable purpoſe of God, by which of his mercy he hath determined to adopt ſome men for ſonnes through Chriſt, and hath appoynted them to eternall life and glory, and hath not vouchſafed otherſome that grace and favour, but hath reiected them by his iuſt iudgement, and appoynted them to eternall death. This definition many places of the ſcripture do deliver and prove, Rom. 9.13. Malac. 1.3. but chiefely the example of Iacob and Eſau do wonderfully declare it. Theſe two, although they were bretheren, borne of the ſame parents, although they were ſinners both alike, and by nature the children of wrath, yet the wiſedome of God did ſo diſcerne betweene them, that by his free grace he loved and elected one of them, and by his iuſt iudgement hated and reiected the other: and that not according to the good or evill workes foreſeene eyther of the one, or of the other, but according vnto his purpoſe he did chooſe Iacob, Rom. 9.11. and hated Eſau, and that when as yet neyther of them were borne, and had done neyther good nor evill. The ſcriptures have ſet forth theſe two perſons, as it were two oppoſite and contrary arguments, from which it inferreth two generall propoſitions, namely, that Almighty God from everlaſting before all ages, hath ſo diſcerned betweene men by his firme and vnchangeable wiſedome, that ſome without any merit of theirs ſhould obtayne vndeſerved grace, and that ſome ſhould have and vndergoe deſerved iuſtice and due puniſhment.

This praedeſtination is diſtinguiſhed from providence, as a ſpeciall thing from a generall, or as a part from the whole, ſeeing that predeſtination is not ſo common nor ſo large as providence. For predeſtination hath his operation and working, eyther in the ſaving or condemning of men: although the created ſpirits, namely the Angels, may not vnfitly be referred herevnto. But providence reacheth further, ſpreading and extending it ſelfe vnto all the workes of God. So that praedeſtination is as well the iuſt councell of God, in forſaking the reprobate, and caſting him off into eternall puniſhment, as the voluntary purpoſe of God in the ſalvation of the elect, to be begun in this life, and finiſhed in the life to come.

Alſo providence is the eternall counſell of God, and ſuch an order and ratified governement in things that are created, according to which all things are directed and do fall out to the glory of God, and for the profit and ſalvation of the elect. To this his governement even the temptations and ſleights of Sathan are held in ſubiection, which are ſo guided by the moſt wiſe God, that they ſtill turne to the good of his Saints, although his deviſes are hurtfull in themſelves, yet God knoweth how to prevent them, and to turne them to a contrary event. Therefore although the endevours of Sathan are in their owne nature moſt pernitious, yet by Gods direction they become wholeſome vnto his children. For God is ſuch a workemaiſter, as is able to alter and withdraw the effect from the cauſe, ſo as the effect by an accident becommeth good and helpfull, whoſe cauſe was moſt ill and hurtfull.

This providence of God, although it reach vnto the creation of all things, and to the ordering and governement of them: yet it chiefely intendeth the counſels and actions of reaſonable creatures, and is ſo intentive about them, that although they be very much confuſed and out of order, yet it doth moſt wiſely turne and bring them to thoſe ends, which from everlaſting were foreordayned and appoynted for them. So that all thoſe things which God from everlaſting by his vnſearchable wiſedome, did foreſee and know before they were, thoſe things by his wonderfull and mervailous providence in the inſtant and moment of time appointed he doth create, ordereth them being created, maintaineth them being ordered, governeth them being mayntayned, and in governing them he doth ſo draw forth the courſe and line of his providence in this world, that nothing can happen or be done in it, then that which God from all eternity did fore-ordayne and appoynt. All things do ſo depend and hang vpon this providence and power of God, that without it, not one action can be done, nor one motion be produced in any creature. For God is he, by whoſe power and working is brought to paſſe all in all; and that ſo, as without this power and working of God, neyther the godly can do that which is good, nor the wicked commit that which is evill. This providence of God is ſo ioyned and combined with his foreknowledge, that the one of them ſeemeth as it were to ſhake hands with the other. For what things ſoever God by this his vnſearchable foreknowledge, did from all ages, and from everlaſting determine to doe, thoſe things being created in time, he doth by his infinite providence bring vnto thoſe appoynted ends, even as he had decreed from everlaſting.

What and how many are the 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. 1 • . 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 Will. Therefore the everlaſting good pleaſure of God, is the onely vnmooveable ground of our Salvation; ſo that our Salvation is ſubiect and in danger to none of the devices of Sathan, to no troubles of the world, nor to no waverings of the fleſh, becauſe it hath a moſt ſtrong foundation vpon Gods everlaſting Decree. Secondly, this circumſtance of eternall time hath prevented the entrance of Sathans temptations. For if God ſhould have taken the firſt care of our Salvation, after the Fall of man was committed, and had not thought of it before, then ſurely this Will of God might ſeeme to have a beginning: And Sathan might thereby take occaſion, maliciouſly to alledge againſt God, and to perſwade vs, that the Will of God concerning our Salvation, is not certayne and conſtant, becauſe that as it had a beginning, ſo it might likewiſe have an ende: and wee being prone vnto all diffidence might quickly have thought it had beene ſo, and by this meanes, might have beene in doubt of our Salvation. Therefore God by his provident goodneſſe hath timely prevented theſe temptations and ſleights of Sathan, and hath found out an excellent remedy for our diffidence, teaching vs that his Decree for our Salvation is no ſudden thing, nor limitted within the liſtes of momentany time, but eternall and vnchangeable. So our fayth is then builded and grounded vpon a ſtrong and vnmooveable foundation, when we heare and know that our Salvation was ordayned and appointed of God from everlaſting.

Laſtly, this Note of eternall Time, is profitable for this purpoſe, namely, to withdraw and reclaime vs, as well from all regard or reſpect of our owne merits and worthineſſe, as alſo from the opinion of the interceſſion of other men for vs. For God did know, that the divelliſh opinions of our owne ſatisfaction and merit, would often times ſteale vpon vs, ſo that wee ſhould thinke that there is ſome goodneſſe in vs, by which we ſhould be gratious and acceptable before God. For man doth not willingly humble and caſt himſelfe downe thus farre, as to attribute all the prayſe of his Salvation vnto the Grace of God only. Theſe things and the like, the holy Scripture doth prevent and diſpell, ſhewing that God hath elected vs from everlaſting, before we were, and hath given vs Salvation in Chriſt; and ſo doth condemne vs of fooliſhnes and vngodlineſſe, if wee now created, would get or deſerve our Salvation by any other meanes. For ſuch is the vntowardneſſe and blindneſſe of mans diſpoſition, becauſe that wretched men are ſo bewitched of Sathan by ſinne, that when there is any ſpeech of Salvation and everlaſting Felicitie, they would gladly beginne from themſelves. Hence they frame to themſelves divers preparations, by which they ſtrive to prevent and deſerve the favour of God. But by what meanes, I pray you, can they deſerve any thing, which are not at all? And what good works or merits of theirs could there be, before the world was made, and before their owne Creation? Therefore the eternall Election of God, doth every where throughout the whole Scripture proove, that this Mercy is the free gift of GOD, and that hee for his owne ſake onely was mooved to elect vs. So that this eternall Election, doth not onely ſet farre aſide all reſpect of mans worthineſſe, but alſo throweth man downe even to Hell, together with all his merites, if hee ſhould bee dealte withall according to his owne deſertes, and Gods iuſt iudgement.

Here therefore is ſet downe a continuall contrariety and oppoſition, betweene mans merite and worthineſſe, and Gods eternall Election, yea, ſuch and ſo great an oppoſition, that the affirming of the one, is the manifeſt deniall of the other. Looke how much therefore the Scripture attributeth to Gods Election,2. Tim. 2.9. ſo much it detracteth from mans worthineſſe. For this cauſe the holy Scripture hath ſet that eternall Election, and mans worthineſſe as two things extreamely contrary one to an other, teaching vs, that a man may ſooner and eaſier wring oyle out of a Flint ſtone, or ſtrike fire out of the middeſt of the Ocean, then that God ſhould finde any thing in mans Nature, worthy of his Election.

They therefore which ſeeke for Salvation or the leaſt parte thereof without the eternall Election of GOD, they doe not onely ſeeke Life in death, and Salvation in the middeſt of condemnation; but alſo, they ſeeke God without GOD, and by ſuch ſeeking ſhall finde nothing elſe but hell fire and eternall puniſhment, becauſe that one and the ſelfe ſame thing cannot proceede from divers cauſes. For God onely is good, and ſo good, that hee can finde no good elſewhere at any time, or in any place, but onely in himſelfe: and contrariwiſe, mans Nature is ſo wicked, and depraved, that out of it can proceede nothing but wicked deedes and vngodly practiſes. But of this hereafter wee will ſpeake more largely.

It is therefore the vndeſerved, and altogether the free goodneſſe of God, in that hee from everlaſting ordained and appointed eternall Salvation for vs, when wee were not as then created. And therefore of ſo good and bountifull a God, who would not hope well?

Moreover, ſeeing God hath elected vs to Salvation and Life everlaſting, hence it manifeſtly appeareth, that none could bee our Interceſſour to God for vs. Becauſe then there was no man, beſide God onely and alone, which was the whole cauſe of our Election. Hence likewiſe, as out of a moſt cleare Glaſſe, we may ſee what care God hath of our Salvation, becauſe that from everlaſting, he did ſo providently prevent and turne away all the hindrances of our Salvation. So the incredible, and more then fatherly goodneſſe of God is chiefely made knowne in this, namely, that he was carefull for our Salvation, before we were. And let theſe thinges ſuffice to bee briefely compiled concerning the firſt Proprietie of Election.

The ſecond Proprietie of Election is, that Election is an high and hidden Decree, not onely becauſe God from all eternitie, before the foundation of the world, before any thing was created, did fore-ordaine and appoynt it with himſelfe, but alſo in reſpect of thoſe things, which are contayned and ordayned in that eternall decree, which are ſo deepe and hidden in the meaning and vnderſtanding of them, that they doe not onely farre out-ſtrippe mans capacity, but alſo doe as farre exceed the vnderſtanding of the Angelles themſelves, as the higheſt Heaven is diſtant from the loweſt earth. For the manner of redeeming and ſaving of Mankinde, is ſo deepe and ſecret, that the very Angels themſelves cannot ſurmiſe the leaſt of it, much leſſe conſider and determine of it. For this cauſe, it is often called in the Scripture, the Myſterie that is hidden in God; Epheſ. 3 9. Col. 1.26. becauſe it is manifeſt and knowne vnto God onely, and becauſe no Creature can know it, but by Revelation. And ſo it is called by Paul to the Romans, Cap. 16.25. the ſecret Myſterie, that is, vnknowne to the Creatures.

In this great and ſecret Conſultation, the Sonne of God did conſult with the Father everlaſting, and the holy Ghoſt, and determined how and when hee would take mans Nature vpon him, and redeeme his Choſen with the ſacrifice of his Death. Surely this Myſterie of the Incarnation and benefite of Chriſt his Paſſion, are of all Gods wonders the greateſt, (as elſewhere ſayth Saint Augustine:) the manifeſtation of which Myſtery, is not a common Schoole to men and Angels, but an high and an heavenly Vniverſity, in which, more things remaine to be learned of both of them, then both of them are able to conceive and learne. Therefore wee muſt receyve it with great reverence, and repoſe our ſelves with a ready and thankefull heart and will, in this moſt ſecret Counſell of the heavenly Court. And thus farre for this propriety.

The wonderfull mixture of Gods Iustice with his Mercy, is ſo high a Mysterie, that Mankind ſhould have bene quite past remedie, by reaſon of the greatneſſe of ſinne and damnation, vnleſſe Gods wiſedome had found a meanes of deliverance for it.

CHAP. 10.

THe third Proprietie of Election is, that Election is a moſt wiſe Decree. For Mankinde was not onely ſimply ſubiect vnto Gods iuſt Wrath and Damnation, but alſo was throwne downe headlong into ſo deepe a pit and gulfe of death and damnation; that there was no reaſon nor counſell found with any Creature for the delivery of it. For God would bee mercifull vnto none, except his Iuſtice had beene firſt ſatisfied: but that it might be ſatiſfied, and that man might be reconciled to God agayne, there could no way nor meanes bee found to appeaſe Gods wrath in any Creature, eyther in Heaven above, or in the Earth beneath. For Gods iuſt Wrath is a farre greater weight, and a more heavie burthen, then can be vnder-gone of any Creature, as may appeare in the damned, both Men and Angelles, who ſuſtayne the greatneſſe and weight of Gods wrath, and are not able to remoove it, and therefore are, and ſo remayne condemned for ever. So that when no meanes and way at all could bee found amongſt men, to reconcile God vnto them: God infinitely wiſe, of his owne accord, ſought out a remedy and meanes to redeeme Mankinde, and by his vnſearchable Wiſedome found out ſuch a Sacrifice, vpon which he might caſt all our ſinnes, and iuſtly puniſh them in it and make ſatisfaction for them. Cap. 4.25. At this Saint Paul aymed, when he ſayth to the Romans: That God ſetteth forth Chriſt to bee a Propitiation through Fayth in his blood.

1. Pet. 1. verſ. 20.Saint Peter alſo in his firſt Epiſtle, conſidering this, affirmeth, that Chriſt was ordayned a Redeemer for vs aforehand, even before the world was made. Both theſe Apoſtles doe teach vs in expreſſe wordes, that Chriſt our Redeemer proceeded and came from no place elſe, but even from the boſome of God moſt wiſe, as out of the heavenly Sanctuarie. This mixture of Iuſtice and Mercie in God, is ſuch a difficult and high ſecret, that it doth not onely infinitely exceed mans vnderſtanding, but alſo in the depth thereof, it doth as it were ſwallow vp and conſume the capacity of the Angelles themſelves, although it be very quicke: For men are ſo blinded in ſinne, and ſo contrary and abalienated from God and their owne Salvation, that of themſelves they cannot take the very leaſt cogitation thereof. And the Angelles,1. Epist. Pet. 1.12. as Peter witneſſeth, doe deſire to beholde the hidden Myſterie of Redemption, which is nowe revealed. Therefore ſurely they vnderſtand it not fully, as it is revealed; much leſſe could they know it, before it was made manifeſt.

In this ſo admirable manner of redeeming Mankinde, God hath not onely declared his vnſearchable Wiſedom, but alſo hath manifeſted his infinite Mercy, and vnſpeakable goodneſſe towards Mankinde, and hath expreſſed it, and paynted it forth, in this meanes of our Redemption, more clearely, then in any Glaſſe. For herein hee hath done contrary to the nature and diſpoſition of all Creatures; For Creatures, when they are offended, are wont to deliberate and take counſell, how they may ſurpriſe, and vtterly deſtroy theyr enemies and adverſaries: but contrariwiſe, God tooke counſell, and ſought how he might ſave and deliver his adverſaries from eternall deſtruction, and beſtow vpon them all ſpirituall and heavenly bleſſinges. This his acceptable goodneſſe, that hee might make more manifeſt and more cleare then the noone light, hee did cleane contrary to the cuſtome vſed amongſt men, in that hee ſought a meanes to reconcile vs to himſelfe agayne, which by all right, we ought rather to have ſought. For he had not only not offended vs, but much rather had inriched vs with infinite bleſſings: yet we had not offended him once, but a thouſand wayes; ſo that wee by right and equity were bound to endevour our ſelves to finde a meanes, whereby wee might pacifie him beeing offended ſo many wayes, and procure his favour agayne.

But there was not ſo much goodneſſe in vs, as to have even the leaſt thought of reconciling God vnto vs. So our mercifull God ſtayed not ſo long with his remedy of Grace, vntill wee were become Sinners and wretched Creatures, but prevented our miſchiefe, and determined to reſtore Life vnto vs, (before we had loſt it) by his heavenly wiſedome and goodneſſe.

And laſtly, he reſtored and prepared for vs a Life through Chriſt, an infinite deale better, then that wee had loſt in Adam, as hereafter ſhall more fully appeare.

Furthermore, out of this Fore-knowledge of God wee learne, that GOD by his Wiſedome, did moſt perfectlie fore-knowe all theſe Eventes which are brought to paſſe by wicked Creatures, and are repugnant to his Heavenly Will and Commaundement: Seeing that hee brought a fitte and ſuteable Remedie for the Evill committed, and layde to a Playſter, evenly anſwering the wound in iuſt proportion: Which hee could never have done, vnleſſe hee had moſt perfectlie and exactlie fore-ſeene and perceyved the ſore, and the greatneſſe thereof. But in as much as men and Angelles did not know the meanes of reconciliation, from thence it is evident that they were not indued with infinite Wiſedome, nor wiſedome of their owne, but with a limited wiſedome, and ſuch as they had receyved from God. And if they had bene indued with their owne wiſedome, they would have beene as wiſe, as to themſelves had ſeemed beſt, and would have dived into the moſt ſecret Myſteries of the Kingdome of Heaven. But ſeeing they were indued with wiſedome that they had receyved from God, their wiſedome therefore was liſted and limited with certayne bounds. For the Wiſedome of God is the onely cauſe and meaſure of all wiſedome, in ſuch ſorte, that there can bee no more wiſedome in men nor Angelles, then GOD worketh and preſerveth in them.

And in as much as God ſought and found out a meanes of our Salvation and Redemption, freely of his owne accord, without any intreatie of ours, it is no common nor ſlight, but an exceeding great and ſingular commendation both of his Wiſedome and Favour: inaſmuch as (I ſay) he ordayned Chriſt from everlaſting, to bee the Mediator for the Salvation of the world, that he might reconcile God vnto the worlde by the Sacrifice of his death. Here beholde and admire the ineſtimable Mercie of God, in that hee had rather his owne Sonne ſhould die, then that all Mankinde ſhould periſh. Here agayne beholde, and reverently embrace the incomprehenſible goodneſſe and mercy of the Sonne of God, towardes wretched man, in that hee accounted the Salvation of Mankinde more precious then his owne life. Chriſt himſelfe having reſpect to this, ſayth in Saint Iohn: Iohn 3.16. So GOD loved the Worlde, that he ſent his onely begotten Sonne, that by him hee might reſtore and beſtow vpon Mankinde, Life that was loſt, and Salvation that was paſt hope. Therefore this provident Wiſedome of God, was wonderfully neceſſary for Mankinde, and very profitable; yea, and in ſuch ſort, that without it, all Mankinde had periſhed. So that the Wiſedome of God is to be adored and reverenced of vs, and ought continually to bee the onely rule and meaſure of our wiſedome: and that ſo, as that all other wiſedome without it ſhould be baſe and of no value, and be no more regarded then meere folly and fooliſhneſſe it ſelfe. And for as much as God of his infinite Wiſedom found a meanes to deliver vs from ſuch a bottomleſſe depth of miſerie; hence ſhould the Godly entertayne and conceyve great hope in all their adverſities. For ſeeing hee hath found out a moſt wiſe meanes and way out of ſo deepe and intricate a miſchiefe, out of which, the wiſedome of men nor Angelles could give no direction how to eſcape, therefore ſurely hee can very eaſily deliver vs from any dangers of this life, how great ſoever they bee, for in his hand are many and incredible meanes of delivery. So that where there is no counſell nor meanes of delivery with man, there is there a certaine iſſue and ready way with God. Therefore in theſe dangers, which threaten aſſured death preſently, and ſavour of nothing elſe, but of the open grave, and vn-avoydable deſtruction, in theſe, GOD moſt wiſe hath many meanes of helpe, and deliverance from them. For it is an eaſie thing with him to make an iſſue where there is none, ſooner then in the twinkling of an eye, if it bee his pleaſure. This then is our onely hope and ſtrong conſolation in our extreame temptations and troubles, that wee have God for our Helper and Deliverer, which in the middeſt of death can ſtretch forth his handes and reſtore vs to life, and hath many more meanes to helpe vs, then there are Creatures in the whole vniverſall worlde. And thus farre of the thirde Proprietie of Election.

The free and vndeſerved Mercy of God, is the true cauſe of Election, and that is greater by many degrees, then that the greatest Sinner can or ought rightly to doubt of it, though never ſo little, much leſſe deſpaire of it.

CHAP. XI.

THe fourth Proprietie is, that Gods Election is altogether a mercifull, free, and voluntary Decree: that is to ſay, that God had no other reaſon, to induce him to chooſe miſerable man, but onely his owne meere mercie and favourable good-will, as is aforeſayde in the cauſes of Predeſtination. This Mercy of God, is not any affection in God, which beginneth of a ſudden ſometimes, and ſometimes endeth of a ſudden, neyther is it any Paſſion, which ſometime increaſeth, and ſometime decreaſeth (for if there were any ſuch ſucceeding change in God, God ſhould in no wiſe be God) but it is an eternal and a moſt ready good Will, to do good vnto miſerable men. Therefore this eternal good Wil in God himſelfe, is the onely and ſole cauſe, why he elected miſerable man to the attainement of Salvation. Aske nowe what is the reaſon, that he hath receyved this or that man into favour, and hath pardoned his ſinnes and remitted the puniſhment, and there can no other cauſe bee rendred, but even Gods vndeſerved Mercy. And hee is ſayde to be mercifull to him, whom he vouchſafeth his favour and grace: ſuch a favourable and gratious affection of his good Will, (to ſpeake after the manner of men) is called Mercy; which in God is nothing elſe, but an eternall and gratious purpoſe to have mercy on thoſe, on whom hee will have mercy: that is to ſay, to give them freedome from their miſery. This is alwayes one and the ſelfe ſame in God, which never altereth, but ſtandeth and abideth continually in one ſtate and degree. For the names of theſe affections that are given vnto God, from the Paſſions that are in man, doe not ſet forth any Paſſion or Change in God, but paynt out vnto vs his vnſpeakeable liking or hatred of thoſe thinges which then are in hand. So this Mercy of God is no new or ſudden motion and affection in God, but his eternall and vnchangeable Proprietie: which as it is once, ſuch it is alwayes; without which God cannot be God.

As often therefore, as any man thinketh of God, let him remember his vnſpeakeable goodneſſe, and readineſſe to helpe, which can in no meanes be ſeparated, nor diſ-ioyned from God.

But many times thoſe things that are proper vnto man, are attributed vnto him, becauſe his Properties cannot be comprehended of man: and therefore they are ſhadowed forth vnto man, by the properties of man, as it were through a Lattice, and ſo are made knowne vnto him. So God doth after a ſort repreſent vnto vs, as in a Glaſſe, his ſpiritual and heavenly Myſteries and hidden Decrees, by the ſpeech or affections of man. And thus God for his vnſpeakeable Loves ſake toward Mankinde, doth not thinke much to deſcend from his greatneſſe, and from the Throane of his Maieſtie, and debaſe himſelfe ſo lowe, as to apply himſelfe to the capacity of a rude and frayle man. And from hence is ſeene better then in any Glaſſe, how great care God taketh for the Salvation of Mankind.

This Mercie, is that moſt ſpeciall goodneſſe of God, which is not bounded and reſtrayned within the limites of this life, but ſtretcheth and reacheth vnto all Eternity: ſo that it bringeth with it everlaſting Life, and eternall Salvation; and contayneth and includeth thoſe onely which are elected from everlaſting, and thoſe that ſhall be bleſſed for evermore. This differeth very much from the generall Mercy of God, by which hee cheriſheth and maintayneth all living Creatures: for it is one thing to have a care over all living Creatures, to provide thinges neceſſary for them, and mercifully to guide and governe them. So that although God in his Fatherly care doth not forſake even the bruite beaſtes, but careth for each of them: yet more eſpecially God declareth his goodneſſe in Mankinde. For he doth good, not onely to the righteous and godly, but alſo to the vniuſt and vnthankefull. For hee maketh the Sunne to riſe vpon the good and the badde, Mat. 5.45. Luke 6.23. ſayth Chriſt in Matthew, and in Luke. Such benefites of God are temporall and common to the Godly and to the wicked: ſo that out of them, Gods ſaving good Will cannot be knowne. For many abound heere with riches and honour, which yet come not to eternall Life, Luk 13.19. as we may ſee in the rich glutton, and in many other. And it is an other thing to elect in Chriſt thoſe that were loſt, to forgive them their ſinnes, and to draw them vnto Chriſt by an effectual calling, to ſanctify them by the power of his ſpirit, and in the end, to crowne them with eternall glory.

This mercy of God is wonderfully and ſingularly extolled and commended in many places of the Scripture. This is erected as an heavenly banner, vnto which as to a ſanctuary and a moſt ſafe haven the elect children of God are called by the glad tidings of the Goſpell: This excelleth and beareth the prize amongſt all the workes of God: This breaketh the gates of hell, and ſetteth open heaven doore: this is the onely ſacred refuge, which whoſoever layeth hold vpon, ſwimmeth happily out of the waves of every ſtorme, and avoydeth the danger of death, which otherwiſe would be at hand, and eſcapeth without making ſhipwrack of ſalvation. This mercy of God, is a moſt ſoveraine balme to a diſmayed minde, which healeth their wounds without any payne. To this appertayneth that golden ſentence of Augustine, whereas he ſayth, when man prayſeth himſelfe there is vanity and pride, when God prayſeth himſelfe there is grace and mercy, for what he prayſeth in himſelfe, that will he give to them that put their truſt in him. As often therefore as he prayſeth himſelfe, ſo often doth he invite and call men vnto his mercy. In this mercy of God there are two vertues to be conſidered. The firſt is, that it is by infinite degrees greater then can be in any creature. For what kindneſſe and mercy ſoever is in any creature, it floweth and iſſueth only out of this mercy of God, as out of the onely living fountayne. So that although there be a great and an earneſt affection of kindnes in many creatures, yet compared with the mercy of God, it will ſcarce be a little part or ſparkle thereof. Pſal. 103.11.12. Epheſ. 3.18.19. For this mercy of God doth not onely farre exceede the capacity of mans mind, but is alſo higher, broader, and deeper then the whole vniverſall world.

Wherefore although that love which is in parents be a moſt earneſt and tender affection, whereby they love and embrace their children as their owne bowels, yet that love and goodnes of God is farre above, and much exceedeth all the love of men. This God himſelfe teſtifieth in Eſay, Eſa. 49.15. Although a Mother doe forget her childe, yet will I not forget thee, but will alwayes be mindfull of thee. What compaſſion ſoever therefore can be found in man, it is farre inferiour to Gods mercy. For looke how great God himſelfe is, ſo great alſo is his mercy. Therefore like as God in his eſſence is infinite, ſo likewiſe is he infinite in mercy, for with it the whole earth is filled, ſayth the Pſalmiſt. Pſal. 33.5. It is given and aplyed vnto all the elect children of God throughout the whole world, which could not bee if it were finite and bound vnto one certayne place: but ſeeing that at one time it ſheweth forth the ſaving vertue thereof in divers places, it followeth therefore that it is infinite in all places. This mercy of God, is too baſely and meanely eſteemed of vs, except this prayſe be given vnto it, as an honour due vnto it: That it doth infinitely exceede all the ſenſes of fleſh, and all the affections eyther of Fathers or Mothers. Pſal. 27.10 This the Pſalmiſt ſignifieth when he ſayth, My father and my mother have forſaken me, but the Lord hath gathered me vp. This therefore is farre above and exceedeth the compaſſion of all creatures.

The other vertue of Gods mercy is, that it is altogether a free gift, that God found in vs nothing at all, but moſt abſolute and extreame miſery, and that he was induced by his owne meere grace and mercy to ſave vs, that he elected man (that in himſelfe was vtterly a caſtaway) and appoynted him to ſalvation. And that election is the free and vndeſerved gift of God, it may be proved by many reaſons and arguments. Firſt, becauſe he elected man from everlaſting, before he was, and had neyther done good nor evill. Hence it playnely appeareth, that in electing man God had no reſpect of his merites or worthines. For if there had beene any merites, it ſhould neceſſarily follow, that man ſhould firſt have beene and have done ſome good, for the effects are not before their cauſes, but after. But ſeeing man was not then, when he was elected vnto life, therefore alſo could there then be no worke of his. For the cauſes goe before their effects in the order of nature, and in the manner of working; and effects can in no wiſe be produced, except the cauſes firſt be, by whoſe power and vertue the effects be brought forth. Therefore out of this circumſtance of eternity it is playnely gathered, that election is the free gift of God. For I would fayne knowe what man could doe or deſerve before the world was made, and before his owne creation? Therefore whatſoever the Papiſts dreame of heere concerning godlines and faith foreſeene, is abſurd and falſe, as hereafter ſhall be declared. But that election is free and floweth from the meere favour of God, and that it excludeth all the indeavours and workes of men, the holy Scripture doth expreſſely teach in many places. For Paule to Timothy ſayth,2. Tim. 1 9. Rom. 16.25 Epheſ. 3.11. that GOD ſaveth vs not according to our owne workes, but according to his owne purpoſe and grace, which was given vnto vs through Chriſt before the world was. Heere Saint Paule for the better cleering and expreſſing of it, ſetteth downe mans workes, and the grace of God as two contraryes oppoſite one againſt an other, and ſevereth ſalvation from mans merites, and attributeth it wholy to the grace of God.

And agayne man (take him at the beſt) is ſo corrupted & polluted with ſinne, that there is no good thing in him which remayned vnſpotted & vnſteined from ſin. Therefore whole man is not onely turned away from God and all goodnes, but withal, is ſo prone vnto evill in the whole affection of his nature, and in all the parts thereof, that of himſelfe he can bring forth nothing elſe but ſinne, and all manner of wickednes, that ſheweth it ſelfe even in his leaſt thoughts, becauſe man without the grace of God and the benefit of regeneration is ſo wicked and perverſe, that he cannot thinke, much leſſe do any good thing, as the holy ſcripture teſtifieth and proveth:2. Cor. 3.5. yea, he is ſo farre out of love with goodnes, Geneſ. 6.5. that he cannot without offence indure that once it ſhould be mentioned. For when ſome evill is forbidden him of God, and the good commanded, then doth he ſet himſelfe wholy againſt it, and rageth and is angry againſt God: and his wicked affections breake forth openly like vnto wilde and vntamed beaſts, and run out like wilde horſes: and the more ſeverely that God forbiddeth any evill, the more egerly doth miſerable man rage and reſiſt it, ſo that a man may ſooner wring oyle out of an hard ſtone, then that a man not regenerate ſhould do any good thing that ſhould pleaſe God, or be avayleable for his ſalvation. Seeing then that man in his whole nature and will is a foe and an enemy to God, I ſee not by what meanes he may deſerve life at Gods hands. Moreover, ſeeing that man was drenched through ſinne, in ſo deepe a pit, and bottomleſſe gulfe of damnation, that he could not vnderſtand nor comprehend it, therefore alſo he had periſhed for ever in it, if God by his grace had not plucked him out of it, and delivered him through Chriſt his only begotten Sonne. For miſerable man is ſo blinded through ſinne, that he cannot vnderſtand his owne evill, much leſſe can he cure it. Sinne therefore as an vnavoydable deſtruction lurketh in mans nature, as in a deepe pit of hipocriſy: and if God had not revealed it in his lawe, and withall, found a remedy for it in his Goſpel, man altogether ignorant of his myſtery, had runne headlong into eternall deſtruction. Againe, the leaſt ſinne that is, in the nature of it, is ſo vgly, that it redoundeth to the diſhonor of God, and deſerveth his fierce indignation, the greatnes whereof no creature is able to ſuffer and overcome, as a man may ſee in the Angels that fell and were condemned. So that man had for ever periſhed in his miſery, if God by the death of his Sonne had not drawne him out of it. This vntowardnes of mans nature and backwardnes to all good, doth wonderfully ſet forth Gods mercy, and proveth it to be free, becauſe God in chooſing man being ſuch as he is vnto life, doth declare his free bounty, and vndeſerved mercy.

Vpon this mercy of God, is grounded the hope and conſolation of all the faithfull, wherefore although they excell in no worthines, nor have any merites which they may bring vnto God, yet this one thing may be ſufficient for them to come to all happines, namely, that God in his nature is good and mercifull, and ſo far forth good and mercifull, as that he would rather help and advance vnto happines miſerable men, ſuch as were almoſt paſt help, then thoſe that were of great account, and truſted in their owne ſtrength. They therefore which truſt that God will be their Saviour even for his owne free goodnes ſake, it neceſſarily followeth, that they have their faith grounded vpon, and correſpondent vnto the grace of the Goſpell. But they which truſting in their owne merits thinke that God will be their rewarder, have their hope in no wiſe framed according to the tenor of the Goſpell, ſo that they waver in doubtfull and hurtfull perplexities, till being at the length overcome, they are at the laſt caſt downe, and ſwallowed vp of deſperation. This therefore is the mutuall and continuall relation betweene a Chriſtian mans faith, and Gods free bounty, that an humble and proſtrate ſinner ſhould by fayth lay hold on Gods mercy, though he bring nothing elſe vnto God, but a contrite and a broken heart, Pſa. 51.17. for he exacteth this one thing, and requireth nothing elſe. Therefore out of this mercy of God miſerable ſinners may ſuck this moſt ſweete comfort, that by theyr humble and lowly confeſſion and loathing of their ſinnes, they have Gods exceeding mercy prepared and exhibited vnto them, as a certayne and preſent remedy for all theyr evils. Alſo heere is a thing worthy to be noted, that God who of his vndeſerved favour did deliver miſerable mankinde from ſo great a miſchiefe, doth teach and commaund vs by his example, that to our power we ſhould helpe thoſe that are in miſery. Yea, and the greater that their miſery is, the more ſhould every of vs know, that we are bound vnto God for to helpe them: and if wee do not helpe them as much as we can when neede requireth, by that wee ſhewe our ſelves to be enemyes and adverſaryes to God. For they which are wicked againſt God, can not be good towards men. And they do indeede declare that they are man-ſleyers in the ſight of God. For if others ſhould forſake them likewiſe, and not helpe them, they ſhould decay and periſh in their miſery, and ſo they are the occaſion and cauſe of theyr death, as farre-forth as in them lyeth, and therefore are iudged and ſhall be condemned of God as manifeſt man-ſleyers. This the Scripture ſetteth downe in expreſſe words, ſaying, that iudgement mercileſſe ſhall be to him that ſheweth no mercy.

Heere the wicked and fond fiction of the Papists concerning faith and good works foreſeene, which they dreame to be the cauſes of election, are confuted as falſe by playne testimonies of holy ſcripture.

CHAP. 12.

NOw whatſoever the Papiſts doe talke of concerning fayth and godlineſſe fore-ſeene, is nothing elſe but a moſt vayne dreame and fooliſh fiction; For in that they ſay, that God from everlaſting knew ſuch or ſuch, that they would be good, and that they would deſerve election by their good workes, it is to forge a weake and fond fable, about which they may trifle at their pleaſure, and without feare. For God is ſo the cauſe and beginning of all good, that the leaſt drop of goodnes cannot any where be found, of which he is not the onely author and finiſher. The Papiſts in this doctrine are confuted by many places of holy ſcripture, and are convinced of manifeſt vntruth. For holyneſſe and a godly life, are the fruites and effects of election. For God did elect his from everlaſting, not becauſe they would be good in themſelves, and worthy of their election, but he elected them being evill, that afterwards by his grace they might become good. This the Scripture doth teſtifie in manifeſt and expreſſe words, when it ſayth, that God hath choſen vs, Epheſ. 1.4. that wee ſhould be holy and without blame before him through love.

Heere we may cleerely ſee, that God did not finde ſuch as ſhould be elected, good, but that being elected of him, he maketh them good. So that integrity of life and good workes do follow election as the true effects thereof, and go not before it as the cauſe. And if good workes ſhould be the cauſe of election, man ſhould have choſen God, and God ſhould not have choſen man, ſo ſalvation ſhould be mans merit, and not Gods gift, and election ſhould be, not becauſe God is mercifull, but becauſe man is good and iuſt. Againe, the Papiſts, in ſetting vp workes foreſeene as the cauſe of ſalvation, deny God to be God, and make his grace of no account. For God alone is good, Iam. 1.17. and the only fountaine of goodnes. Therefore whoſoever thinke that they have the very leaſt good thing in them without God, do deny him to be the only author of all good, and ſo deny him to be God. For God cannot be God, except he alone be ſet vp and acknowledged the onely fountayne of all goodnes: For what manner of God ſhould he be, if not the only author, and ſole effecter of all goodnes?

But if the Papiſts ſhould be vrged ſomewhat neerer and harder, as namely, out of what fountayne thoſe works foreſeene ſhould ſlow and have their beginning: if they anſwere from mans nature and free will, they are farre deceived, and are blinder then the very Moles. For mans whole nature, with all the parts thereof, eyther of ſoule or body, even vnto the leaſt drop of his bloud, is ſo corrupted and defiled with ſinne, that all his thoughts, and whatſoever proceedeth from him any manner of way, is only evill, Gene. 6.5. and againſt God. So that mans nature after his fall, neyther will nor can do any thing elſe but ſtrive and wraſtle againſt God, and that with a continuall and earneſt deſire. This the holy ſcripture doth not only teſtify, but alſo experience proveth to be ſo: for men when they are left to themſelves, do not only not acknowledge their ſinne, but alſo thinke that there is nothing in them, but that which is good and holy, although they have nothing in them, but that which is polluted and defiled with much vncleanenes. And againe, this corruption and vntowardnes of man, hath taken ſo deepe roote in the nature of man, as that it cannot be plucked vp by mans power, therefore the amendement of mans nature doth farre exceede mans power. For the reſtoring of Gods image is a farre greater and harder worke then the firſt creation of man. And as no man could create himſelfe, ſo alſo could no man by his owne power amend his evill nature, nor change his perverſe will into good. Therefore ſeeing man in his whole nature is depraved, and that he cannot change nor amend his corrupted nature, whatſoever the Papiſts do talke of workes foreſeene, is not ſo much theyr owne vayne fiction, as the miſchievous invention of the Divell.

Surely God from everlaſting did foreſee good works, and knew them very well, but yet no other but ſuch as he himſelfe determined to worke and bring forth in man. By theſe good workes man can deſerve nothing at Gods hands, becauſe they are his gifts and benefits. God beſtoweth life and ſalvation vpon man, for his owne everlaſting goodnes ſake, and not for any good deedes which he himſelfe worketh in his children. Theſe good workes are the manifeſt effects, and infallible teſtimonyes of his mercy.

By all this it appeareth, that the Papiſts vnderſtand nothing rightly nor ſoundly in the doctrine of Election, for to vnderſtand a thing rightly, is to know it by the true and proper cauſe thereof. But they know not Election by the true and proper cauſe thereof: Therefore they vnderſtand not Election at all, or if they vnderſtand it, of meere malice they hide it, and will not manifeſt it. Wherefore the Papiſts do wander amiſſe beſide their purpoſe, and talke of a thing they know not, much more ridiculouſly and fooliſhly, then if a Shepheard or a Neate-heard ſhould out of Aſtrology deſcribe the riſing and the ſetting of the Starres; or out of Geometry meaſure out all the ſcituations and diſtances of places, without the knowledge of eyther ſcience. Therefore the Papiſts when they refuſe Gods free bounty as the firſt and proper cauſe of ſalvation, and ſubſtitute faith fore-ſeene as a falſe and fayned cauſe thereof, they runne into a groſſe fallacy from that which is no cauſe, as if it were a cauſe, and ſo fall into a dangerous error. And this fallacy is committed, as often as for a true and naturall cauſe of ſome thing there is aſſumed that which is no cauſe of it: as the Papiſts do heere, in imagining and bringing forth good workes fore-ſeene as the cauſe of election, whenas thoſe good workes are not apt nor fit to bring forth ſalvation. For thoſe good workes which they dreame of, neyther are, nor can be produced or ſhewed in that ſort as they do imagine. Therefore they doe not onely bring a falſe cauſe, but that which is no cauſe at all. A falſe cauſe is that, which is not fit to effect that for which it was purpoſed, but is the cauſe of ſome other thing: and ſo when in place and time convenient it is applyed vnto a thing that agreeth with the nature and quality thereof, it may bring forth ſome-what. But no cauſe, is that which can bring forth nothing, becauſe it ſelfe is nothing. For thoſe good workes foreſeene, which the Papiſts ſo bragge of, and build election vpon, are not at all, neyther indeede can be, as is ſhewed before: and to expect ſomething from that which is nothing, is extreame and ridiculous madneſſe, by which they mocke God, and deceive men. But ſeeing they fayne that to be the cauſe of ſalvation, which is not at all, nor can be, they intangle themſelves in a manifeſt contradiction, and make themſelves a laughing ſtock for very children. But if GOD infinitely good and wiſe, had not found out and ſhewed vs a better cauſe and way to ſalvation, then the Papiſts have, woe had it beene vnto mankinde. Therefore farre be from vs that dreame of the Papiſts, as the palpable invention of the Devill, and moſt manifeſt breake-necke of mans Salvation, becauſe it derogateth from the grace of God, and vndermineth and ſubverteth the Goſpell for the foundation of it. And let all the godly reverence and adore the mercy and goodnes of God, which the ſcripture every where ſetteth downe for the onely and moſt true cauſe of ſalvation.

Alſo mans purpoſe, when once it beginneth to bee good, is holpen indeede by the grace of God. But heere wee muſt diligently marke and obſerve, that this purpoſe of man could not be good, if the grace of God had not gone before, and made it good: Col. 1.21. 2. Cor. 3.5. Gen. 6.5. Ephe. 1.18. Eze. 36.26. 1. Ioh. 5.20. Luk. 24.45. For the whole nature and minde of man in himſelfe, and in his owne nature, is onely bent vnto evill, ſo that hee cannot have the leaſt thought vnto any goodnes: and ſo mans purpoſe is alwayes evill in it ſelfe, but then it beginneth to bee good, when God enlightneth his minde by the power of his ſpirit, and changeth and renueth his will. Furthermore, it is GOD onely, that of vnwilling maketh willing, and of a ſtiffe-necked man, maketh him more tractable and milde. This hee teacheth by the Apoſtle to the Philippians, Phili. 2.13. where he ſayth, it is God which worketh in you both the will and the deede even of his good pleaſure. Heere Paule ſheweth, that man by his owne power is not fit, eyther to begin or finiſh any good worke, but that all the power both of willing and doing good, proceedeth from Gods onely free mercy, becauſe hee of an evill will maketh a good will, and turneth and inclineth vnto good, mans heart which is moſt proane vnto evill. Hence it is clearely proved, that God could foreſee no good thing in man, but that which hee himſelfe doth worke in him. Therefore the Papiſts in this poynt, doe betray theyr owne groſſe ignorance or wicked malice, in that they are not aſhamed to affyrme and to defend, that Gods fore-knowledge is contrary to his grace, eſpecially ſeeing that wee heare nothing throughout the whole Scripture in the doctrine of Election, but onely Gods good purpoſe and meere mercy; and concerning workes fore-ſeene, and mans merites, there is not a word ſpoken. Therefore the Papiſts, ſeeing that they wreſt this word of fore-knowing from the true and naturall ſence thereof, into a ſtrange and miſchievous vnderſtanding, by a gloſſe of their owne interpretation, and vnderſtand not the propiety of the phraſe, they fall into an errour of ambiguity of wordes, and through the likeneſſe of words bring in a fallacy, and by theyr like kinde of ſpeaking as with a cloake, they hide the colour of their miſtaking of the word, and as much as they can, ſuppreſſe and diminiſh the truth.

Out of this which is ſpoken may be gathered, not darkly nor doubtfully, but cleerely and plainely what is the diſpoſition of the Devill and wicked men, which becauſe they are enimyes vnto God, and do hate him, they ceaſe not to darken and obſcure his glory, whereſoever they may. And in this reſpect they ſhew their malice two manner of wayes: Firſt, in that they do moſt earneſtly hate and deteſt that, which moſt eſpecially pleaſeth God, and is acceptable vnto him. Secondly, in that they only love and moſt deſire thoſe things which God hath in the greateſt hatred and abomination. So likewiſe the Papiſts in this matter are moſt againſt that which pleaſeth God moſt, and on the contrary ſide do moſt approve and deſire that which God hateth. For God is moſt delighted with this, and this is his certaine will, that the elect ſhould attaine ſalvation by his only free mercy. But the Papiſts pleaſure is, that the elect ſhould be ſaved by their owne worthines and merits. Againe, God doth reiect and altogether exclude mans merits in the matter of ſalvation: but the Papiſts like of them, and make them the cauſes of election & ſalvation. So that betwixt God and the Papiſts there is a moſt manifeſt and vehement contrariety. Therefore they are not lovers of God, but his ſworne enimies. And that they are ſuch, they do ſufficiently declare by this, in that they make works foreſeene the cauſes of ſalvation. In which thing they commit two grievous offences; namely, firſt, in that they ſet nothing by the firſt and true cauſe, in reſpect of their owne merits, and ſo erect an imaginary and falſe cauſe thereof. Secondly, in that they labour to withdraw mankind from God, and having withdrawne thē from him, as much as in them lieth ſell them as bondſlaves to the devill. So that the Papiſts on the one ſide are cruell and iniurious againſt men, and on the other ſide ſacrilegious and blaſphemous againſt God, becauſe they alwayes hinder his glory, and derogate from his Maieſty as much as their ability can ſtretch vnto. On the contrary S. Paul although before his converſion he was in the Iewiſh profeſſion vnreproveable, and after his converſion farre more holy then all the popelings, yet he to the Philippians, Phi. 3.6.8. not onely conſtantly and boldly excludeth all workes and merites, as well going before as following after faith, but alſo accounteth them for dung, that in ſteed of them having gayned Chriſt, of an vngodly and wretched man, he might become iuſt and rich.

Heere alſo we muſt know that the Papiſts, as they do forſake God, and reſiſt his grace, ſo alſo they do not onely ſhut vp the dore of his mercy againſt themſelves, but even pluck on their owne necks an horrible curſe, and moſt certayne deſtruction. For curſed is he ſayth Ieremy, Iere. 17.5. that truſteth in man. Therefore this gloſſe of the Papiſts concerning good works fore-ſeene, is to be reiected as wicked and blaſphemous, becauſe it is not onely not found in all the holy Scriptures, but alſo is moſt extreamely contrary vnto them. For God in the electing of man had reſpect vnto himſelfe, and had no regard vnto works, eyther paſt, or to come, which the Apoſtle to the Epheſians delivereth in expreſſe words, Epheſ. 1.5. ſaying, he hath predeſtinated vs, whom he hath adopted through Ieſus Chriſt in himſelfe, according to the good pleaſure of his will. In that he ſayth, in himſelfe, he teacheth, that God in chooſing vs, ſaw nothing but himſelfe, which he made any account of. Therefore Gods goodnes and love is the onely roote of our election. Whereas he ſayth, according to the good pleaſure of his will, that is put downe for the better cleering and expreſſing of the truth, and by that we are taught, that Gods free goodnes could not but with great difficulty by perſwaſion have beene beaten into vs. And what I pray you could God foreſee in vs in our election? ſeeing that our whole being, Act. 17.28. and what good thing ſo ever we have,1. Cor. 4.7. we have received it and inioy it by him onely. Wherefore that the true cauſe of election may be held of vs, we muſt in no wiſe frequent the ſchoole of the Papiſts, but we muſt ſearch and follow the holy Scripture which is the onely Schoolemaiſter, and the moſt faithfull expoſitor of eternall ſalvation. Sathan hath inſpired and ſuggeſted into the Papiſts this opinion of workes foreſeene, that by it he might withdraw men from the true cauſe of their ſalvation, and ſo caſt them headlong into eternall deſtruction. For Sathan well knew, that mans whole ſalvation would fall to the ground, except it were wholy fetched and derived from God. Surely there cannot be given vnto mankinde a greater nor more pernicious hurt, then this opinion is, and there is no vice worſe then this diveliſh pride, which ſnatcheth from God his chiefeſt honour, and ſtealeth away the prayſe of his mercy. Therefore this more then frantike opinion of faith foreſeene, is vtterly to be caſt off and refuſed.

Heere is ſhewed by cleere and vnanſwereable arguments, how horribly and grievouſly the Papists do offend againſt Gods divine Maiesty, by their pestilent opinion of faith or workes foreſeene.

CHAP. 13.

FOr the Papiſts in that diveliſh opinion do offend againſt God & againſt his Maieſty many waies, and do commit many ſacrilegious offences. Firſt, they do offend againſt the fatherly goodnes, & free mercy of God. For Gods mercy is the onely fountayne of all goodnes, in ſuch ſort, that there is no good which may any where be found, but it floweth and ſpringeth of that fountayne. Moreover, God is ſo good and mercifull, that he will be acknowledged and honoured for no other vertue nor property more, then for his free goodnes and mercy. Hence it commeth to paſſe that the holy ſcripture when it ſpeaketh of Gods mercy, doth heape and recken vp as it were in a catalogue, many words ſignifying one and the ſelfe-ſame thing, ſaying, that God is gratious, Exod. 34.6. Ioel. 2.13. Ionah. 4.2. mercifull, long-ſuffering, abundant in goodnes and truth: ſo, looke how many words are ioyned together for to ſet forth Gods fatherly love, ſo many mouthes as it were and toongs hath God ſounding from heaven, by which, as with the words of a father, our mercifull God inviteth and allureth men vnto his mercy. By theſe ſo many prayſes of Gods mercy we are taught, not only that God is the ſole fountayne of all goodnes, but alſo this is likewiſe ſhewed, that we are not ſo hardly perſwaded of any thing, as to know and beleeve that God will be gratious and mercifull vnto vs, for the prayſing of Gods mercy, is for the moſt part a reproofe of mans incredulity. The ſcripture therefore with theſe prayſes of Gods goodnes, as with ſo many wedges, doth drive out and expell mans vnbeliefe. But the Papiſts heere do moſt grievouſly offend, in that they fayne God to be other then indeed he is. So that they bewray their owne vnbeliefe and malice, in that they attribute and truſt more in themſelves, and their owne workes, then in God infinitely mercifull. Otherwiſe they would leave this fable of workes foreſeene, and reſt themſelves wholy vpon Gods mercy. But they ſhall ſurely feele, though then too late, when God commeth vnto iudgement, that they deceive themſelves and others by theſe their fayned and lying workes. For he that peeviſhly reſiſteth Gods mercy, is worthily deprived of it.

Secondly, they doe groſſely offend againſt Gods Iuſtice, becauſe they are not aſhamed to bring before God moſt iuſt, their fayned and defiled works, as if they were good & perfect, as if God were blind, & wanted iudgement & diſcretion to diſcerne betweene good and bad, betwixt perfect works and vnperfect. Surely the Papiſts in this reſpect doe like thoſe, which take a falſe cauſe in hand; and yet to make it good, they labour to blindfold and corrupt the Iudge with bribes; that they might obtayne that by deceyt and bribery, which by Iuſtice and Equitie they could not attayne. So the Papiſtes with their workes fore-ſeene, as with ſo many rewardes, labour to corrupt God, and to turne him from the right, and draw him to the wrong cauſe, and ſo doe not onely make God like vnto an vniuſt Iudge, but alſo much worſe. For choyce giftes and bountifull rewardes are vſually brought vnto a Iudge, that hee may the eaſier bee corrupted to favour vniuſt cauſes. But the Papiſtes bring vnto God, not perfect workes, but filthy and abominable ſinnes. For God (as wee have ſayde before) could foreſee no good workes, but thoſe which he himſelfe wrought in man: but of theſe, the Papiſts diſpute not in this place. We have ſhewed before, that man, not partly, but wholy, take him at the beſt, is corrupted and depraved through ſinne. Therefore all workes, which man of himſelfe doth, or bringeth forth by his owne proper and native vertue, can in no wiſe be good nor acceptable vnto God. For from a corrupt and wicked man can proceede nothing but corrupt and wicked deedes: for the effects are vſually like the cauſes. Such therefore as the cauſe hath beene, ſuch effects likewiſe muſt needes proceede and follow thereon. Therefore as out of an vncleane fountayne there proceedeth an vncleane ſtreame, and as from an evill tree, there groweth evill fruite; ſo alſo, by a corrupt and wicked man can be wrought nothing but corrupt and wicked deeds and endevours. For the effectes can not bee better nor more excellent then their cauſes. So that when the Papiſtes make ſuch workes the cauſe of Election, doe they not after a ſorte turne God into a ſinfull man? doe they not make him the patrone and allower of wickedneſſe, wherein is ſeene their Sathanicall blindeneſſe, and diveliſh madneſſe? So that out of this Fiction of the Papiſtes, as out of a glaſſe, manifeſtly appeareth what a terrible and dangerous miſchiefe it is, lewdly to ſtray out of the worde of God, and to whirle vp and downe in franticke ſpeculations, and to fayne and ſuppoſe falſe cauſes for true.

Agayne, if God from everlaſting could have foreſeene, that very good and perfect workes would proceede from man, yet thoſe by no meanes could haue beene ſufficient to deſerve or get Salvation by. For an eternall and infinite life, cannot be attayned, as a reward for a temporall labour and finite worke: becauſe there ought to be a iuſt proportion, betweene the labour and the hyre, that according as the labour was, ſo alſo ſhould the wages be payd. So that for a great labour, there is vſually allotted and appoynted a great reward. But Life eternall and heavenly Glory, is a farre greater and more excellent good thing, then can bee deſerved by mans labour or induſtrie: nay, Life eternall doth in the worth, greatneſſe and excellency of it, farre exceede and ſurpaſſe the heavens and the whole world: nay, nothing that is created, may iuſtly be compared vnto it. So that as there is no compariſon betweene a temporall deſert, and an eternall benefite: ſo alſo is there no proportion betweene an infinit good & a finite worke. Whoſoever therefore braggeth of his owne workes, let him take heed, that he be not puniſhed rather then rewarded.

Thirdly, they offend againſt the Wiſedome of God, in that they endevour to ſhewe an other way to attayne Salvation, then hee hath revealed in his word. For God will have his Mercy and free Election, to bee the onely way and gate into eternall Life. That the Scriptures teach manifeſtly in divers places, ſaying, Bleſſed are all they whoſe ſinnes are forgiven, Pſal. 32.1. Rom. 4.6, 7, 8. and to whom the Lorde imputeth not ſinne. But the Papiſtes preferre theyr good workes fore-ſeene, to bee the cauſe of Salvation, rather then Gods goodneſſe. So they would erect and ſet vp their owne righteouſneſſe, which God beſtoweth not vpon them by faith, neyther hath Chriſt merited by his Paſſion. Wherefore they do not obey Gods divine wiſedom and counſell, neyther will they be ſubiect vnto it: which in the ende ſhall fall out evill for them, and turne to theyr deſtruction. For they which deſpiſe and caſt off Gods counſell, doe looſe his mercy, and are condemned, as Augustine ſayth in one place. Wherefore their wiſedome is not onely vayne, but alſo tending to deſtruction, which are wiſe againſt God. But ſurely, ſuch wiſedome, ſpeaking properly, and according to divinity, is not to bee called wiſedome, but the ſubtilty of Sathan, and craftineſſe of wicked men, whereby they mocke God, & delude men. For the wiſedom of God is ſo the fountaine and ſpring of all wiſdom, that no other living creature can have any greater wiſedome, then God doth communicate and beſtow vpon him. Looke therefore howe much wiſedome God doth worke and preſerve in a man, ſo much wiſedome hee hath, and better or more wiſedome hee cannot have. They therefore which will be more wiſe then God would have them, their wiſedome commeth not ſo much of God, as of the divell. Therefore the ſuperſtitious and 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, 〈 in non-Latin alphabet 〉 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 give his glory to another, which by the Prophet Eſaias he flatly denieth to doe, ſaying, Eſay. 48.11 I will not give my glory to another, that is, God will not cauſe, that any Creature ſhould have infinite ſtrength, or infinite wiſedome. For of ones ſelfe to perfourme and bring forth thoſe workes which may merite Election and eternall life; is not in the power of any creature: For life eternall is a farre more excellent good, and greater worke, then mans ſtrength is able to compaſſe. That life is heavenly and infinite, and therefore not to bee gotten or procured, but by an heavenly and infinite power. For (as wee have ſayde before) there is no compariſon nor proportion, betweene an infinite good thing, and a finite worke and merite.

Therefore when as the Papiſts brag, that they are able to make themſelves worthy of their elelection, by their owne proper workes and merits, they doe more fooliſhly and fottiſhly, then if they ſhould take in hand to build and ſet vp a new heaven and a newe earth, with mallets and other tooles. For albeit that this bee altogether impoſſible for them to doe; yet that other is farre more hard, and much more impoſſible. For God the onely Almighty One was able to create the Heaven and the Earth, and all that is contained in Heaven and in Earth, by his word onely without any difficulty: but he could not redeeme Mankinde from eternall damnation, but by the precious blood of his Sonne. So the Scripture calleth them that ſhall bee ſaved, the Choſen in Chriſt, namely, in that hee hath redeemed them by his blood, and reſtored Gods Image in them. Wherefore ſeeing that Salvation could not bee recovered by any other meanes, but by the moſt bitter death and paſſion of Chriſt, hence it clearely followeth, that there-obtayning of Salvation doth farre exceed the ſtrength and power of any creature whatſoever. Wherefore it is moſt falſe and wicked which the Papiſts dreame of, that man is elected vnto Salvation, for ſuch or ſuch good works foreſeene: Becauſe thoſe workes cannot pacifie the exceeding great wrath of God, nor make ſatisfaction for the ſinnes of man. For (as we have ſayde before) they are altogether repugnant and contrary vnto God, therefore they doe not pacifie him, but offend him, and provoke him the more to anger. Surely the whole maſſe of the worlde may farre more eaſily bee ſtayed vp with a ſtaffe of reede, then Salvation can bee gotten or obtayned by the power of man. But that fiction concerning workes fore-ſeene, ſhould have the more likelyhood of trueth, if they did bring forth ſuch workes to deſerve Salvation, as were truely good, but they can bring forth no ſuch; for, as wee have ſayde before, man is wholly corrupt and wicked, therefore there can bee expected from him, nothing but corrupt and wicked deedes.

Laſtly, by theyr workes fore-ſeene, they doe manifeſtly tempt God, as if he were not able to ſave his Elect, and bring them to happineſſe by his meere grace, being apprehended by fayth, vnleſſe they ſhould put to theyr owne good workes, as helpers and furtherers of his Grace. And ſurely by offering theyr workes, they ſhew that they are in doubt, whether the Grace of God bee able and ſufficient to ſave them, and ſo denie God to be God. For God cannot bee God, vnleſſe hee bee abſolutely good, and infinitely mercifull: otherwiſe, he ſhould be imperfect, and conditionally good, ſuch an one as the Papiſtes doe make him to bee, with theyr good workes and merites fore-ſeene. And a greater diſhonour cannot redound vnto God, then for a man to doubt of his infinite goodneſſe and free mercy, and God cannot be iniured more, then if a man ſhould preferre his owne workes fore-ſeene, before the mercy of God, as if by them God could bee mooved or turned this way or that way, like man. Certaynely, whomſoever he hath not choſen for his owne mercy ſake, him wil he not chuſe hereafter for any fore-ſeene good works of his owne. For it is all alike to chooſe a man to Salvation for his owne workes; as if God ſhould ceaſe to be God. For if God ſhould chooſe a man for his workes, there would bee found manifeſt change in God, and ſo God ſhould ceaſe to bee God: but they which thinke themſelves vnworthy of Election; and yet doe truely and conſtantly beleeve, that they are from everlaſting elected vnto Salvation, by the free mercy of God, they give vnto God his deſerved honour. For a greater honour cannot be given vnto God, then that hee is much more good and mercifull vnto vs in Chriſt, then if wee had never ſinned at all. For hee that beleeveth in Chriſt, and layeth hold on him by a true fayth, hee hath the love of God, and ſhall as truely and certaynely attayne life everlaſting for his Paſſion ſake, as God in his Nature is everlaſting, and vnchangeable in his Will. But the Papiſts which make their owne workes and merites the cauſe of theyr Election, doe labour to aboliſh his mercy, and to eſtabliſh theyr owne integrity and righteouſneſſe: as if God had choſen man, not becauſe he himſelfe was God and mercifull, but becauſe man was thought acceptable and approoved of God, for ſuch or ſuch good workes fore-ſeene: when as the Goſpel teacheth the cleane contrary, Luke 18. that before Gods iudgement ſeate, no workes nor merites of man may be ſuffered to approach, but that a lowly and humble prayer, powred out in the blood and merites of Chriſt, ſhall bee heard and accepted. Therefore the leaſt imagination or eſtabliſhment of mans merit, is the manifeſt aboliſhing of the grace of God, and the merits of Chriſt, and a moſt certayne hazard and loſſe of eternall life.

By theſe things that are ſpoken, it appeareth evidently enough, that this fiction of workes fore-ſeene, is as an il favoured head, which hath many vnſeemely members vnder it. For where one abſurdity is graunted, a great many muſt needes followe after:2. Tim. 2.17. For errour is as a fretting canker. For where the leaſt chincke is opened to errour, there the very greateſt Monſters of errours throng in by troopes, & other moſt vngodly ſins are heaped together vpon them. So out of this falſe opinion, as out of Pandoraes box, there do flie horrible reproaches and blaſphemies agaynſt God: For they which doe miſvnderſtand, and falſely expound one place of Scripture, it muſt needes follow, that they miſ-interpret, and miſvnderſtand many places. Becauſe that all the Articles of Chriſtian fayth are ſo artificially lincked together, that one of them cannot be hurt, but all the reſt are wronged; neyther can one bee taken out from amongſt the reſt, but the whole rancke and order of all the reſt will be broken, and fall to nothing. Certaynely the Papiſts, being the ſubtile teachers and patrones of good workes fore ſeene, doe openly declare, that they neyther know the ſtrength of ſinne, nor the vntowardneſſe of our corrupted nature, nor the iuſtice and wrath of God againſt ſinne: and ſo they are moſt ignorant of that, which it moſt behooved them to know. As often therefore as they ſpeake or write of theſe Myſteries, ſo often do they ſcatter abroad vayne words of things which they know not, neyther have any experience of. But God enlighten the eyes of theyr minde, that they may at the length, out of the word of God, rightly and ſincerely learne and know theyr own corruption, that ſo they may give due honour vnto God, in confeſſing, that he for his owne abſolute mercies ſake, hath choſen man freely vnto Salvation in Chriſt, and that hee had no reſpect of mens workes, eyther paſt or to come.

The fift and ſixt Proprieties of Election are ſet downe, and wee are taught, that the fayth of the Elect remayneth ſafe againſt all the temptations of Sathan, against all the aſſaultes of the world, and agaynst all the waverings of the fleſh, becauſe that it is ſetled in the hand of almighty God, and grounded on his everlasting Decree.

CHAP. 14.

THe fift Propriety of Election is, that the Decree of Election is an omnipotent Decree: not onely becauſe God is able to create and produce whatſoever he will, onely by his word and appoyntment, without any more adoe, without any delay or difficulty: but alſo, becauſe he is able indeed to perfourme and give vs all thoſe thinges which he hath appoynted for vs; not onely ſo, but alſo, that hee is able to free vs and deliver vs from every evill, although they be very great and fearefull, even by his leaſt power: becauſe that God is infinitely powerfull, therefore nothing is able any wayes to reſiſt his power. Thoſe therefore whom he hath choſen, it is very eaſie for him, even in deſpight of the whole world, to deliver them from all danger, and to bring them to eternall Life. So that the Elect, and ſuch as beleeve, are as ſure to bee ſaved, as God in his Maieſtie and Power is almighty and above all. Hence may all the godly conceive moſt ſweete comfort in all theyr adverſities; ſeeing that there is no evill ſo great, but that God is able on a ſudden, even in the twinckling of an eye, by his mighty Power to deliver them from it. So that the Fayth of Gods Children, looking vpon the promiſes of God, doth reſt and vphold it ſelfe by his omnipotency, which is able to helpe then, when as no way nor meanes of helpe appeareth in the ſight of man. For the power of God is ſuch, and ſo great, that whatſoever he will have to be done, commeth to paſſe in a moment, ſo that the perfect worke appeareth in the very deede doing. Wherefore in the middeſt of death we may hope for life from his handes. For his hand is furniſhed and inſtructed with meanes of helpe and deliverances without number, and whereſoever and whenſoever hee will, hee is able to ſave and deliver his children. For this cauſe the very firſt Article of Chriſtian fayth bringeth vs to Gods omnipotencie, as vnto a moſt ſtrong ground and foundation of all his promiſes, in that God almighty can no more recall and breake his promiſes, then he can denie himſelfe to be God, or ceaſe to be that which hee is.

Sixtly, the Decree of Election is an vnchangeable Decree; For God in his Nature and Eſſence, is moſt ſimple without any mixture; in whom, as there cannot bee found any mixture, ſo likewiſe can there bee found no change. And that his Eſſence and Nature is vnchangeable, that the Scripture in many places doth playnely declare. Firſt, it doth amplifie his Eternitie, Pſal. 102.26. from the time paſt and time to come; namely, that God alone was before all thinges, without any beginning. Secondly, that hee alone remayneth, when all other things periſh, and that hee never ceaſeth to be. And hee that was before all thinges, and ſhall be after all thinges, muſt needes be eternall. From this Eternitie of God, his conſtant Immutabilitie may clearely bee prooved on this wiſe. Whoſoever was without any beginning, and ſhall continue for ever without any ende; hee certaynely is not changed, but remayneth immutable: But God was from everlaſting, without any beginning, and remayneth for ever without end, and therefore is he in his nature & eſſence vnchangeable, and remayneth alwaies the ſame, and ſhall for ever continue like himſelfe.

If God were mutable, he ſhould conſiſt of parts; but God doth not conſiſt of parts, becauſe hee is God from everlaſting, and nothing was, nor could bee before him. Agayne, if he were made of parts, hee ſhould conſiſt of ſome matter that was before him; but he conſiſteth not of any matter, for he is of himſelfe, and taketh his whole eſſence and beeing from himſelfe. For there is nothing more proper to God, then to bee from everlaſting of himſelfe, and not to bee by the helpe of any other. Therefore he is called Iehovah, which Name is proper vnto his divine Eſſence, and doth expreſſe the eternity of God, that he alone from everlaſting hath beene without any beginning of beeing. Agayne, if God were compoſed or made of partes, hee might bee diſſolved agayne into thoſe parts. For this is a ſure and infallible rule, that there are the ſame beginnings, both of compoſition, and diſſolution, ſo that whatſoever is made, may be changed and diſſolved into thoſe things of which it is made, although it never bee changed and diſſolved. And ſo, as God had a beginning, hee ſhould alſo have an ende: which were blaſphemy, but once to thinke. For it cannot bee, that God ſhould ceaſe to be that which hee was, or begin to be that which he is not. Laſtly, if God did conſiſt of any matter, then ſhould he be ſubiect vnto theſe termes, of being ſooner & later: for whatſoever is made of any thing, it proceedeth from a not being, vnto a being, and admitteth of diſtances of time: but no ſucceſſe of time can bee found in God. For as in his eſſence hee was from the beginning, ſo from the beginning he knewe all and every thing. Therefore nothing with him is paſt or to come, but his proper time is alwayes, for ever, and preſent. Seeing therefore, that God is not included in any limites or ſpace of time, hee is everlaſting and vnchangeable.

Furthermore, like as the Eſſence and Nature of God is eternall and vnchangeable, ſo that it neyther encreaſeth nor is diminiſhed, nor ceaſeth to be: So alſo his favourable good will and mercy is eternall and vnchangeable, ſo that it neyther doth increaſe nor diminiſh, nor ever ceaſeth to be. For as God is, ſo alſo is whatſoever is in him: but hee is eternall and vnchangeable, ſuch likewiſe is his favorable good will and mercy. For the Proprieties of God are called eſſentiall, becauſe they do belong vnto his eſſence, and cannot bee ſeparated nor diſioyned from it, vnleſſe God ſhould ceaſe to be God. For without this favourable good will, and fatherly compaſſion, God cannot bee God. For the Proprieties of God are ſo in God, that not one of the can be wanting, but all of them muſt fall to decay, and God ceaſe to bee God. But as for accidents, which may bee increaſed or be diminiſhed, or bee ſeparated from their ſubiect without the hurt thereof; there are no ſuch to bee found in God; for whatſoever is in God, it is eſſentiall and perpetuall in him. So then, his fatherly good will and compaſſion, are two Proprieties in God, which can no more be ſeparated or ſet apart from him, then his eſſence or nature can. And ſo as God in his nature & eſſence is everlaſting & vnchangeable; ſo likewiſe his fatherly good will and mercy is vnchangeable & everlaſting. Therefore eternall life & ſalvation that is promiſed of God, is ſo ſure and certain, as the nature of God is eternal & vnchangeable. So the fatherly goodnes & mercy of God, doth not depend of any external cauſe or occaſion, for ſo it ſhould be in certain & vnſtable: for when that cauſe or occaſion is taken away or changed, the goodnes & mercy of God ſhould be taken away or changed alſo: but both theſe, as well his favorable goodneſſe, as his enduring mercy, do depend of his nature and eſſence, and therefore are firme and vnchangeable, and remayne for ever. Therefore although wee, as weake and frayle men, doe ſometimes fall this way or that way, yet Gods affectionate good will towards vs, and his mercifull compaſſion, ſlideth not, nor once moveth, nor tottereth any maner of way, but continueth and remaineth firme and vnſhaken.

Moreover, as the Will and Mercy of God is eternall and vnchangeable, ſo alſo are his Decrees eternall and vnchangeable. For God is an all knowing God, becauſe he moſt perfectly fore-ſawe all thinges from everlaſting, before they were created, or had any being. Therefore nothing can happen or fall out now, which may lie hid or ſecret from God. So that his wiſedome cannot bee deceyved nor beguiled. With vs many things fall out of a ſudden, vnlooked for, and paſt expectation, which ſo trouble vs, that wee are conſtrayned to change our counſelles, and to goe in hand with others. But God doth fore-knowe all the events of thinges, yea, even of thoſe thinges, which in mans iudgement happen by chaunce, and hath them in his owne hand, and doth direct and bring them thither, where to him ſeemeth beſt. So that neyther things preſent, nor thinges to come can bee exempt from his knowledge. Agayne, God is omnipotent, which is able by his wiſedome and mightie hand, to bring thoſe counſelles to paſſe, which hee hath fore-ordayned. Therefore no hindrances can bee ſo great, as to let and hinder the counſelles of God from beeing brought to theyr appoynted ende. Therefore whatſoever God did determine that hee would doe before time, that doth hee now beginne and finiſh in time: and that falleth out vnfallibly ſo, as hee hath fore-ordayned and appoynted. And that GOD changeth not his Counſelles, but fulfilleth them, as hee hath appoynted, the holy ſcripture expreſſely witneſſeth, ſaying, The counſell of the Lord endureth for ever, Pſa. 33.11. and the thought of his hart abideth from generation to generation. Heere the Prophet firſt teacheth, that God remayneth conſtant in his purpoſe, and purſueth it, vntill it be brought to the end and fulneſſe thereof. Secondly he teacheth, that nothing commeth into his minde now, but that which he thought of and determined before, and that hee repenteth him not of any action, as if he would have that vndone which he hath once done. Seeing therefore that God changeth not his counſell and decree, nor turneth this way or that way, as men vſe to do, there is no danger that he will ſeeke new meanes of delay, vndoe his promiſes, or breake his word, as repenting himſelfe. Mala. 3.6. Therefore by Malachy he doth manifeſtly witneſſe, that he is not changed. And S. Iames affirmeth, Iam. 1.17. that no variablenes can be found in him. And ſo S. Paule to the Romanes ſayth, Rom. 11.29. that the gifts of God are ſuch as are without repentance. Theſe teſtimonies of ſcripture, and other like to theſe, do averre and conſtantly conclude this one thing, that God will in no wiſe change or fruſtrate the decree of our ſalvation, but that he hath appoynted it firme and durable for ever, ſo that the frame of heaven, and the ground-worke of the whole world will rather be diſſolved and ſubverted, then that God will change or repeale his mercifull good will towards vs, and free promiſe of our ſalvation: for whatſoever hath once pleaſed God from everlaſting, that doth pleaſe him ſo, that for ever hereafter it cannot diſpleaſe him.

Seeing then that the will of God is the chiefeſt cauſe and originall of ſalvation, whomeſoever therefore he hath elected and appoynted vnto ſalvation, their ſalvation is moſt certayne; becauſe it cannot poſſibly be, but that they ſhall without doubt attayne vnto everlaſting life and ſalvation, becauſe that the will of God being the firſt cauſe of their ſalvation, is moſt omnipotent, and moſt loving, by which he hath not onely choſen them freely vnto ſalvation, but alſo freely giveth, and mercifully beſtoweth vpon them all things which are neceſſary vnto ſalvation; and whatſoever he doth freely give and beſtow vpon them, can be taken from them by none, except God be firſt vanquiſhed: but God cannot be vanquiſhed of any, becauſe he is omnipotent. Therefore their ſalvation is moſt ſure and certayne, becauſe it hath, Ioh. 10.28. and alwayes ſhall have God for the protector and defender thereof.

This vnchangeablenes of Gods purpoſe the ſcripture calleth the foundation of God,2. Tim. 2.19. becauſe it is firme and immutable, and it is an elegant metaphor, which doth expreſſe the ſure and ſtable ſtrength, and everlaſting continuance thereof, that as a ſtrong and well fortified foundation is not eaſily overthrowne nor weakened, but continueth firme againſt all tempeſts & force of windes, and is not moved, ſo likewiſe this decree of God is firme and conſtant, and remayneth ſure for evermore. So that the ſalvation of the elect being grounded vpon that, ſhal not be battered downe by the aſſaults of Sathan, nor hindred by his temptations: it ſhall not be inwrapped in the troubles, nor indangered in the ruines of the whole world, though that ſhould periſh and fall to nothing: and laſtly, it cannot be ſhaken nor made fruſtrate by any infirmity or weakenes of the fleſh, ſo that the elect and ſuch as believe, being ſet paſt all danger of being cut off and periſhing, are ſo ſure of their ſalvation by the help and power of God, as if they inioyed it already indeede ſenſibly, and in full poſſeſſion. So Iohn the Baptiſt ſayth in Iohn the Evangeliſt, Iohn. 3.36. He that beleeveth in the Sonne, hath everlaſting life. But temptations & other troubles which happen vnto the godly in this life, are either exerciſes and trials of their faith, or their patience: or they are like light skirmiſhes and bickerings, by which the godly, as it were by trayning, are exerciſed and inſtructed in Chriſtian warfare: but they are not hurtfull encounters, nor deadly battels in which they may be overcome and beaten downe: for that cauſe they are ſaid to be called with an holy calling, becauſe that ſalvation vnto which they are called, is inviolable and eternall. And it is called an holy and inviolable calling,2. Tim. 1.9. becauſe it dependeth vpon an vnchangeable and eternall decree. Wherefore the ſalvation of the godly is ſo ſure and certayne, as that the overthrow and decay of it, is no more to be feared, then the change of an eternall decree. Moreover, although this decree of it ſelfe be moſt ſure, yet it is confirmed and ſealed vnto vs in the bloud and merit of Chriſt, like as the Patents of Princes ſealed with their publike Seale, are made authenticall and vnchangeable. Therefore, that GOD might confirme vs more throughly in the aſſurance and certaynety of his grace, it pleaſed him to ſeale vnto vs the decree of our election, in the bloud of his onely begotten Sonne, and in it throughly ſettle and ſtrengthen our faith. So, God made the foundation of our election ſo ſure for ever, that nothing eyther in heaven above or in earth beneath, is ſo firme and ſure, as the foundation of our election and ſalvation. For God doth as much eſteeme this decree of our ſalvation, and accounteth it as pretious, as the moſt pretious bloud of his owne Sonne. Therfore to change this decree were to deny Chriſt, & aboliſh his bloud, which God will never do, for he loveth & accepteth Chriſt and his bloud as his owne ſelfe: ſo that more eaſily may the frame of heaven, and the whole foundation of the world be diſſolved and overthrowne, then that there ſhould be even the leaſt change or renewing of his decree. And if that it ſhould be changed, the Sonne of God ſhould have no Church, and ſhould have dyed and ſhed his bloud in vayne; but he neyther dyed in vayne, nor ſhed his bloud in vayne: therefore he hath alwayes a Church, and will have, which he hath delivered and will ſave, by his bloud and by his death. Hence by a true and infallible conſequent it is gathered, and ſoundly concluded, that the decree of our election and ſalvation is vnchangeable.

That God ſometimes repealeth his ſentence pronounced, and doth not execute it, doth not at all contrary this his vnchangeable counſell. As often as this commeth to paſſe we muſt know, that that ſentence of God was not abſolute and ſimple, which draweth with it a ſure and an infallible conſequent, but ſuch a ſentence which is denounced, and yet repealed, and not accompliſhed, was pronounced with ſome certaine condition, as Gods promiſes and his threatnings have their conditions annexed vnto them. If God have promiſed thee life, thou muſt preſently thinke of true faith, and ſincere deſire of obedience vnto him, and thou muſt ſeeke for both theſe, not in thy ſelfe, but in God. If he have denounced and threatned ſome curſe vnto thee, thinke with thy ſelfe to deſiſt from thoſe things which he reprehendeth and blameth in thee, which if thou ſhalt do, God knoweth how to reverſe that ſentence of threatning pronounced againſt thee. And the abſolute will of God was this, namely to ſpare thee, but with this condition, if thou doeſt ceaſe from the evill that thou wert threatned for. And that condition is certayne, although we heare it not mentioned in expreſſe words in the manner of the threatning, yet it appeareth and may be gathered by the event and end of the matter. So God ſpared the citizens of Ninivy, for they hearing the fearefull ſentence of their overthrow, repented, and renounced their former evill life.

So that God knoweth how to change his ſentence when men depart from evill, but God never knoweth how to change his counſell, as S. Gregory ſayth. But the abſolute and reſolute counſell of God was, that he would ſpare them, therefore he would deterre them from their wicked wayes by this fearefull ſentence, and ſo call them to repentance, ſo that this change ought nor to be referred vnto the councell of God, as if that could be bowed and turned one way or an other, but it muſt be applyed to the ſence and capacity of men, in which there ought to be a turning from evill vnto good. Agayne, although that hath not alwayes come to paſſe, which God by his Prophet did foreſhew ſhould come to paſſe, yet for all that, no contradiction or contrary will ought to be ſuppoſed or fayned in God. For the will of God is in it ſelfe one and the ſame for ever, but yet the ſame is ſometimes partly revealed, and partly concealed. So likewiſe that condition which was manifeſted by the event, was not expreſſely ſet downe by God, but he kept that cloſe and concealed it, that he might touch the Ninivites the more thoroughly, and the ſooner and more eaſily drive them from their ſinne. For by that fearefull edict he would humble them, and being humbled, he would ſpare them, and ſo he applyed the doctrine vnto their capacity. But becauſe God is one and the ſelfeſame, and alwayes immutible, therefore alſo his will is, and ought to be accounted one and the ſelfeſame, firme, and vnremoveable.

Alſo God knoweth how ſometimes to execute moſt reſolutely his ſentence denounced againſt the wicked, when as men leave no place for wholeſome admonitions, and are no more moved with threatnings and rebukes, then ſtones or hard rockes, and continue, not only obſtinately in their ſinnes, but alſo adde ſinne vnto ſinne, and harden their hearts, and nuzzell themſelves in their ſinnes freely without any feare, as we may ſee in the men that lived before the floud, and in many others, as in a cleere glaſſe or mirrour. Therefore whereſoever men ſhall ſhew themſelves bold and haſty to commit ſinne, there God alſo is wont to ſhew himſelfe a ſharp and ſevere iudge and revenger of miſdeedes, in puniſhing their offences. Surely if Gods wholeſome admonitions doe light vpon men of pliable and repentant hearts, they move them and make them better: but if they light vpon men of reprobate ſence and prophane mindes, they do provoke them, and make them worſe. So the holy and wholeſome warnings of God, are vnto them an occaſion of greater ſinne, and doe turne vnto their deſtruction, and more grievous puniſhment.

Heere the conſciences of the elect are ſo ſtrengthened in the moſt infallible ſtedfaſtnes of Gods promiſes, that there is no matter of doubt left vnto them, concerning Gods moſt loving affection towards them.

CHAP. 15.

SEaventhly, the decree of election is a true and faithfull decree. For God is not onely true in his words and promiſes, but even truth itſelfe; and that ſo, that the leaſt ſuſpition or ſhaddow of falſhood, cannot be found in him. Seeing therefore that he is true and conſtant in his purpoſe, he therefore promiſeth that which he determined to give, and perfourme. So that whatſoever he hath promiſed in matters touching ſalvation, that will hee as truly without any fraude of deceit pay and perfourme, as he himſelfe is true and everlaſting. This the ſcripture expreſſeth by this moſt proper and ſignificant word Emunah: for that word doth ſignifie a moſt firme, ſtable, and permanent thing, becauſe that the promiſe of God is a certayne and conſtant promiſe, ſo that nothing can be found to be more conſtant and certayne then Gods promiſe and plighted faith. So alſo is there nothing eyther in heaven above, or in the earth beneath, in which wee may more ſafely put our truſt and beliefe, then in GOD, and in his word. For if a man do more throughly looke, and more intentively ſearch into the true interpretation and ſence of the Hebrew word, he ſhall finde, that the word doth not ſignifie every truth, but that truth onely which is indeede firmely grounded and eſtabliſhed, and ſo the truth of God hath his ſtrength ſettled and grounded on the nature and eſſence of God, as on an everlaſting foundation never to bee ſubverted. Therefore the truth of God is not any quality, gotten by ſome action which appertayneth not vnto the eſſence of God, but it is an eſſentiall propriety of his divine nature. This truth of God is onely the moſt ſtrong ground and never-fayling foundation of the promiſes of GOD. Hence it neceſſarily followeth, that the promiſes of God in themſelves and in deed are moſt certayn and moſt true, which ſhall certainely have their iſſue and accompliſhment, and do alwayes carry with them their everlaſting and infallible Amen. So that God, as well in the ſecond acte,2. Cor. 1.20. in his word of promiſe, and the accompliſhment thereof, as in his firſt act, in his nature and eſſence is true, yea everlaſting and infallible truth it ſelfe. For ſeeing that God is truth it ſelfe and cannot lye, therefore whatſoever he eyther ſpeaketh or promiſeth, is true and infallible. Pſal. 31.6. Hence is God in the ſcripture termed faithfull, and the God of truth, becauſe he promiſeth nothing but that which is true, and becauſe he fulfilleth and perfourmeth that which he promiſeth, in deede and in truth.

This therefore is a moſt ſtrong prop, and as it were a ſacred anker for the faith and hope of a Chriſtian, that God is not deceitfull, but true; that he giveth and perfourmeth in deede, what he offered and promiſed in word, and deceiveth not any man with vaine and empty words; that he ſpeaketh nothing in vayne, nor boaſteth not of his bounty above meaſure, when he promiſeth any thing largely and liberally; but that he will truly and without doubt performe that, which he determined with himſelfe to give, therefore what he promiſeth in word, ſhall at length be fulfilled in deede: for this infallible truth ſake, the promiſes of God are called pure words, Pſal. 12.7. and ſilver, tryed and fyned ſeaven times. Therefore this vnmoveable truth, and ſetled conſtancy of God in the perfourmance of his promiſes, is, and ſhall be a moſt ſtrong inſtrument and fit engine, and the beſt weapon to expell and drive away all diſtruct and wicked doubts that may ariſe in vs concerning God and his will. For our nature is moſt proane vnto diffidence and diſtruſt, and many wicked and vngodly doubts concerning the will of God do ſteale vpon vs, and worke vs much hurt and vexation. Therefore, if then Gods truth did not confirme and vphold vs, being weake and frayle men, we ſhould fall into deſpayre, and be ſwallowed vp with it a hundred times in a day: wherefore the knowledge of this heavenly and infallible truth, is moſt profitable and neceſſary for vs, for it is as a celeſtiall ſhield ſtronger then braſſe, whereby all noyſome diſtruſt and doubts of Gods mercy, like vnto the pernitious fiery darts of the Devill may be quenched and driven back. Wherefore, in adverſity and temptation wee muſt have recourſe and refuge vnto this aſſured truth of God, as to our onely and ſafeſt Sanctuary, and that with our whole minde, and by a ſtedfaſt faith and fervent prayer, that in the dayly meditation thereof, we may ſtrengthen our faith, and adde peace vnto our conſciences: otherwiſe there is no ſtrength nor ſtedfaſtnes whereby to vphold our ſelves. Whoſoever therefore doth truly beleeve that God is faithfull and true in his word, and hath a harty deſire dayly to profit and proceede in that faith more and more, he doth not onely vnderſtand the ſcriptures, and attayne vnto the ſence and meaning of them the better thereby, but alſo by that faith built and framed out of the word of Gods truth, hath conquered and overcome the world, and all evils conteyned in it, ſo that he is rather to be accounted a citizen and heire of heaven, then a pilgrime or inhabitant of the earth, for his hope and faith hath caſt anker, and fixed it vpon the heavenly Sanctuary, as on a foundation of Adamant, whereſoever therefore he is in his more excellent and better part, there alſo is he ſayd to be wholy after a figurative manner of ſpeaking:Synechdoche. for that which in it ſelfe was weake and feeble, being ſtrengthened by the word of promiſe, as with ſteele, from heaven, getteth great ſtrength, and becommeth invincible. For whereas that promiſe of God is, there followeth true and and abſolute victory, for the ſpirituall truth becommeth conquerour in the middeſt of tryall, yea in death it ſelfe it promiſeth life, and getteth the victory. Therefore they which prayſe God for his truth, honour him greatly. For there can not be a more wicked contumely and reproach, nor a greater iniury & blaſphemy committed againſt God, then for men to account him flexible and vnconſtant in his promiſes. For he that doth ſo, denyeth him to be God,1. Ioh. 5.10. and maketh him a lyar, as S. Iohn ſayth, which ſurely is a moſt horrible and grievous ſinne. Woe therefore vnto the popiſh foole divines, which ſay, that the word of the ſcriptures is vayne and of none effect, except it be eſtabliſhed in the foundation of truth by the traditions of the fathers, as if there were more credit to be given vnto man by nature ſubiect to frailety and lying, then vnto God, who by nature is onely true and conſtant. Certaynely the word and truth of God doth out-weigh the authority of all men, as much as God himſelfe is better then man.

Heere by the premiſſes is infallibly inferred, that the elect and the godly, may in all their troubles ſtrongly comfort themſelves with the certainety of their ſalvation, becauſe God doth as truly perfourme his promiſes, as he in his nature is eternall and vnchangeable.

CHAP. 16.

EIghtly, this decree is a comfortable decree, for what can ſo refreſh a miſerable and ſorowfull man, and bring him into hope and conſolation, as the doctrine and knowledge of free election. For our whole ſalvation, and all things that belong neceſſarily vnto it, do depend vpon the free mercy and election of God, ſo that ſalvation and life everlaſting is certayne vnto a man, and cannot fayle him, becauſe that God from everlaſting, before the foundation of the world, hath appoynted and ordeyned it for him, and that of his owne free mercy, without any of the workes and merites of mans owne doing. 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 taught, that the doctrine of election, and the knowledge thereof is ſo neceſſary for Christians, as that it ought to be propounded vnto them, and inſisted vpon by the publique ministery, for without it they cannot have a true knowledge of the grace of God, neyther can they be certayne of their ſalvation, nor manfully reſiſt the temptations of the devil. They therefore which deſire that this doctrine ſhould be ſcilenced or ſuppreſſed, they do take away the chiefeſt comfort from the Church of God, and therein grievouſly offend.

CHAP. 17.

NInthly, this decree of election is neceſſary to be knowne, for without the knowledge of it we can not have a true and ſaving knowledge of the grace of God, neither can we determine or define of any thing certaynely or ſoundly concerning ſalvation, nor reſiſt the Devill and his temptations. For as often as hee tempteth our faith (and indeede he tempteth it very often) ſo often ought wee to have recourſe vnto election, as vnto the onely ſtrong foundation of our ſalvation, and wee muſt moſt certaynely determine and ſet downe with our ſelves, that wee are freely elected vnto ſalvation, and that we cannot fall away, which if wee do not, wee cannot acknowledge GOD for our Father, and CHRIST for our Redeemer, nor hope and looke for eternall life, by the grace of the one, and merite of the other. Whoſoever therefore doth truly acknowledge, and ſoundly beleeve, that God is his Father, and Chriſt his redeemer, and doth place and ground all his faith, and all his hope and confidence of ſalvation in him alone, hee may knowe as verily that he is choſen of God, as God both in his eſſence and nature, and in his word and promiſe is true and faithfull. For this ſentence and promiſe of Chriſt is not onely true, but alſo more ſtedfaſt then the frame of heaven. Iohn. 3.16. Whoſoever beleeveth in me, ſayth Chriſt, ſhall not periſh, but hath everlasting life. This faith which doth acknowledge and lay hold vpon Chriſt, is the firſt and chiefeſt effect and fruite of ſalvation. Therefore Gods election, and the knowledge thereof is the onely ſtrong foundation, on which a Chriſtian and ſaving faith may ſafely leane, and remayne conſtant againſt all the aſſaults and temptations of Sathan. Wherefore ſeeing that election is as a ſtrong and invincible fortreſſe againſt all the ſubtilties of Sathan, againſt the aſſaults of the world, and againſt all the doubts and waverings of the fleſh, the knowledge thereof is very neceſſary for vs. Agayne, the doctrine of election is very neceſſary to be knowne of vs for this cauſe, becauſe it is one of the chiefeſt cauſes of our ſalvation. This the ſcripture delivereth and expreſſeth playnely and expreſſely, that wee are therefore called and drawne vnto Chriſt, and vnto ſalvation, becauſe that we were firſt predeſtinate and elected. For they onely and none other are called vnto Chriſt, Act. 13.48. and indued with true faith through him, which were fore-ordeyned vnto ſalvation. Therefore hee which denyeth and reiecteth the doctrine of election, hee denyeth and reiecteth the grace of God, and can have no hope of his ſalvation. But that wee may know and vnderſtand the true cauſe of ſalvation, there is nothing more neceſſary to bee knowne of vs, then the decree of election. For God hath ordayned and appoynted it from everlaſting for the onely fountayne of ſalvation, and hath revealed it, and layd it open in his word: They therefore, which dreame that there is no Election, they deny and reiect God and his grace, becauſe that without grace and mercy, and that infinitely free, God is not God.

Moreover, this Decree is neceſſary for vs to know, for this cauſe; becauſe it teacheth vs true and profitable humility. And that it ſetteth out and declareth vnto vs on this manner: in that Salvation cannot begotten and attayned at any hand by our owne workes and endevours (becauſe it is ſet out of the reach and power of all mortall men,) but much rather that wee are miſerable and ſinners, and that ſo, as that of our owne ſtrength we are not able to bring, no not the leaſt thought tending vnto good, which may bee acceptable or well pleaſing vnto God. Whatſoever therefore of our owne power wee ſhall vndertake or doe, eyther by thought, worde, or deed, we do offend in it, and do draw vnto our ſelves deſervedly, iuſt and eternall damnation: and have deſerved it ſo often in the iuſt iudgement of God, as we have conceyved any thing in thought, or done any thing either in word or deed: yea, and more often. For albeit that no evill works either outward or inward were committed of vs, yet our corrupt and depraved nature doth convince vs all, and find vs guilty of moſt iuſt damnation. Therefore this our moſt miſerable eſtate, and moſt deſperate condition doth make vs much aſhamed and confounded, and ought to humble and debaſe vs with much meekeneſſe. For men are then wont to bluſh for ſhame, and to be humbled, when they are compelled to confeſſe & acknowledge their own miſdeeds, they being many and great, ſo that they cannot defend nor excuſe them: ſo they begin to be out of liking with thēſelves, & diſtruſt themſelves, & are in deſpayre as concerning their own merits, which deſpaire is profitable for them. For as long as men be perſwaded, that they can doe any good, whereby to attayne Salvation; ſo long they remaine and abide ſtiffe in theyr owne conceit, and doe not diſtruſt themſelves, as indeed they ſhould, nor are not truely humbled before God, as they ought to be. For the fleſh alwayes ſuggeſteth to a man, that there is ſome good thing in him, which went before the grace of God, for which he ſhould bee elected and ſaved, and ſo thinketh that the grace of God is diſpenſed and given according vnto mans deſert; and ſo preſuppoſeth ſome naturall or morall good thing to be in him, or elſe thinketh that hee can prevent the grace of God with ſome preparation, or ſome good deſires, and by ſo thinking can never come to bee ſaved. For God will ſave and bleſſe man with his grace, not by the halfes, but wholy, that ſo all the glory and prayſe may redound vnto God, as vnto the onely author of Salvation. For God doth not promiſe nor impart his grace vnto any, but to ſuch as are in deſpayre and out of hope in regard of themſelves. For man is then capable of the grace of God, when as he thinketh himſelfe not onely voyd and deſtitute of all goodnes, but alſo repleniſhed and over-whelmed with all vngodlineſſe. Wherefore, if a man deſire to be ſaved, hee will ſuppoſe no good thing to be in himſelfe, as if he could doe any thing for his Salvation: but being throughly humbled and deiected, will flie onely to the incomprehenſible goodneſſe of God, and will know that his whole Salvation dependeth vpon the wil and good pleaſure of God. This humiliation from the heart, is the firſt ſtep to Salvation: Pſal. 145.14. for the Lord vpholdeth ſuch as fall, and lifteth vp ſuch as bee downe; but hee which thinketh there is any goodneſſe in himſelfe, ſtriveth agaynſt humbleneſſe of minde, and is an enemy vnto the grace of God, and is a ſecret adverſary againſt God, and prowdly ſet againſt his owne Salvation. But Predeſtination bringeth down a man, that it may lift him vp agayne by the grace of God. For the leaſt thought of the leaſt goodneſſe in man, is repugnant againſt the grace of God; Therefore this muſt firſt be taken away, and driven out, that the grace of God may take place.

Furthermore, the Decree of Election is neceſſary for vs to know, for this cauſe alſo; becauſe that it edifieth and buildeth vp our fayth ſtrongly and ſurely, and maketh vs moſt certayne that Salvation cannot fayle vs. For there is no better, nor fitter meanes for the building vp of our fayth, then free Election, which doth conſiſt in the eternall and vnchangeable Decree and good pleaſure of God; ſo that Salvation which dependeth thereupon, cannot be intercepted or taken from vs by any creatures. For therefore Salvation is certayne & vnmooveable, becauſe it is grounded vpon the Counſell of God and is reſerved and kept vntouched, agaynſt all the aſſaultes and ſubtilties of Sathan. Heere therefore wee ought to know, that Salvation proceedeth from two diſtinct cauſes: Firſt, it floweth from the love of God, as from an heavenly fountayne; and then, it is purchaſed by the blood and merites of Chriſt. Chriſt ioyneth both theſe cauſes together, ſaying, God ſo loved the world, Ioh. 3.16. that hee gave his onely begotten Sonne, that all which beleeved in him ſhould not periſh, but have everlasting life. Vpon this therefore, is our whole Salvation, and the vnfallible hope and ſafety thereof ſettled and grounded; in that God, the moſt Mighty, hath given vs vnto his Sonne, as his owne proper goods, and doth iuſtifie vs in him, and doth not ſuffer vs beeing iuſtified, Ioh. 10.29. to bee taken out of his hand. Hence is the Salvation of the Faythfull ſtedfaſt and ſure.

Therefore this doctrine of Election, ſeeing it is the onely gate vnto righteouſnes, the onely way vnto God, and the onely entrance into heaven; it is not, (as ſome falſely thinke) the occaſion of deſperation, the breakenecke of Salvation, and (as it pleaſeth ſome) the deepe pit of perdition; neyther is it a ſubtill and dangerous ſpeculation (as others report) which tyreth mens minds without any fruite, and beguileth and deceyveth them with vayne words: but it is a ſound and profitable doctrine, which tendeth vnto godlineſſe, and to a ſerious feare of God, and chiefely it is profitable to repreſſe and keepe vnder the pride and arrogancy of man. For what thing can more raviſh vs with the love and admiration of Gods exceeding great goodneſſe towardes vs, then Gods free and more then fatherly Election, in that of his aboundant grace and mercy, he hath appoynted certayne Salvation for vs before we were, and ſtayed not ſo long till wee came vnto him, and deſired Salvation of him? Was it not a mercie above all mercies, in that hee ordayned Salvation for vs which beleeve in Chriſt, and embrace his Goſpel, before he had created vs? Was not this alſo a ſingular and ineſtimable mercie above all mercies, in that he hath elected vs in Chriſt, and adopted vs for ſonnes, which were in our ſelves altogether wretched and vnworthy, and deſerved rather to be condemned then to bee ſaved? was it not an honour above all honours, in that of the children of wrath, hee made vs the children of God, and the brethren of Chriſt? Is not this nobleneſſe above all nobility, and dignity above all dignity, to have God for our Father, to have Chriſt for our brother, and to heare his Church as our mother, and to be a true and lively member thereof?

This doctrine of Election is not onely the chiefe part of the Goſpel, but alſo the foundation of the Goſpel, and the iſſue and chiefe poynt of our Salvation. For Augustine of the Predeſtination of Saintes, Cap. 15. doth expreſſely teach, that Chriſt himſelfe was predeſtinate that he ſhould be our Head and Redeemer, and we were predeſtinate that we ſhould be his members. So that ſeeing Chriſt is the chiefe and ſingular light of Predeſtination, and the ſame is the Head and Foundation of the whole Goſpel: Therefore the whole Goſpel doth flow and depend from nothing elſe, but from Predeſtination together with Chriſt. For the whole worke of the Goſpel is in this one thing, and there it is called Goſpel, that is, ioyfull tidings, becauſe it witneſſeth vnto men, that theyr ſinnes are forgiven and pardoned through the death of Chriſt, without any reſpect had vnto theyr workes, that ſo they might be freely iuſtified, and abſolved and delivered from theyr ſinnes in the iudgement of God. And this iuſtification proceedeth from Predeſtination, as from the firſt fountayne of Salvation, as Paul in this his chaine doth expreſſely teach, ſaying, that thoſe onely are iuſtified, which are predeſtinate before of God. Therefore free iuſtification cannot bee helde and maintayned, except free predeſtination be firſt granted and defended. Wherefore, ſeeing that Predeſtination is the cauſe and originall of iuſtification, it is in no wiſe to be concealed or ſuppreſſed, but ought publikely and openly to be publiſhed, and preached freely without reſtraint, throughout the whole worlde, that this exceeding and infinite goodneſſe of God towards men might be made manifeſt and knowne vnto them, that they might learne to diſtruſt themſelves, and to put their confidence in God, that they might ſeeke for Salvation, and finde it, not in themſelves, nor by theyr owne merits, but in God, and from his goodneſſe. The Sonne of God himſelfe, and his holy Apoſtles, and alſo the Prophets haue taught and ſtood vpon this doctrine publikely in the whole aſſembly of the Church. The Scripture of both the Teſtaments is full of this mattter; eſpecially the Goſpel of ſaint Iohn is as a cleare glaſſe, wherein Predeſtination is repreſented and publiſhed abroad. For there is no Chapter in that Booke, where there is not mention of Predeſtination, eyther in expreſſe words, or in the ſence and meaning of it.

And although there have beene alwayes ſome, from the beginning of the Goſpel, which perſwaded by the allurements and wiſedome of the fleſh, have thought that the doctrine of Predeſtination ſhould not be openly taught and publiſhed abroad, becauſe they feared that it would be the occaſion and miſtreſſe of deſperation or of a diſſolute life: yet they are in no ſort to be beleeved nor followed. For the cauſes which they alledge, although at the firſt ſight, they may ſeeme to have ſome colour or weight, yet indeed they do but caſt a miſte before our eyes, and are of no importance. For the danger which they feare, is vayne, and almoſt none at all: For Predeſtination is the true cauſe & the abſolute matter of our greateſt hope and ſweeteſt conſolation,1. Pet. 1.20 in that God our heavenly Father from eternity hath ordayned his onely begotten Sonne to redeeme and ſave vs. Seeing therefore that Chriſt (as we have ſayd before out of Augustine) is the head of all thoſe that are predeſtinate, and that all they that do fly vnto him, as vnto their onely refuge, are redeemed of him, and do attayne vnto everlaſting Salvation: ſurely, I ſee not how the doctrine of Predeſtination ſhould be the matter of deſperation, eſpecially ſeeing that Salvation, which it bringeth with it, and beſtoweth vpon vs, is altogether of free gift. But if that our Salvation were to bee merited and gotten by our owne ability or workes; then ſurely a man might feare certayne and preſent danger of deſperation. For we are all ſinners, and not able to fulfill the leaſt tittle of the Law, much leſſe can we make ſatisfaction for our ſinnes, and redeeme our ſelves from the wrath of God, and the power of Sathan. Moreover, although we were perfect at this day, yet wee could by no meanes ſatisfie for the ſinnes that wee have committed already. For ſinne doth moſt grievouſly offend God, and deſerveth his wrath, and his curſe, and eternall damnation, which no creature, as it is barely a creature, can turne away or put off. For the wrath and curſe of God is infinite, and not to bee borne of the Angels themſelves. Without all doubt, in the doctrine of Predeſtination, a man ought to bee in deſpayre, and yet to hope well: concerning himſelfe and his owne merites, whereby to attayne Salvation, he ought to bee in great deſpayre, becauſe that by this meanes he ſhall never come vnto Salvation: but concerning the grace of God, which is by all meanes free, hee ought to be in very good hope: eſpecially ſeeing that God doth more willingly afford and beſtow Salvation vpon man, then miſerable man can require or wiſh that Salvation might bee imparted or beſtowed vpon him. For God for his vnſpeakeable goodneſſe ſake, doth make man earneſt and deſirous of his Salvation, which was an enemie of his Salvation: Alſo God doth prevent a man, and ſeeketh him out: man ſeeketh not for God, but hateth him extreamely and doth dread and ſhunne him as a terrible Iudge.

Therefore in this worke of Salvation, the grace of God is ſo great, as that it cannot be ſayde to bee greater.

Therefore there ariſeth no deſperation at all out of this doctrine of Election, if it bee well and truely vnderſtood and according to the meaning expounded, but contrariwiſe great conſolation commeth there from; which if it be well taught vnto men, and diligently inſiſted vpon, an admirable truſt and confidence in God, and a moſt certayne hope of Salvation proceedeth and commeth out of it.

Therefore hath God appoynted the holy miniſtery of the Goſpel, that men might diligently bee informed of his ſo great mercy. Alſo he would that admonitions and threatnings ſhould be drawne from thence, and be propounded vnto men. For they are certayne meanes, by which God is powerfull, and expelleth all drowſines from his children, and ſtriketh in them a ſerious feare and reverence of himſelfe. So God by this meanes, doth bring men vnto Salvation, ordayned for them from everlaſting. They therefore which ſuppoſe that the courſe of a good life is overthrowne or hundred by this doctrine of Election, are groſſely deceyved. But of all, they doe moſt grievouſly ſinne, which reaſon thus. If I bee predeſtinated vnto Salvation, then, howſoever I live, I ſhall be ſaved, and ſhall not periſh: But if I be appoynted to deſtruction, it will nothing avayle me to live well: yea, though I ſhould exerciſe my ſelfe in all kind of vertue, yet it would doe me no good, but in the ende I ſhal of neceſſity bee condemned and periſh everlaſtingly: why therefore ſhouid I be carefull of the courſe and order of good living: and exerciſe my ſelfe one while with this, and an other while with that kind of labour or ſtudy? This is not a ſpeech of the children of God, but of the children of the Divell. Epheſ. 2.10. For whomſoever God hath elected, thoſe alſo doth he call to repentance (although ſome ſooner, ſome later) and doth regenerate them to the performance of good workes: ſo that they ſhall here beginne to ſtudy, how to hate and ſhunne thoſe things that are evill, and love and practiſe thoſe things that are good: but they which remayne obſtinate in theyr wickedneſſe, and ſtubborne in the hatred and contempt of the trueth of the Goſpel, and do proſtitute and ſell themſelves vnto all kind of vices and wickedneſſe boldly, without any feare or reverence of Gods divine Maieſtie, and continue as it were buried in them without any feare, neyther will by admonitions bee brought to leave them; they are to bee warned, that they ſhould watch. For the iudgement of God, which hangeth over them, to deſtroy and condemne them, ſleepeth not, neither is idle. So that in theyr obiection, there is nothing of any ſtrength, but there is a manifeſt fallacy in it, in that a ſuppoſed and falſe cauſe is of them put for a true cauſe. So that of the contrary ſide, they ſhould conclude thus, changing the former ſentence or propoſition in this wiſe. If I be predeſtinate vnto eternall life, I muſt call vpon God, and live godly, becauſe to this end am I elected of God, that I may live godly and holily. For the Scripture ſayth; Epheſ. 1.4. God did elect vs before the foundations of the world were layd, that wee ſhould bee holy and vnblameable before him through love. Therefore the Elect muſt ſhunne wickedneſſe, and not commit it. Agayne, they which thinke themſelves to be reprobates, muſt not for that cauſe do wickedly; but ought rather to hate and fly all vngodlineſſe, leaſt that by theyr more grievous wickedneſſe, they do likewiſe plucke more grievous condemnation vpon theyr owne heads. For they ſhall bee farre more gently dealt withall, which doe avoyd theſe or thoſe ſinnes, and defile not themſelves with all wickedneſſe, and all pollution of ſinne; then with them, who do plunge themſelves into all wickedneſſe and vngodlineſſe, and wallow and defile themſelves in it, as a Sowe in the myre. For this is a perpetuall law, and vnchangeable rule of Gods iuſtice, that puniſhments ſhould be proportioned vnto ſinne. So that more grievous and more haynous ſinnes, ſhall be tormented with more grievous and more hainous torments. Wherefore, to avoyd evil, and to doe good, is profitable vnto the reprobate; For ſo theyr puniſhment of condemnation is eaſed, and made more gentle. Agayne, they doe greatly offend, becauſe they doe thinke themſelves reprobates from everlaſting, and that they ſhall be damned for ever. For ſo they would prevent Gods iudgement; For hee hath fore-appoynted a ſet, and certayne time, to call his Elect in: which ſeeing they expect not, but doe iudge and condemne themſelves, they doe not onely prevent God and his iudgement; but alſo by theyr raſh attempt, they goe about to preſcribe God a time and meanes to call them, and doe invade and arrogate the parts of that worke vnto themſelves. Therefore, they ought while they live here, to 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, with-hold thy ſelfe, and follow the Analogie of Chriſtian fayth, as a truſtie guide and directer. For that will bring thee moſt ſafely into the moſt ſecret cloſet of Gods Predeſtination. Renounce all carnall wiſedome, that thou mayeſt bee inſtructed of that heavenly wiſedome in this ſo ſecret and deepe a matter. For, to learne of God, and to be wiſe in him, is true and ſaving wiſedome indeed. Ceaſe therefore betimes from this wicked endevour and ſtudy, and beware of the ſleights and ſubtilties of the Divell. Take heed he ſeduce thee not from the true way to Salvation: for he knoweth well, that the whole Salvation of man falleth to nothing, except it be attayned by that meanes which God hath decreed to give it by. Therefore follow not any longer the prepoſterous fore-ſtalled opinions, and wandering affections of men: but reade dayly, and marke diligently the holy Scriptures, from the firſt Chapter of Geneſis, vnto the laſt Chapter of the Revelation. For by the ſerious reading and continuall meditation thereof, the holy Ghoſt is wont to become effectuall in the heart and minde of man. So alſo mayſt thou bee brought eaſily to the true and naturall ſence of the Scripture: which when thou haſt gotten, thou ſhalt become more ſober in thine vnderſtanding and iudgement, and ſhalt taſte the lively ſence and feeling of the grace of God in thy heart, and ſhalt be able not onely to condemne & caſt off this prowd and preiudicate opinion of workes fore-ſeene, and of ſuppreſſing the doctrine of Predeſtination, but alſo to ſtampe and trample it vnder thy feet. I pray God bring thee into this minde, and confirme and ſtrengthen thee therein. Amen.

God is bound to no man, neyther oweth any thing to any man: wherefore without all controverſie, it was a most free thing for him to chooſe ſome vnto Salvation of his free mercy; and by his iust iudgement to appoint others vnto eternall deſtruction: and mans reaſon ought not to murmure at this ſeparation and difference that God maketh betweene men, but to rest contented with it.

CHAP. 18.

TEnthly, this Decree of Election, is a moſt free Decree: becauſe that all thinges which God doth, hee doth freely without any compulſion or impediment. This conſiſteth and may be ſet downe in two members. The firſt is taken from his infinite wiſedome, in that of himſelfe hee alwayes vnderſtandeth and knoweth perfectly all things which have beene, and which are to come; ſo that there can bee found in him no ignorance of any thing, nor any errour in iudgement: therefore there is nothing that can lie hidden or ſecret from him; for whatſoever hee doth, hee doth moſt freely, and no man is able to prevent or deceyve his wiſedome. The other dependeth of his infinite power, in that God hath none above him, nor equall to him. Therefore his Will cannot bee governed nor turned by any cauſe, but dependeth wholy of it ſelfe ſo, that ſimply and abſolutely it hath power of it ſelfe. For as God hath no cauſe that made him, ſo alſo hath he no cauſe that ruleth and governeth him. Therefore whatſoever hee willeth and doeth, he willeth and doeth it moſt freely, and none can reſiſt or hinder his will. Therefore God hath moſt abſolute and ſoveraigne power, Pſal. 105.6 and moſt free authority over all things and in all things. This the Scripture ſheweth in expreſſe wordes, ſaying, God did whatſoever he would, both in heaven and in earth: For as he made all things that are contayned in heaven and in earth, ſo alſo by his infinite power he alwayes governeth and vpholdeth all thoſe things. For God is not a Creator that endureth for a while, but hee is the continuall preſerver and governour of all things that are created, otherwiſe God ſhould not be God. So that God hath moſt abſolute power and commaund over all creatures; ſo alſo doth he exerciſe his moſt abſolute and free power vpon all men. Rom. 9.11. Therefore in as much as hee choſe Iacob to Salvation before hee was borne, and had done any good: and caſt Eſau away from his mercy, and reprobated him before hee was borne, and had done any ill: both theſe hee did by his free and voluntary will: and who can accuſe him of vnrighteouſneſſe, becauſe he hath done ſo? So alſo in the whole eſtate of mankinde, in that for his mercy ſake he hath choſen ſome from everlaſting vnto Salvation, to inherite the heavenly Glory: and on the other ſide, in his iuſt iudgement hath ordayned other ſome vnto everlaſting deſtruction and confuſion before the foundations of the world were layd: both theſe hath he done freely by his owne will. So alſo at this day, in that he ſuffereth his Goſpel to bee preached in certayne Kingdomes and Provinces, and will have ſome men to be converted to Chriſt by it; and doth not ſo in other nations, but ſuffereth men to remayne there, in the ignorance of God, and finally to periſh in it, both theſe alſo he doth by his owne free and determinate will. So that God by his ſoveraigne power doth what he will in all things even as it beſt liketh and pleaſeth him. This moſt abſolute power of God in executing what pleaſeth him vpon all men, is an eſſentiall propriety of his, without which he could not be God. They therefore which go about to take away from God this moſt free authority, in the chooſing of ſome men, and in the reiecting of others; they, I ſay, do what they can to take away the eſſence of God, and ſo indeede deny God to be God at all. For when the proprieties of any thing are taken away and denyed, it muſt needes follow, that the thing it ſelfe alſo is annihilated and denyed. Therefore, that the glory of God might remayne vntouched, and that due honour might be attributed to him alone, he ought to have this power, to diſcerne betweene men by his free will and abſolute mercy, and by his wiſedome to make them different and vnlike, which otherwiſe by nature were every way alike.

Heere weake fleſh and mans reaſon ought not to fret and murmure againſt God, becauſe that in his wiſedome he doth iudge and determine ſo vnequally of thoſe that are equall. For God oweth nothing to any man, neyther is he bound to any man. Agayne, all mankinde, as the Apoſtle witneſſeth, is in the almighty hand of God, Rom. 9.21. as cley is in the hand of the potter. Therefore as it is in the free power of the potter to make ſome veſſels vnto honour and ſome to diſhonour,2. Tim. 2.20. ſo alſo is it freely in the hand of God to ordeyne ſome men to celeſtiall glory, and ſome to everlaſting confuſion. And, as the potter taketh nothing from the clay, though he make it after this or that faſhion as it pleaſeth him, ſo likewiſe God taketh nothing from man, of what condition ſoever he make him. Moreover the clay maketh no anſwere to the potter, although of it he make a veſſell to diſhonour: ſo alſo man hath no right to contend with God, though he be created of him vnto deſtruction. By this moſt fit example we are taught, that it is in the free choyſe of God onely to make a difference betweene men, and by his wiſedome to ordeyne and appoynt what ſhall be done with every one: So that God doth love and chooſe moſt freely whomeſoever he loveth and chooſeth; as alſo he doth refuſe and condemne moſt freely whomeſoever he refuſeth and condemneth. For this is the force and liberty of predeſtination, namely, that God hath freewill to ſave and chooſe that man, whom of his meere grace he chooſeth and ſaveth; ſo alſo that he hath free liberty to reiect and condemne whomeſoever in his iuſt iudgement he will have refuſed and condemned. So that this is the eternall and vnchangeable will of God, of his vndeſerved favour to chooſe and ſave ſome, and in his iuſt iudgement to caſt others off from all mercy, and to condemne them. This will of God in both theſe decrees is moſt abſolute and ſimple, which hath no other cauſe, ſo that he ſaveth ſome becauſe it is his pleaſure and wil, and he condemneth others becauſe it is his pleaſure likewiſe. Therefore it is at Gods free choyce to ſhew or deny mercy to whomeſoever he will. It is in his power to have mercy on whom he will, Rom. 9.18. and whom he will to harden. And he taketh mercy of his owne great goodnes only, and hardneth with no iniuſtice; that he that is ſaved ſhould not boaſt of his owne merits, and he that is condemned, ſhould complayne of nothing but of his owne deſerts,In Euchiriad Laurentium, ca. 99. as Auguſtine ſayth. So there is no cauſe above Gods will, but that is in the higheſt degree, that vnto vs it might be in ſteed of all cauſes. So the will of God is the firſt and chiefeſt determiner of our election and of all other things. Therefore the onely abſolute will of God ought to ſuffice every one as the moſt weighty cauſe, and the chiefeſt reaſon of every thing. So that it is an execrable wickednes to aske the cauſes of the will of God, ſeeing that is the firſt and the onely ſufficient of all other cauſes, which hath no other cauſe above it:Lib. de pradeſtina. ſanc. 1.9. wherefore Saint Augustine ſayd moſt truly and moſt rightly, Call not into queſtion why God chooſeth this man, or reprobateth that man, except thou wilt fall into errour, for this will of God is ſure and conſtant, becauſe hee hath created mankinde, Rom. 9.22. partly to ſhew his free mercy, and partly to declare his iuſtice, for he were vnmercifull if he ſhould condemne all, and on the other ſide hee might ſeeme vnmindfull of his iuſtice, if hee ſhould ſave all. Therefore God created men ſuch, that they might fall, that by their fall he might ſhew what the benefit of his mercy, and the iudgement of his iuſtice were able to do: of which reade Augustine in his booke De correp. & grat.

And this ought not to trouble the godly, becauſe that all are not appoynted to ſalvation, and but a few onely ſhall be ſaved: for they know and beleeve, having learned it by the word of God, that all have fallen into moſt iuſt condemnation; and, why all men are not delivered from thence, is not in mans power to determine and iudge, but muſt be left wholely to the iudgement and wiſedome of God. Further it doth hence appeare that all are not elected, becauſe that the ſcripture affirmeth in many places that ſome onely are elected, and the reſt reiected.

Agayne, the ſcripture ſayth manifeſtly, that he hath mercy on whom he will, Rom. 9. • 8. and whom he will he hardeneth. Agayne, if all were elected, the Goſpell of the ſonne of God ſhould be preached every where throughout the whole earth, and faith ſhould be given at randam to all and every one. Cap. 1.1. For Paule to Titus teacheth, that faith is proper to the elect. But the Goſpell is not preached through all parts of the earth,2. Theſ. 3.2. and faith is not given to all men, therefore all men are not appoynted vnto ſalvation. And that faith is not given vnto all men it is evident, Mat. 25.46 becauſe many ſhall be condemned, and go away into everlaſting paine. Agayne, it may hence appeare, that all are not elected and ſhall be ſaved, becauſe that election or chooſing is of ſome, and not of all, for if all were received, there were no election: ſo that there are ſome elect and ſome reprobates. But they which have a true and a lively faith in Ieſus Chriſt our onely Saviour, and do put their whole truſt and confidence of ſalvation in him alone, they are the very elect: for to this end are they elected of God, that by the power of the ſpirit they ſhould beleeve in Chriſt, and in him obteyne ſalvation. And let ſuch embrace with thankefull hearts the incomparable goodnes of God towards them, and freely with their mouth make the ſame knowne vnto others, prayſing God.

And although God hath not ordeyned every one vnto ſalvation, but hath appoynted ſome vnto eternall deſtruction, yet there is no accepting of perſons with him: as if God did elect and ſave this or that man for any outward good things, ſuch as are riches, honours, noblenes of birth, cuntry, comely proportion, beauty, excellent knowledge and learning, and other things of the like ſort: theſe things albeit among men they are in great eſtimation, yet with God they are of no account. For God reſpecteth and eſteemeth the ſincerity of the heart, and the innocency of life, (although that as concerning the decree of election he reſpecteth not theſe neither,) but theſe outward good things, howſoever they be moſt pretious, and to be eſteemed as the good gifts of God, and his name ought to be prayſed for them, yet in the matter of election he ſetteth nothing by them, for they are not of ſuch worth, as that any for them ſhould be elected vnto eternall life. If they were the cauſe of election, it would manifeſtly follow, that everlaſting ſalvation might be attayned by the goods of nature, or by the ſtudy and merits of man. Wherefore they which heere make a queſtion of the accepting of perſons, do neyther know themſelves, nor the iuſtice of God rightly as they ought to do; and do grievouſly offend herein, becauſe that in this matter they ſtick not to liken and compare God with lying and deceiveable men, who often times are blinded with the outward hew of things, and are withdrawne from the right way, ſo that they give their verdit and ſentence in the behalfe of vniuſt cauſes.

Moreover, they fall into a fallacy full of ignorance, or elſe of wickednes, for they foyſt in fayned and imaginary cauſes in ſtead of true and neceſſary cauſes, as if they ſhould ſet mouſe-doong to ſale in ſtead of pepper. For if thoſe outward good things were the cauſe why theſe or theſe ſhould be choſen, then ſurely oftentimes the worſt ſhould be elected, and the beſt reiected. For there are many good men found which want thoſe outward things, and many times they are wicked which overflow and abound with them. Therefore that obiection of the accepting of perſons, is not ſimple, but doth comprehend many evils vnder it, by which Sathan on the one ſide doth with mayne force puſh at the glory of God, and on the other ſide doth openly ſet himſelfe againſt the ſalvation of mankind, and laboureth to overthrow and hinder it. For ſalvation cannot be obteyned, if the true cauſe of ſalvation be not vnderſtoode and knowne, for nothing can be brought forth by any thing elſe, but by his owne proper and true cauſe. But if this obiection ſhould take place, ſalvation ſhould be tranſported from the true cauſe thereof vnto a falſe cauſe, and ſo be in ieoperdy of loſing. Moreover, God when he elected vs, did call vs as it were from nothing. For there was no good thing in our nature, which could be acceptable and approved vnto him, therefore of his free goodnes and mercy he decreed to adopt vs for children by election. By all theſe things it evidently appeareth, and is ſufficiently proved, that God hath abſolute power and free will in the electing and reprobating of men. For God is bereft of the chiefeſt part of his honor and glory, vnleſſe this authority be granted him over men, to be the only iudge and diſpoſer of life and death eternal.

Although God from everlasting hath in his iuſt iudgement caſt away the reprobates from all hope of ſalvation, yet they are condemned for nothing but for their owne ſinnes and miſdeedes, ſo that they cannot complayne but of their owne deſervings.

CHAP. 19.

ELeventhly, this decree of Predeſtination, is a iuſt decree. For God in his works is not onely moſt free, but alſo in the ſame is moſt iuſt, and vpright. Therefore whatſoever he willeth and doeth, he willeth and doeth iuſtly. In as much therefore as he hath reprobated ſome men, and appoynted them to eternall damnation, he hath reprobated, and decreed to condemne them iuſtly. But that this queſtion may the more cleerely be diſcuſſed, and the better vnderſtoode, we muſt note two things. Firſt, that God in his nature is iuſt. Secondly, that over and beſides his nature he willeth and doeth nothing in his workes but that which is iuſt. Moreover, God is ſo iuſt in his nature, as that his iuſtice is not any accidentall quality, which is gotten and attayned by ſuch or ſuch actions, or which ſometimes admitteth augmentation, and ſometimes diminution, but it is an eſſentiall propriety in God, which cannot be abſent from God, except he ceaſe to be God. So that iuſtice moſt properly agreeth vnto God, for he is iuſt indeede properly, and ſo iuſt, that not the leaſt part of iuſtice can be found to be, which proceedeth and commeth not from Gods iuſtice. Therefore the creatures have ſo much iuſtice and vprightnes, as it pleaſeth God to inſtill and powre into them. So that Gods iuſtice is the fountayne and welſpring of all other iuſtice. Certaynely God in his nature and will is ſo iuſt, that no vniuſt thing can not onely be found in him, but withall likewiſe he can endure no iniquity in his creatures. For the will of God is not onely iuſt continually, but alſo it is the onely imitable meaſure and rule of all other righteouſnes: and that ſo, that no other things can be eyther iuſt or vniuſt, but thoſe which GOD ſhall pronounce iuſt or vniuſt. Therefore whatſoever he ſhall iudge vniuſt, cannot in any wiſe be iuſt, and on the contrary, thoſe things which he ſhall eſteeme as iuſt, no man ought to thinke vniuſt. Therefore ſeeing that GOD, both in his nature and in his will is exceeding iuſt, it followeth that all things which hee willeth and doeth, muſt needes bee iuſt. For as every cauſe doth bring forth his effect, ſo alſo that effect doth declare of what ſort the cauſe is. For as the eſſence of the effect proceedeth from the cauſe, ſo in like manner the knowledge of the cauſe is by his effect. For ſuch as the cauſe was, ſuch alſo muſt the effect needes follow, therefore from a iuſt cauſe there muſt needes proceede iuſt effects: wherefore in that that God hath reprobated many men, and reiected them from his grace, he hath reprobated them, and reiected them iuſtly. For all the works of God are iuſt, as the ſcripture ſayth; but reprobation is a worke of God, therefore it muſt needes be iuſt. For who would deny that to be in theSpecies. particular kinde, which is in theGenus. generall? or who would ſay that the nature of the cauſes is not in the effects. This iuſtice or righteouſnes of God is altogether incomprehenſible, and ſtretcheth and enlargeth it ſelfe as farre as the very nature and eſſence of God doth. Therefore God can deliberate and do many and infinite things, farre above the capacity of man, and that moſt vprightly, although they ſeeme to be otherwiſe in the wiſedome of man. Therefore howſoever God from everlaſting hath appoynted certayne men to eternall perdition before they were created, or had done any evill; yet for all this he cannot be convinced of any iniuſtice, becauſe that he hath free power over all things, and a iuſt will in all things, ſo that he may iuſtly do in all his creatures whatſoever he doth or will do. Therefore in that he hath appoynted ſome men vnto everlaſting deſtruction, hee hath done iuſtly, for hee is a moſt free agent. Therefore though he take pity vpon ſome, and reiect others; though he regenerate ſome and harden others; though he ſave ſome and deſtroy others, yet theſe and ſuch like works are the iuſt works of God, which he may do freely. Is it not lawfull forme, ſayth that Lord of the Vineyard in the Parable, Mat. 20.15 to do what I will with mine owne? Therefore thoſe works as they are done of God, are iuſt and good works: but if the ſame works, or the like to theſe ſhould be done of man, they were vniuſt and great offences, becauſe they would be manifeſtly repugnant & contrary to the law of God. For the law commandeth that men ſhould love others as themſelves, and that they ſhould at all times and by all meanes and dutyes that they can, ſave and defend them, and not deſtroy them. So that God gave a law vnto men to love and ſave others, but he gave not that law to himſelfe, for he may iuſtly hate them, whom men by the law are commanded to love. Therefore God is iuſt at all times and in every place, although ſome things which he willeth and doeth ſeeme very vniuſt vnto fleſh and the wiſedome of man. For what can ſeeme more vnrighteous or vniuſt vnto fleſh, then to condemne a man vnto eternall deſtruction before he hath done any evill, when as notwithſtanding it is the iuſt worke of God, which is therefore iuſt becauſe it is Gods will.

This worke and decree of reprobation, in the iudgement of man ſeemeth contrary to the law, and Chriſtian charity. For the law commandeth, and charity willeth, that there be no hurt done to any man, but good vnto all, but there is no good but hurt done vnto them, which are ordeyned vnto this miſerable condition and curſed eſtate, therefore it is repugnant to charity and contrary to the lawe: I anſwere, God is not bound nor ſubiect vnto the lawe; ſo that he gave that commandement to men only, and not to himſelfe. Agayne, the iuſtice of God is altogether infinite, whoſe greatnes the ſhallownes of mans capacity cannot conteyne, nor ſearch out, therefore it is not to be meaſured by the law and rule of civile iuſtice. For there is no conſequence from an infinite thing vnto a finite thing, becauſe there is no proportion betweene them. Therefore a man in this matter muſt renounce all naturall reaſon, and ſubmit himſelfe wholy vnto the onely wiſe God, knowing, that the iuſtice of God cannot be examined, or comprehended by the ſhallow conceit of man, nor be meaſured according to the rule of civill iuſtice. Therfore it were extreme madnes, & blaſphemous impiety, not to attribute more wiſedome & vprightnes vnto God, then man can vnderſtand or imagine. Surely this were to erect and worſhip a vaine idoll in the ſteed of God, or rather to deny God himſelfe. Moreover, there are certaine particular works of God, which are not to be reduced to the generall rule of equity, as for example, the fact of Abraham, who in his obedience vnto God, would have killed his ſonne, and have ſacrificed him vnto God; when as notwithſtanding the law ſayth, Thou ſhalt not kill. The holy man of God knew, that God was not ſubiect to the law, but that it was given vnto men onely, ſo that he did not examine the ſpeciall commaundement (which he had received concerning the ſacrificing of his Sonne) according to the lawe, but ſimply obeyed the commaundement of God, and deſired to execute it with a ready and good will.

By this example we are taught, firſt, that God ſometimes doth decree ſomewhat in his ſecret will, which he preſcribeth not in his lawe. Secondly, that we muſt obey this his ſecret will when God commaundeth, though the lawe after a ſort commaund the contrary, otherwiſe the will of God revealed in his word is the onely continuall rule of good life. So, there may be ſome worke which God doth not therefore will becauſe it is iuſt, but it is therefore iuſt becauſe he willeth it, and thinketh it good. Furthermore, although of two men, of which neyther had done any thing, he hath predeſtinated the one vnto life, & the other vnto death, and that before the foundation of the world, yet this predeſtination is no leſſe iuſt, then if both had bin created, and committed many great offences. But it apeareth manifeſtly, that reprobation was decreed before all time, and not ordeined in time, both from the nature of God, and alſo by the holy ſcripture. From the nature of God it appeareth, becauſe God doth nothing with a new will, but all things by his everlaſting will: whatſoever therefore God doth in time, that did he determine to do before all time; otherwiſe there ſhould manifeſt change be found in him, if he ſhould do the leaſt thing in time, which he did not determine to do, before time from everlaſting. By the ſcripture it is evident, becauſe that every where, as well in the doctrine of reprobation as election it reduceth vs vnto the eternall counſell of God, that men might certaynely be perſwaded, that nothing happeneth vnto them in this life, which was not ordeyned and decreed for them by God from everlaſting. So that, that happeneth to them in time, which God hath fore-ordeyned before time. Moreover, although the reprobates be reiected from this mercy of ſalvation by the iuſt and eternall iudgement of God; yet they are not condemned but for their owne ſinnes and miſdeeds, by which they deſerve, and pull vpon their owne heads the iuſt wrath of God, and eternall deſtruction. Therefore, although they are not reprobated & reiected for any infidelity or wicked deeds foreſeene, but becauſe God hath ſo willed it and decreed it iuſtly, yet they ſhall not be condemned but for their owne vngodlines. To conclude: as there is no merit foregoing in election, ſo alſo is there no deſert foregoing in reprobation, but both do proceede and flowe from the good pleaſure of God. Now heere remayneth to be ſhewed briefly, for what cauſes the reprobates are ſubiect and liable vnto iuſt condemnation. The firſt cauſe of their deſtruction, is the corruption of their nature: this is ſo great, that it is fully ſufficient for to condemne them iuſtly, as we may ſee in the death and condemnation of infants and little children that are reprobated, who although they be polluted with fewe or none actuall ſinnes, yet for the originall corruption of their nature they are thruſt hedlong into everlaſting deſtruction. Therefore this corruption of nature is the firſt and meritorious cauſe of damnation. Agayne, God vouchſafeth not to beſtow vpon them the mercy of regeneration, but leaveth them by his iuſt iudgement in their former depravation of nature. Neyther can God be accuſed or charged with iniury, becauſe he doth not reforme nor better them; for God doth not owe them ſo much, becauſe he hath not promiſed it vnto them, and therefore is not bound to perfourme it. And as for the promiſes, although by the publike miniſtery of the Church they be pronounced vnto all that heare in generall, yet indeed and effectually they do properly pertayne and belong vnto the elect only: for whatſoever God hath promiſed in the Goſpell, and in the matter of ſalvation, they onely obteyne and enioy. Agayne, the promiſes do not declare what God hath decreed and determined concerning every one, but do ſhew how he is affected towards them that beleeve, therefore they belong to none but to the beleevers, ſo that God oweth nothing to the reprobates, but deſerved wrath, and iuſt indignation. Therefore in that he doth not call them, nor draw them to Chriſt, nor iuſtify them in him, nor create faith in them, it is for this cauſe, becauſe he hath not choſen them, ſo that when the cauſe is denyed them, the effects muſt needs be denyed them alſo. For to whomeſoever he vouchſafeth not election, he alſo denyeth thoſe bleſſings and benefits, which are the effects of election.

Theſe being by the iuſt iudgement of God thus left to themſelves, are hardned daily more & more, ſo that they feare not to commit great & deteſtable ſinnes and iniquities, neither ſtand in awe of Gods vengeance, but nuzſle themſelves in their ſinnes with delight and love, and commit ſinnes willingly, and that ſo proudly and ſecurely, as if God the avenger of wickednes did winke at them, and would take no account of them for their lives paſſed. Theſe God doth not only reiect and repell from all ſaving grace, and all the effects thereof, but alſo in his iuſt iudgement doth deliver thē over being ſo reiected, partly vnto Sathan, & partly to their own concupiſcēces and deſires. So that they follow not ſo much the ſwinge of their owne corrupt nature, as the perſwaſion and temptation of the Devill, by which they are carryed hedlong into all filthines and luſt of ſinne,2. Tim. 3.13. Apoc. 22.11 and are ſo beſotted with the cuſtome of ſinning, that being blinded with it, they wax dayly worſe and worſe. This hardening and delight in ſinne, is oppoſed as contrary vnto true faith and ſaving repentance; and this inborne corruption is with actuall ſinnes, as it were with fewell, augmented and increaſed. Therefore the wicked being left to the corruption of their nature, and hardned by the enticements of ſinne, can do nothing elſe but ſinne. So that theſe are thoſe veſſels which Saint Paule to Timothy ſayth,2. Epiſt. 2.20. were made and appoynted to ſhame and diſhonour. So the reprobates by filthy and odious meanes, are brought to everlaſting ſhame and diſhonour. For, for the moſt part, the ends are iudged of by the meanes, and the meanes by the ends. Therefore although the reprobates do commit ſinne, the affection and indevor of their whole nature tending haſtily vnto evill, yet notwithſtanding by ſinning freely and of their owne accord, they do accompliſh thoſe things which God will have done by them, that by them they might iuſtly be condemned according to Gods purpoſe from everlaſting. For in their open miſdemeanures God executeth his hidden and ſecret iudgements, as in all the actions of each man els. So that thoſe ſinnes which the wicked commit, are the ſecondary cauſes, by which they diſcend as by certayne ſteps into everlaſting perdition.

Therefore the reprobates, although from everlaſting they be ordeined vnto damnation, yet they cannot iuſtly murmur againſt God, nor excuſe or defend themſelves, becauſe they themſelves are the cauſe of their owne damnation: therefore they are forced to acknowledge their owne guiltines whether they will or no, and that the iudgement of their condemnation is iuſt. But God is not therefore the author and cauſer of their perverſenes, becauſe that he doth not correct them and amend them. For before that they be forſaken and hardned by God in their wickednes, the roote & welſpring of their corruption abideth and ſticketh faſt within themſelves, and in their owne nature, which they procured vnto themſelves by their wilfull falling away from God, in the loynes of Adam. But it is Sathan which doth excite and ſtirre vp in them evill thoughts and wicked deſires, and doth hurry them and incenſe them as his owne bond-ſlaves, at his pleaſure, into all manner of wickednes whatſoever: and doth take from them all ſence and feeling of their miſery, that they might conſume and periſh in it. Hence is it, that they contemne and ſcoffe at the iudgements of God againſt ſinne, and extenuate their ſinnes as much as they can. So that it is no mervayle though they periſh in their evils, becauſe they know not the cauſes of their evill, neyther feele nor conſider with themſelves the greatnes of them: yea, they are ſo farre off from ſeeking to the phiſition for remedy againſt it, as that they refuſe it being offered. Moreover, the reprobates by their free and voluntary will (which is the onely cauſe and originall of all actuall ſinnes) do chooſe the things that are evill, and purſue them with a moſt eger deſire, and ſo are carryed from ſinne into ſinne, and dayly even to theyr dying day do adde and heape ſinne vpon ſinne, vntill they fall into everlaſting deſtrucction, vnto the which by ſuch meanes they were ordeyned. By theſe things it moſt evidently appeareth, that the cauſe of ſinne ought not be layd vpon God, but to be acknowledged in them which have offended. And although God for a while do ſeeme to winke with his eyes as it were cloſed vp, at their great and deteſtable wickednes, yet that temporall forbearing of their wickednes is not the forgiving and pardoning them for ever: but God, for his infinite goodnes ſake doth favour them many times in this life, and dealeth gently with them, Rom. 2.4. that ſo he might allure them vnto repentance; but they for the hardnes of their hearts come not vnto this vndeſerved mercy, therefore he commeth vnto them at the length with deſerved puniſhment.

Theſe ſinnes and evill deedes which the reprobates commit, do neceſſarily follow their reprobation, but they are not the cauſes of it. But the reprobates do bring forth them of themſelves, and are properly the cauſe of them: and that in time, when as they were reprobated of God before time: therefore their condemnation is properly the wages of their ſinnes, and the peculiar fruite of their evill deed: So the wicked themſelves are the firſt & true cauſe of their own deſtruction: but God is a iuſt iudge, which taketh from them nothing which was theirs, but rewardeth & payeth vnto thē that which they by their enterpriſes & actions have deſerved. Therefore when he condemneth them he doth them no iniury, but doth make and pronounce vpon them the ſentence of their deſerved condemnation even for their owne facts. Math. 25.43.44. So that ſuch reward ſhall be rendred them before the iudgement ſeate of Chriſt, as their labour hath beene heere, and ſuch wages ſhall be payd them there, as their deſerts have beene heere. So, two beinnings or cauſes do go before the condemnation of the wicked, to wit, the iuſt decree of God, and their owne corruption and impiety: Gods decree is the cauſe fartheſt removed, which hath iuſtly ordeyned, and wiſely diſpoſed this their condemnation: their owne corruption is the neereſt cauſe, which is ſtill in operation, and by that operation deſerveth condemnation. Moreover, as often as two cauſes do concurre to one effect, then the effect taketh his nature and name of the neerer cauſe. Therefore the iudgement of the effect ought to proceede and be taken from that. Now, where there is ſtiffe-necked incredulity, and a wicked life ſeene, repleniſhed and overwhelmed with ſundry ſinnes and iniquities, continually as long as life doth laſt, there do the tokens of reprobation appeare. Yet notwithſtanding ſometimes ſome are converted vnto God at the laſt gaſpe of death, and attayne ſalvation, which through their whole life long have lived diſhoneſtly & leawdly: in ſuch God doth manifeſt his incredible mercy, and doth indeede ſhew more cleerely then the Sunne at mid-day, that life eternall is by all meanes his owne meere gift and benefite. So that God teacheth vs in them, that we ſhould hope well of every one, as long as they live heere; but to denounce the ſentence of damnation vpon this or that man, for ſuch or ſuch miſdeedes, is a thing very raſh, and much diſſonant from charity.

The horrible damnation of the reprobate, by the wiſe and mercifull providence of God, turneth vnto the good of the Elect: and therefore ought publikely to be preached, although ſome reſtleſſe buſt-bodies rage and ſtorme thereat.

CHAP. 20.

THis moſt iuſt and horrible condemnation of the wicked, maketh for the beſt, and is very profitable for the Elect and the godly. For they being affrighted by the hurt and example of others, are thereby more humbled in ſpirite, and the more mooved and ſtirred vp to the better acknowledgement, and more earneſt deſire of Gods grace and mercy. Agayne, that they may learne the more diligently and ſtudiouſly to hate and eſchew ſinne, which hath procured ſo great dammage, and ſuch fearefull condemnation vnto others, and heartily to abhorre it. And on the contrary, that they may frame and apply theyr whole ſtudies and endevours to this, namely, to the care of conforming themſelves, their life and manners, according to the will of God in all things: that there may bee betweene their God and them, one and the ſame will, and one and the ſame vnwillingneſſe in all thinges, as there is wont to be betweene mutual and faythfull friendes. So that no evill can bee ſo great, ſo noyſome or hurtfull, but God knoweth how to order and direct it vnto the edifying and Salvation of his choſen: whereby every man may eaſily perceyve with what tender affection God loveth his Children, when as out of deadly poyſon, he produceth inſtruction and wholeſome medicine for them. Let them therefore with fervent prayers, give great thankes to God, their ſo good and mercifull Father, in that he hath vouchſafed to ſave them from eternall death and confuſion, and to elect them vnto everlaſting Salvation and Glory, before others whom they excelled neyther by nature nor byrth, nor were in the leaſt reſpect better then they.

From hence it clearely appeareth, and is without all controverſie true, that the reprobates and ſuch as ſhall be condemned, have not onely any iuſt cauſe for which they ſhould murmure agaynſt God, and frette at his ſo ſevere iudgement; but farre contrariwiſe they are bound to prayſe and thanke God for his benefites receyved: partly, becauſe they were by him created men: partly, becauſe hee hath forborne them here a long time, Rom. 2.4. with much patience, and long ſuffering, and hath beſtowed ſundry and great benefites vpon them, filling them, and refreſhing their hearts with meat and drinke: Actes 14.17. partly, becauſe he hath beautified & adorned many of them with notable and excellent giftes; whileſt he hath made ſome excellent in the knowledge of narurall things; ſome he hath not debarred from the knowledge of his word, but hath wrought in them a certayne conſent vnto religion, and begotten in them ſome ſhew of fayth: as appeareth in Iudas the traytor; and in Balaam, and in many others, of whom Chriſt ſpeaketh in Saint Matthew. Cap. 7.22. But when theſe doe wickedly abuſe thoſe benefites and ſpirituall giftes, they do turne to them to their greater damnation. Therefore by how much they have receyved from God the greater benefites and more excellent giftes, by ſo much the more grievous iudgement and more bitter puniſhment doe they by their owne default deſerve, and plucke vpon their owne heads. Further likewiſe, the longer that their life laſteth here, the greater curſe is there prepared for them. But in that hee forbore them here ſo long, and beſtowed on them ſo many good turnes, it is his incredible goodneſſe, and admirable clemency. And in condemning of them, on the one ſide he ſheweth his iuſtice, and on the other ſide he ſetteth forth his power: his iuſtice, in that he hth condemned them for ſinne, which his holy Nature and Will cannot ſuffer vnpuniſhed: and his power in this, that hee could impoſe and inflict vpon them everlaſting puniſhment and moſt exquiſite torments. Laſtly, the reprobates, while they are in this life, doe hate God their Creator, caſt away, and make no account of his worde and grace, and doe deryde and mocke at the whole religion and worſhip of his divine Maieſtie: and ſo honour and love not God, but the divell rather. Agayne, many times they doe moſt cruelly perſecute the religious worſhippers of God, which profeſſe and embrace his holy Goſpell, that ſo they might ſatisfie their hatred they beare agaynſt God; and doe moleſt and kill them with moſt exquiſite torments. So that they are the cauſe of many troubles vnto the godly in this life, and incenſe and arme the hatred and power of the whole world againſt them: all which thinges notwithſtanding, God for his vnſpeakeable goodneſſe and love ſake towards the Elect, doth ſo guide and direct, that by them theyr fayth is the more edified, and theyr Salvation furthered. For all things both externall and internall muſt needes turne and worke together for the beſt, to them which have the moſt mightie God for theyr Father. For although that godly men be predeſtinated by God, and elected vnto the heavenly Glory through Chriſt from everlaſting: yet they can come vnto that glory by no other way, but by the bitter croſſe, and ſundrie troubles and afflictions of this life.2. Tim. 3.2 • Pſal. 34.20 For although that GOD doe love them with his moſt tender love that ſurmounteth all things: yet ſuch a lotte and condition is aſſigned and appointed vnto them in this life, that an heavie and a continuall croſſe is ioyned as an vnſeparable companion vnto that his more then fatherly love. For God loveth his children, not with a pleaſing, but with a ſevere love; ſo that hee chaſteneth them ſharpely here for their great profit, that they might be made partakers of his holineſſe. But this is their onely hope and moſt ſtrong conſolation, that the fatherly will of God, for the verifyng and performance of their Salvation, is more ſtrong then an vnbatterable wall of braſſe.

This reprobation ought to be preached abroad as wel as Election; becauſe that this is a great part of the holy Scriptures, which are to be propounded wholy, and not piece meale. Rom 9.18. So Saint Paul flatly and freely affirmeth, that God hardeneth who he will. So the ſame Paul affirmeth,2. Tim. 2.20. that in a great houſe there are ſome veſſels for diſhonour. So the ſame Paul ſayth, that Pharaoh was raiſed vp and appoynted for this, Rom. 9.21. that God might ſhew his power in him. Rom. 9.12. So alſo he affirmeth, that Eſau was reprobated of God, Rom. 9.11. before hee had done any evill. So alſo Chriſt himſelfe denyeth, Iohn. 10.26. that the vnbeleeving Iewes are any of his ſtocke. Matth. 22.11. So likewiſe he affirmeth in Matthew, that to them which are without, it is not given to vnderſtand the myſteries of the kingdome of heaven. So alſo in the ſame Goſpel of Saint Matthew, Cap. 13.19. hee doth by ſure ſignes and infallible tokens diſcerne and make a difference betweene the elect and the reprobates, and there calleth the Elect, the wheate of God; and the reprobate the tares of the Divell. Theſe and the like ſayings and teſtimonies of Scriptures doe teach vs, that the doctrine of reprobation ought publikely to be propounded and preached, and that for theſe cauſes. Firſt, that the Elect might ſo much the more certainely and ſurely repoſe themſelves in the free mercy of God, and might ſo much the more ſtrongly be confirmed. Secondly, the Election might be ſo much the more made knowne and manifeſt. For contraries being ſet one againſt an other, and compared together, are made the more apparant and familiar vnto vs: as alſo that men may knowe that this world is ſo governed by the providence of God, that nothing elſe can happen vnto men, but that which was fore-ordayned and appointed for them, by God, before the world was made. Laſtly, this doctrine is to be vrged, that the Elect might ſo much the more carefully eſchew and avoyd ſinne, and exerciſe themſelves in all the ſtudy of godlineſſe; and alſo that the reprobates may knowe, what and what manner of things ſhall fall to theyr ſhare, and what they have deſerved by theyr ſinnes and wickedneſſe. So that this doctrine is very profitable and neceſſary on both ſides. Therefore it ought dayly and diligently to be propounded and preached both to the godly and to the wicked. Therefore let all religious and godly Miniſters of the word of God, apply themſelves to this, namely, to preach this Decree of God publikely in the Church, as the Scripture commandeth; and let them not eſteeme nor care for the Popes cenſures and curſes, which are like lightning, breaking forth without any naturall cauſe appearing, and not to be feared. But the Papiſts with theyr conventicles cry out, that this is an horrible opinion, and not to be tollerated in the Church: and this they do very craftily. For they ſee, that by this doctrine, that fable which they have diſperſed concerning free will, and many other trifles, which they chaunt out in theyr Synagogues, with bigge words and lofty ſentences, will altogether vaniſh and fall to the ground. Therefore they goe about to wound and ſtabbe the doctrine of the Apoſtles and of Chriſt, concerning reprobation, through the ſides of the Miniſters. Others pretend a ſhadow of deſperation, and that this doctrine ſhould not be preached, leſt men ſhould bee caſt downe and fall into deſperation. This danger is not ſo much to be feared, but that the Miniſters may pronounce all thoſe things which God hath revealed in his holy word. I doe confeſſe indeed, that they muſt ſpeake wiſely of reprobation vnto the people; and I thinke alſo, that a wary Caveate ſhould be vſed in the preaching thereof, leſt a good cauſe and a profitable doctrine, by evill dealing and prepoſterous handling, ſhould be ſpoyled and made vnprofitable. And yet ſo, that nothing which the holy Ghoſt hath delivered in the Scripture, concerning that matter, ſhould bee omitted by ſilence. Let the whole world goe to wracke, rather then that any thing ſhould be diminiſhed from the trueth of God. Let the Miniſters therefore, faythfully and diligently handle that doctrine, and commit the event vnto God: and let them know, that the Papiſtes or others, cannot, nor ought not to forbid thoſe things, which God will have opened before the whole world. For, are they the maſters and teachers of God that they ought to teach, and preſcribe vnto him what ought to be preached?

This Decree of Election and reprobation, is ſo ſure and certayne on both ſides, that none of the Elect can be reprobated and condemned; nor any of the reprobates can bee elected and ſaved: and it is ſhewed by ſure teſtimonies of Scripture, that there are more of the reprobates, then of the Elect.

CHAP. 21.

TWelfthly, this Decree of Predeſtination, is a ſure and certayne Decree: becauſe that with God there is a certayne and ſet number as well of the reprobate, as of the Elect, ſo that the number both of the one and of the other can neyther encreaſe nor bee diminiſhed. For the ſtate and condition of the one and of the other, is an vnchangeable order, ſo that the reprobates cannot be elected and ſaved, nor the Elect cannot bee reprobated and condemned. Otherwiſe, Gods Decree concerning the one and the other, could not be conſtant: and fayth it ſelfe wanting a ſure ground-worke, ſhould bee wavering in continuall ſuſpence, and ſhould no where have any certayne proppe, whereon ſafely to relye: and ſo ſhould become rather an vnconſtant and wavering opinion, then a ſetled and ſteadfaſt fayth. Therefore, as his Fatherly good pleaſure of Election is vnchangeable, ſo alſo is his ſevere Decree of reprobation. Mat. 25.46 So that the Elect ſhall goe forth into everlaſting Life and ioy, and the reprobates ſhall goe into everlaſting death and torment. Now the Scripture playnely teacheth, that there is a certayne number of the Elect. Iohn 10.14, 17. Chriſt himſelfe in Saint Iohn expreſſely and plainely affirmeth, that hee knoweth his ſheepe, that is, his Elect, and that none is able to take them out of his hand: If Chriſt (as he ſayth) knowe his Sheepe, therefore every one by himſelfe is knowne of him. So that with him there is a certayne number of them: for if the number of them were vncertayne, he could not be able directly to know them. For of a thing vncertaine, none can have certayne knowledge. So alſo Saint Paul ſayth, that the foundation of God ſtandeth ſure, and hath this ſeale,2. Tim 2.19 The Lord knoweth them that are his. God alſo hath numbred all the haires of the heads of his children, how much more therefore doth he know how many are his? Furthermore, God knew all and every thing before they were created, and nothing is able to eſcape or be hidde from his infinite Wiſedome. How therefore ſhould he not diſcerne and know all his Elect & choſen in generall, and every one in particular, whom he loveth and tendereth with ſingular care above all thinges: Surely, if hee ſhould not knowe them every one in particular, he could have no great care of them, and ſo they ſhould of neceſſity periſh: but they ſhall never periſh, therefore they are knowne of him, and preſerved vnto Salvation.

Moreover, the Scripture manifeſtly teacheth, that there is a ſet number of the reprobates. Mat. 25.32 For Chriſt ſhall ſeparate them from the Elect, and condemne them in the laſt & great iudgement of the whole world. Therefore he knoweth ſeverally and diſtinctly who they are, otherwiſe hee could not ſeparate them from the Elect, vnleſſe they were knowne to him by their particular perſons ſeverally, every one by himſelfe. And further, God which numbreth and knoweth the ſtarres of the Skie, the ſand of the Sea, and all things that are contayned in heaven and in earth, from the leaſt vnto the greateſt, and from the greateſt vnto the leaſt, knoweth them alſo. For he that knoweth greater and infinite things; cannot bee ignorant of the leſſer and finite things. And for a man to thinke or ſay, that there is not a ſet number of the Elect and Reprobate, that were to deny God, and to thinke that there is no God. For there is nothing more agreeable or proper vnto God, then to diſcerne and know all things in generall, and every thing in particular, farre more playnely and diſtinctly, then wee can know thoſe things that lie open vnder our eyes. And therefore, if any things, though never ſo little, ſhould be exempt from the knowledge of God, his wiſedome and providence ſhould not be infinite, (which ought to extend it ſelfe, as well above all things, as through all things) and ſo God ſhould not be God; whoſe knowledge were ſtraightened vnto a fewe things and particular, and not enlarged vnto all things and vniverſall.

Alſo, here is further to be noted briefely and by the way, that there are many more reprobated then elected. This may firſt by moſt manifeſt teſtimonies of Scripture, and then by dayly experience be truely verified and declared. Chriſt himſelfe playnely affirmeth and pronounceth in Saint Matthew, that many are called, Mat. 22.14 but few are choſen. Luke 12.32 For this cauſe alſo in Saint Luke Chriſt calleth the number of the Elect, a little flocke: Alſo the Parable of the ſeede in Saint Matthew, Mat. 13.4. doth in evident and expreſſe words explane and ſet forth this, when as onely the fourth part of men are capable of the heavenly and ſpirituall ſeede, and bring forth fruite. And the reſt eyther doe not receyve that ſpirituall ſeede, Mat. 13.19 or elſe ſuffer it not to growe, but ſet theyr ſtudies and deſires vpon things below, which ſhall periſh; ſo that they neglect and and contemne the treaſure of eternall Life. By this Similitude, Chriſt himſelfe declareth, who are elect, and who reprobate: the Elect are compared to the good and fruitfull ground, and bring forth fruite, eyther more or leſſe, according to the meaſure of the grace that is beſtowed vpon them. But the reprobate are compared eyther to barren and ſtony ground, or to thornes, which doe choke the heavenly ſeed by one meanes or an other, and bring forth no fruite. So that in Gods iuſt iudgement, they are left in the corruption of nature, and are not renewed: therefore they are reprobates and ſhall be condemned. And although that there are more reprobated then elected, yet the number of the Elect is ſo great, that it contayneth infinite millions of men, ſo that with Moſes they are compared vnto the ſtarres of the skie, and the ſands of the Sea.

Agayne, dayly experience teacheth vs, that the number of the reprobate, is greater then the number of the elect. For how many and how great kingdomes and regions are there, where the bleſſed Goſpel of the Sonne of God was never preached, nor heard of? For none can attayne true Fayth and Salvation in Chriſt, without the word of God preached or taught. For faith, ſayth the Scripture, Rom. 10.17 commeth of hearing, and hearing by the word of God. They therefore which neyther have not heare the word of God, cannot attayne vnto fayth, and ſo to Salvation. And to dreame of ſome ſecret inſpiration, without the miniſtery of the worde, is an harebraind conceyt, which needeth no confuting. For although God bee not tyed vnto the outward word, and that an extraordinary way may bring men vnto fayth, yet he hath ſo tyed vs vnto the word, that without it in this matter we cannot iudge any thing. Therefore, how many millions of men, as well yong as old, have departed out of this life, before they have heard any thing at all concerning Chriſt and his Goſpel? Such ought rather to be left vnto the iudgement of God, then to bee iudged by the cenſures of men. For it is evident, that Salvation commeth from nothing els, but from fayth; and faith proceedeth from nothing, Tit. 1.1. Iohn 17.3. but from a true and ſincere knowledge of God & of Chriſt. And this true knowledge of God and of Chriſt cannot bee had el ewhere, but from the Goſpel onely. Therefore how can they obtayne fayth and Salvation, which have neyther heard nor read the Goſpel? But ſeeing this kind of men is one of the foure ſecret myſteries of God, which man ought not to ſearch out and determine, (as Augustine elſewhere ſpeaketh:) we muſt leave them to God, and muſt hope that for his great Mercy ſake, if they bee not converted to day, they may bee to morrow converted. Concerning falſe chriſtians, which are mingled among the true ones, as tares amongſt the good corne, I ſay nothing in this place: That Similitude of the ſeede and of the Sower in Saynt Matthew, doth playnely ſhow, Matt. 13.3.4. that there are many of them; For we are taught by that Similitude, that all are not true Chriſtians before God, which heare Gods word, and profeſſe themſelves to be ſuch: for becauſe that many bragge and boaſt of the ſhew and title of godlineſſe, whoſe heart notwithſtanding is moſt farre from it. Therefore our fayth will bee ſhaken and waver, except wee remember, that many of them are falſe brethren, which ſpeake and boaſt of the name of Chriſt. Let not their falling away, which ſurely will come, overthrow our fayth and bring it to ruine.

As by the multitude of them that ſhall be damned, the greatneſſe of Gods wrath against them may be gathered; ſo alſo by the ſcarcitie of thoſe that ſhall be ſaved, the aboundance of the Love of God towards them may be collected. And men ought to examine by theyr fayth, in what account they are with God.

CHAP. 22.

ANd in as much as there are more condemned then ſaved, it may from hence eaſily be gathered, how great the wrath of God is againſt rebellious and vnrepentant perſons: which being oftentimes admoniſhed by the word of God, or endued with other good benefites, or afflicted with ſuch or ſuch calamities, yet repent not, nor ceaſe from ſinne. Agayne, by how much the greater and more ſevere the wrath of God is againſt the rebellious & ſtiffe-necked, by ſo much the greater and more notable is his Love and Mercie towardes the penitent, and ſuch as ceaſe from evill. So that the fewer they are, the dearer they are vnto God; for rare thinges are vſually more fervently beloved, and more carefully tendered. This ſcarcity of the Elect, and multitude of the reprobates, ought to trouble no man, nor weaken any mans fayth: neyther is the grace and mercy of God for that to be thought ſtraitned into a narrow roome: and Chriſtians ought not to deſpayre for this cauſe, but to be in the better hope. For where the Goſpel of Chriſt is preached and taught, and the holy Ghoſt made powerfull by it, there God hath his Elect. Therefore all they which embrace the Goſpel of Chriſt, and by a true faith put theyr whole truſt and confidence of the obtayning of Salvation, in the ſole mercy of God, and in the onely Sacrifice of Chriſt; and are not ſtrangers from the holy Spirite, but doe bewayle theyr ſinne, and have an hearty deſire and care to profite in true faith and amendment of life; they may ſurely perſwade themſelves, that they are elected from everlaſting, and that they ſhall never periſh. For the Scripture doth every where reduce men vnto Chriſt, and to true fayth in him, that men might confirme themſelves concerning their Election; and pronouncerh ſuch bleſſed. And Chriſt himſelfe in Saynt Iohn ſayth, that God ſo loved the worlde, that he gaue his onely begotten Sonne, Chap. 3.16. that whoſoever beleeveth in him, ſhould not periſh, but have everlasting life. Chriſt here, doth not reſtrayne fayth vnto thoſe onely, which were then preſent and beleeved in him: but enlargeth it vnto all the Elect in generall, which have beleeved in him from the beglnning of the worlde, and ſhall beleeve in him vnto the ende of the worlde. This hee evidently ſheweth and expreſſeth by this word, (world) by which he comprehendeth and poynteth out the Elect and choſen onely of all ages, which have beene, and which are now, and ever ſhall be, vnto the ende of the world, diſperſed through all the Coaſtes and Countries of the world. And ſo Chriſt figuratively putteth the whole for the moſt chiefe and moſt excellent part. But Chriſt therefore calleth his Elect, the world; becauſe that in theyr nature they are corrupted, and in theyr will ſtrangers from God, and in theyr deſires and ſtudies onely bent and fixed vnto thinges of the worlde, and not to things that are above and ſpirituall. And ſo Chriſt doth highly extolle and commend the love of God in loving them, and doth condemne, and throw downe to hell theyr workes and merites. So that by the name of the worlde, he doth ſignifie the Elect onely; which alone he ſo loved, that he gave his onely begotten Sonne for them: but hee did not meane the reprobates by that name: for hee vouchſafeth not them ſo much love, as to give his Sonne for them: for ſo they alſo ſhould bee ſaved, (which cannot bee.) Indeed hee loveth them with a temporall love, as to create them, to preſerve them, and to enrich and endue them with many benefites, which ende with this life. But he loveth them not with his everlaſting and free Election. And Chriſt will have vs inſtructed here, that the gift of heavenly vnderſtanding and ſaving fayth, is not onely a certayne and altogether an vnfallible token of the grace of God, Act. 13.48 but alſo that it is not common to the reprobate, but proper and peculiar vnto the Elect onely. Therefore faith is called by S. Paul to Titus, the fayth of the Elect. Tit. 1.1.

Seeing therefore, that fayth is given onely vnto the Elect, and that the greater part of men refuſe the pure doctrine of Chriſt and of fayth, and lend theyr eares vnto fables; the multitude of the reprobate ought not to make the fayth of the Elect vnconſtant or wavering: becauſe that theyr incredulity and ſtubburneſſe, doth not derogate any thing from the doctrine of the Goſpel and Chriſtian faith. Certainely it is no marvell, that the whole world, from the Eaſt vnto the Weſt, and through all other coaſts thereof, is ſo repleniſhed and over-flowed with ſuch groſſe errours, and ſo many corruptions and diſorders; and that the wholeſome and bleſſed Goſpel of the Sonne of God, is of ſo many, and ſuch great ones deſpiſed, ſcorned and hated: ſeeing that faith is ſo rare a gift: Cap. 2 3. for that, as S. Paul ſayth to the Theſſalonians, is not of all men. Therefore although the multitude of the Infidels do goe about to put to the worſe, and to ſcatter this ſmall company of the godly; yet becauſe this relyeth vpon the faithfulneſſe and power of God, it ſhal never be vanquiſhed; and that multitude ſhall never obtayne that, which with great and continuall contention it coveteth to obtayne. Foraſmuch therefore, as fayth of the Goſpel, and ſure truſt in Chriſt, are two moſt true arguments and tokens of everlaſting Election and Salvation: let all Chriſtians which profeſſe the Goſpel of God, and doe beleeve in Chriſt, beleeve and bee reſolved of this, as of a moſt ſure and certayne thing, that they are elected of theyr mercifull God from everlaſting: and let them vnceſſantly beſeech God with fervent prayer, that theyr fayth by dayly addition and encreaſe may be augmented and ſtrengthened: Phil. 1.6. For fayth, and the encreaſe of it, is promiſed of God, and he will beginne and perfect both: ſo that hee which beleeveth not to day; or wavereth in doubt, may beleeve to morrow, and have a more ſettled hope. For every one ought, from the great goodneſſe of God, to conceyve and entertayne great hope alſo. And let not a man doubt or diſtruſt of free mercy and eternall election, for theſe or theſe ſlippes or falles. For the examples of all Ages, and the lives of the moſt holy men doe openly enough declare, that man as long as hee is in this tranſitorie life, is frayle and ſubiect to falling; but the grace of God ſtandeth and remayneth ſure and never fayleth. So that he ſuſtayneth thoſe that fall, Pſal. 145.14. and lifteth vp thoſe that be downe. But more ſignes, whereby a man may more ſurely know and be perſwaded that hee is elected, ſhall be produced hereafter, in the Tract of glorification, and theſe things here ſpoken, ſhall be then further enlarged.

THeſe things I thought good to ſpeake of the Proprieties, which are vnder the doctrine of Election, and ought to bee conſidered with this minde and purpoſe, that ſo great a thing, in which the whole matter of Salvation conſiſteth, might the more playnely and familiarly be conceyved and vnderſtood in this particular diſtinction. For in the generall handling of any thing, there is indeede ſome light and knowledge, but in the particular doctrine, where the whole is divided into his partes, and the partes are handled orderly one by one, there appeareth and is conceyved much more light and perſpicuity. So that in theſe Proprieties, a man may moſt ſafely build vp, and ſoundly confirme his fayth and ſalvation, as in the moſt infallible principles of Chriſtian religion. For theſe Proprieties are ſuch, both in effect and ſecond act, and alſo in their nature, as in the firſt act. Therefore each of them as cauſes, have their vertue and effectes following them; ſo that the effects with the Proprieties, and the Proprieties with the effects, have a continuall agreement, and an vnſeparable relation. Such therefore as the Proprieties are in themſelves, ſuch things likewiſe do they effect and bring forth in the elect. So that as Election it ſelfe is eternall and free, in like ſort the gifts and graces which do ſpring & redound vnto the Elect, out of it, as out of an heavenly Fountayne, muſt needes be eternall alſo; by which they are changed and refourmed vnto the Image of God, from glory to glory, vntill they come to life everlaſting, and into that bleſſed and heavenly world to come.

Here is taught, what and how many things are neceſſarie for them to know, which deſire to be converſant in this doctrine of Election rightly, and with ſound profite to themſelves. Agayne, although many more ſhall periſh everlastingly, then obtayne Salvation, yet no Chriſtian ſhould for that distruſt any thing of his Salvation, becauſe the Scriptures doe no where expreſſely affirme, that this or that man in particular is of the number of the reprobate.

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 groundworke 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 vnto them, are moſt profitable furtherances of their ſalvation. Therefore the afflictions which are ſent of God vnto his children, are to be accounted and eſteemed in ſteed of a great bleſſing, becauſe that in them Gods more then fatherly goodnes is ſeene, becauſe when his children refuſe to come vnto him being called by the loving voyce of the Goſpell, then he ceaſeth not to ſeeke them vp, but draweth them vnto him with his rod, as it were againſt their wills, otherwiſe they would conſume away, and periſh in their miſeries. From whence may be noted againe that our mercifull God is more deſirous to ſave miſerable ſinners, then they are to be ſaved by him, otherwiſe he would not ſo carefully ſometimes by this and ſometimes by that meanes ſeeke their ſalvation. So that when God doth viſit his children with theſe or thoſe afflictions, he doth then give them an inward taſte of his fatherly good will towards them, and ſo chaſtiſeth them with his left hand, and refreſheth and ſuſteyneth them with his right hand. Thus in their common miſeries they have a lively ſence and experience that God is mercifull vnto them.

Thirdly, he that will ſoundly edify himſelfe in this doctrine, and well fortifie and ſtrengthen himſelfe on every ſide againſt all the aſſaults of Sathan, he muſt conteyne himſelfe within the compaſſe and bounds of the word of God, that is and ſhall be a true rule for him to learne by, and the vtmoſt limit of his proceeding. But he that without the word will ruſh into the hidden ſecrets of ſo deepe a miſtery, his proceeding ſhall not onely be in darkenes out of the way, but alſo ſhall be overcome of this ſo ſecret and hidden miſtery: every man muſt therefore deale wiſely and warily in this matter, for if a man with a foole-hardy enterprice ſhould covet to climbe vp ſuch an high and ſteepe hill, he may quickly catch an hedlong fall backward. Surely whoſoever deſire to pry into that ſecret decree without the light of Gods word, they ſhall twinde themſelves into an endleſſe laborinth, in which they ſhall ever erre, and never finde iſſue out, ſeeing that ſecret counſell of God doth infinitely farre exceede all the vnderſtanding and capacity of the Angels, for the Angels themſelves, as Peter witneſſeth,1. Pet. 1.12 do deſire to looke into the Goſpell, and if the Goſpell be cloſed vp and hidden from the Angels, which alwayes behold the face of God, how much leſſe are they able to ſearch out or vnderſtand that hidden decree of predeſtination, which was decreed and ordeyned before they were created: for he that is ignorant of the leſſer, cannot have notice & knowledge of the greater. Therefore the word of God is the onely way, which can bring every man ſafely and readily vnto the finding out of thoſe things which they may know and vnderſtand in this miſtery of predeſtination. So that where God hath opened his ſacred mouth to teach, there let man alſo open his eares to learne; and where he hath cloſed vp his holy mouth, there muſt alſo all way and meanes of enquiry be ſtopped by man, and where God ceaſeth to teach, there let not man be deſirous to learne and know any more. Therefore when God maketh 〈…〉 , then let man alſo make an end of learning: and ſo that hee may be ſafe from all errour and danger, let him follow God going before him in his word, and that ſhall be vnto him as a moſt cleere ſhining light to finde out thoſe things which are to be knowne concerning predeſtination.

Fourthly and laſtly, to be aſſured of our election and ſalvation, and to reape fruite thereby, wee muſt not begin at the firſt cauſe, namely the cauſes and firſt beginnings of election, for all meanes of learning and knowledge that way, is not onely debard and ſhut vp from vs on every ſide, but even from the Angels themſelves: but wee muſt learne and come to the knowledge of the certainety of our ſalvation from the later, as it were by the effects. But of this heereafter ſhall be ſpoken more largely and playnely, when all the linkes of this chayne are handled, and what thoſe effects of election are, which may throughly confirme vs, and make vs ſure of our election and ſalvation, as moſt true and infallible arguments, wee ſhall heare heereafter more at large, when wee have ſpoken of vocation, iuſtification, and glorification. So, hitherto wee have ſpoken of the foreknowledge of God, and thoſe things which pertayne vnto it, likewiſe of predeſtination, and thoſe things which belong vnto it. Now thoſe things which remayne to be ſpoken, follow orderly one by one in this chayne which we have in hand.

Heere is a paſſage made from the doctrine of predestination vnto vocation, as from the cauſe to the effect: and is ſhewed how the ſecret predestination of God is made knowne vnto the elect by vocation. In vocation, firſt the ambiguity of the word is expreſſed, how many wayes it is taken, and how it is divided. Then is ſhewed by what meanes it is done.

CHAP. 24.

NOw in Paules chayne vocation followeth, and the Apoſtle proceedeth from the cauſe vnto the effects, and ſheweth how this ſecret predeſtination is revealed and applyed vnto men, therefore vocation is the third linke of the chayne of ſalvation, which is ſet next to predeſtination in an order moſt convenient, for by this God doth give open teſtimony of his will, and ſheweth whom he did elect and meane to ſave before all ages. Predeſtination indeed, in a generality and vniverſally, doth pronounce that ſome men are elected from everlaſting vnto ſalvation, and that ſome are iuſtly appoynted from everlaſting vnto deſtruction: but vocation doth open and reveale this hidden decree of God vnto every of the elect: they are enlightned and regenerate by the ſpirit of God; and ſo it is manifeſted, how that of vnworthy, they are made worthy: the remnant are forſaken iuſtly in their wickednes and ignorance, that being vnregenerate they may periſh and be damned. But the Apoſtle ſheweth, that the grace of God is to be conſidered of the elect two manner of wayes: Fi •… • ee ſetteth forth the incomparable favour and 〈◊〉 of GOD towards them in the word 〈…〉 Secondly, in this word (vocation) he comprehendeth, and as it were poynteth at with his finger vnto the elect the great gifts and excellent benefits which ſlow from predeſtination, as from a bottomleſſe fountayne, for God will make himſelfe knowne, and impart himſelfe vnto the elect by his benefits, in which his lively image and ſhape appeareth, for God cannot be ſearched out and knowne of any man in his hidden eſſence nnd ſecret predeſtination. Therefore the Apoſtle doth heere orderly declare and recken vp certayne meanes and ſeverall wayes, by which the elect are drawne vnto Chriſt, and brought vnto life everlaſting; and ſo ſheweth, that our whole ſalvation, and whatſoever is neceſſary and pertayneth vnto it, doth depend and proceede from Gods eternall election.

Concerning vocation, ſomethings muſt be ſpoken more at large for our better learning and vnderſtanding ſake, but leaſt any man ſhould be deceived by the ambiguity of the word, the ſignifications thereof muſt be vnfolded and diſtinguiſhed, for vocation in the holy ſcripture doth ſignify oftentimes the very action of calling; otherwhiles it ſignifieth that happines to which men are called, namely everlaſting life, and heavenly glory. Then, in reſpect of the two-fold kinde of men, there is likewiſe a two-fold kinde of vocation, the one is vnto ſome office, and not vnto ſalvation. So Saule was called to a kingdome, ſo Iudas was called to the Apoſtleſhip, when notwithſtanding neyther of them were ordeyned vnto ſalvation. In theſe and ſuch like the goodnes of God is ſo great, that he vouchſafeth oftentimes an honeſt calling even to the moſt wicked men. The other kind of vocation is, vnto ſome office, and vnto ſalvation alſo. So Paule and the reſt of the Apoſtles were called vnto the office of preaching the Goſpell through the whole world, and vnto ſalvation likewiſe. So alſo many other godly men are called, both vnto ſome certayne office and kinde of life, and alſo vnto ſalvation and everlaſting life.

That theſe things may the better and the more familiarly be conceived and vnderſtood, we muſt know, that one vocation is outward, and not effectuall vnto ſalvation; and another is inward and effectuall vnto ſalvation. The outward calling is that which conſiſteth only in the outward preaching of the Goſpel, this concerneth onely the ſuperficies or outſide of the vnderſtanding. This indeed beateth the eares with the outward ſound, but entreth not into the heart, and hath no firme and ſtedfaſt roote in it: and therefore this vocation is not durable, but continueth only for a time, and is like vnto the corne that fell vpon the ſtony ground, Math. 13.6. which becauſe it hath not ſufficient moyſture vnder it, it can not faſten, and take deepe roote, but when the Sunne riſeth and parcheth it, it is dryed vp, and withereth away. From this vocation the reprobate themſelves are not excluded, but many of them alſo are called by it as well as the elect. And although that ſome of the reprobate do come vnto ſome knowledge of the truth, and conſent therevnto, and are enlightened therewith, yet notwithſtanding they never come vnto the true acknowledgement of the Goſpell, nor to the playne confeſſion of a true faith, but as Saint Paule ſayth vnto Timothy, 2. Epiſt. 3.7. they are alwayes learning, and never come to the knowledge of the truth. Their ſtudy ſeeing that it is accurſed fom above, is a prepoſterous ſtudy, to which knowledge never accordeth, for they are alwayes vnconſtant, and toſſed vp and downe in theyr reſtleſſe minde like a reede, ſo that they can apprehend no certaynety, and whatſoever they doe attayne vnto, doth exaſperate the iudgement of God againſt them, and turneth to their greater condemnation, and maketh them the more without excuſe.

By this it playnely appeareth, that all to whom the doctrine of the Goſpell is revealed, are not effectually taught thereby, and inwardly called. The vengeance of God is wont to puniſh the wickednes of the reprobate two manner of wayes, Amos. 8.11 for eyther he taketh from them the vſe of the word, or leaving them the word, he taketh away their vnderſtanding, Eſay. 6.9. and darkeneth their capacitie, that in ſeeing they ſhould not perceive, and in hearing they ſhould not vnderſtand. So that the whole doctrine of the ſcripture is vnto them as a booke ſhut vp and ſealed: Eſay. 29.11 wherefore although God doe ſhine vnto them with the moſt cleere light of his word, yet Sathan hath ſo blinded them, that they altogether grope for their way in the great brightnes of light, and vnderſtand nothing at all, and ſo ſee not the Sunne ſhining at mid-day. Hence it may playnely be gathered, that the word of God is not preached vnto men to one end, but for divers ends, and by Gods wonderfull iudgement, is in ſuch ſort tempered and diſpoſed on both ſides, that it is no leſſe the ſavour of death vnto death vnto the reprobate, then the ſavour of life vnto life vnto the elect. So by one and the ſelfeſame word of God the reprobate are as well diſtreſſed vnto condemnation, as the elect refreſhed vnto ſalvation. This is by all meanes a fearefull and a very great iudgement of God, in that many of the damned are called by the outward miniſtery of the word, as the children of light, and are adorned and endued with ſome knowledge of the truth, which notwithſtanding afterward are ſeparated and reiected from the Church, as the children of darkenes, and the bondſlaves of Sathan.

But the ſound and true knowledge of the truth of the Goſpell, is proper to the elect onely. This Chriſt himſelfe doth expreſſe and declare in Mathew, ſaying, Mat. 13.11 Mark. 4.11 To you it is given to know the miſteries of the kingdom of heaven, vnto others it is not. So alſo in Iohn he ſayth, Iohn. 17.6. I have declared thy name vnto the men which thou gaveſt me. So likewiſe the Prophet David ſayth, Pſal. 25.14. The ſecret of the Lord is revealed vnto them that feare him, and he will make knowne his covenant vnto them. By theſe three teſtimonies of ſcripture it is proved, that the elect only are enlightened into the true and ſaving knowledge of the ſcripture, and therefore they are ſayd to be of the truth, & to heare the voice of Chriſt. Of ſuch doth the Church of God conſiſt, which is called the piller and foundation of truth. Theſe love the pure doctrine and truth of the Goſpell, and keepe it ſafe and vnpolluted from all errors and corruptions,2. Cor. 4.3. but vnto the reſt the Goſpell is covered and hidden, and therefore they remayne and periſh in the blindnes of their heart, and ignorance of God.

That vocation which is inward, and effectuall vnto ſalvation, is the powerfull motion and working of the holy ghoſt in man, whereby the mind is enlightened to vnderſtand the myſteries of the kingdome of God, and the will renewed to like well of Gods good will and pleaſure. In this vocation five things ought to be conſidered and marked. Firſt, how God revealeth his eternall election vnto vs. Secondly, by what and how many meanes this calling to Chriſt is wrought. Thirdly, that it is ſet farre out of our power, and onely in the hand of GOD. Fourthly, how it may be certaynely acknowledged and knowne of vs. Fiftly, that the times of this calling are ſundry and divers. For the firſt wee muſt knowe, that the eternall election of God is revealed and made knowne vnto vs two manner of wayes, to wit, by the word of the Prophets and Apoſtles delivered vnto the Church, and by the Holy Ghoſt, by which the elect are illuminated vnto the true knowledge of God, and vnto everlaſting life. For although that all things which God would have knowne in this life concerning him, and which are neceſſary for vs to the attayning of ſalvation, be abſolutely and perfectly 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. • 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 inſtrumēt, 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 diligētly. 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 vnderſtood, & rightly expounded, it is the effectual & wholeſome inſtrumēt of the holy ſpirit to convert & ſave mē. So that the word of God & his ſpirit, is the ſingular and ineſtimable treaſure, and the excellent & peculiar goods of the Church: of which the Church according to that promiſe ought never to be deprived, but to be alwayes begotten of it, and to be continually directed and preſerved by it.

Therefore the Holy Ghoſt is the begetting cauſe of faith, he doth create and worke it in the hearts of the elect, and by the dayly proceedings and increaſe thereof doth augment and preſerve it vnto the end of their lives. But the ſtedfaſt apprehenſion and applying of the promiſes of God, and the merit of Chriſt, is the expreſſe forme and lively image of faith: in this conſiſteth the whole force and efficacy of faith. Gal. 2.20. So S. Paule doth in expreſſe words ſet downe, ſaying, The ſonne of God loved me, and gave himſelfe for me. So true faith doth behold the generall promiſe of God, and apprehendeth it, and maketh particular application to it ſelfe, certainely ſetting downe this, that that promiſe of grace and ſalvation doth no leſſe appertayne vnto it, then vnto the reſt of the beleevers. For then the promiſe of God is effectuall in men, and commeth to the proper end and iſſue of it ſelfe, when it is apprehended by a true faith. Againe, the word publikely preached in the miniſtery of the Goſpel, is the inſtrumentall cauſe of faith, and therefore that word is called by Paul the power of God vnto ſalvation, Rom. 1.16. Rom. 10.17. vnto every one that beleeveth, becauſe that the holy ghoſt worketh by it in the hearts of the elect, ſo that faith ſpringeth from the preaching & hearing of the Goſpell. Therefore whatſoever the elect do heare with their outward eares from the publike preaching of the word, that doth the Holy Ghoſt make fruitefull and effectuall in their hearts. Furthermore, a ſtedfaſt confidence, and a true hope in Chriſt, a fervent love towards God, alſo a ſonne-like feare and reverence of God, a ſincere love of our neighbour, and other honeſt and holy actions, are ſuch effects of the holy ſpirit, which do accompany and attend vpon true faith as naturall and inſeparable vertues. So true fayth doth reſt ſelfe vpon the fatherly love of God, and doth heartily reverence and worſhip God, as a good and loving Father, and doth continually ſtudy how to pleaſe him, and cleave vnto him, and carefully avoydeth whatſoever may offend him, and laſtly doth ſteadfaſtly hope, that it ſhall be partaker together with Chriſt of everlaſting life and heavenly glory. But the finall cauſe of fayth, is,1. Pet. 1.9. the comprehending and conceyving of good thinges, to witte, life eternall and bleſſed immortalitie. And if any ſhall here ſubtily obiect vnto a man, and ſay, that fayth is alwayes here lame and vnperfect, and therefore cannot make a man perfect and happy. For that which ought to ſave one, muſt be every way perfect and abſolute: wee muſt anſwere him, that fayth, as farre forth, as it abideth in the heart of man, as in the ſubiect thereof, is alwayes imperfect here, and ſcarce deſerveth the name of vertue: But as it beholdeth and apprehendeth Chriſt, ſo it is effectuall, and maketh men, of the ſonnes of perdition, the children of God: then great power and ſaving actions are aſcribed vnto it by the Scripture, as, that it iuſtifieth men, that it quikneth them, and ſaveth them. So that fayth doth not ſave and make happy any man, in regard of the ſubiect in which it remayneth; but it is ſayd to ſave and iuſtifie a man in regard of the obiect whither it tendeth, and which it apprehendeth. For Chriſt being layd hold on by fayth, ſaveth a man, whether that fayth be great or ſmall. And, that Chriſt being apprehended, with a little and ſlender fayth, doth yet ſave and iuſtifie a man, the examples of the holy Scripture declare manifeſtly enough. For that Ruler in Iohn, although he were endued with a very ſlender and weake fayth in Chriſt, Iohn 4.49.53. yet for all that, Chriſt reiecteth him not, but iuſtified and ſaved both him and his ſonne, with all his houſhold. So likewiſe he in Marke, Marke 9.24.25. although he was ſayd to have a meane and a weake fayth, yet Chriſt being layd hold on by it, tooke pittie vpon him, and healed his ſonne, that was poſſeſſed of the divell. Here is notwithſtanding diligently to be marked, that in theſe manner of ſpeeches, wherein in the vertue of ſaving is attributed vnto fayth; the power and force of the efficient cauſe, is attributed vnto the inſtrument, by which it worketh and is effectuall. So that when iuſtification & ſalvation is aſcribed vnto faith, as vnto the cauſe, then the obiect of fayth is vnderſtood. For Chriſt cannot be apprehended, but by ſayth onely, as by the inſtrument wherewith it is done.

Furthermore, here is carefully to be conſidered, that this ſaving Calling is produced and wrought, more by the inward working of the ſpirite, then by the outward preaching of the word. For, although God by his Miniſters ſhould ſpeake and call vnto vs a thouſand times by the voyce of his word in the Miniſtery, yet, vnleſſe wee be drawne inwardly by the ſpirite of God, we ſhall never come vnto him. Many and moſt wonderfull examples of all ages, have ſufficiently declared this, and do yet at this day declare it. Whereby it may bee gathered, that this Calling is placed in the good will and hand of God onely, farre out of our owne reach. For he alone can illuminate vs, and convert and change vs into new creatures. For in this calling, the whole man is repugnant vnto God that calleth. Iohn 6.44. Pſal. 51.12. Therefore Chriſt in S. Iohn vſeth this word (drawing;) & David vſeth this word (creating) ſpeaking of the converſion of man. Chriſt by the word (drawing) ſheweth, that this heavenly grace cannot bee conceyved of the naturall man, but that there muſt be a new mind and a new vnderſtanding to conceive it. And David by the word (creating) would teach vs, that the renewing and amendement of man, is ſo difficult & hard a worke, that it can be wrought or brought to paſſe by no creature.Bara. This he ſheweth by the Hebrew word (Bara) he created, which properly ſignifieth, hee made a thing of nothing, which which was not before. Secondly, it ſignifieth, to bring to paſſe ſome ſingular and wonderfull worke, out of ſome matter already created, which cannot poſſibly be imitated by any creature. So that this regeneration of man, is a certayne ſpirituall creation, by which the regenerate are tranſported into a newe life, and prepared for that heavenly glory, which never ſhall have ende.

Here is refuted the errour of the Papists, concerning the ſtrength that is in man, and ſhewed in what things an vnregenerate man hath free-will, and in what not, and how farre free-will ſtretcheth it ſelfe. And the groſſe ignorance or manifest impietie of the Papists is diſcloſed.

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 by ſinne.

But here the Papiſtes doe ſhamefully erre and are groſſely deceyved, in that they meaſure the ability of man by the commandements of God. For when God teacheth that which is right, hee doth not regard what man can doe of himſelfe, but he ſheweth and commandeth man that which hee is indebted and bound to doe. So that man is not looſed and freed from this obligation, becauſe hee is not able to ſatisfie and pay it. Therefore when as hee cannot performe that which the law of God exacteth of him, he is convinced as guilty of his iniquity, that hee may be conſtrayned to acknowledge his ſinne, leſt he ſhould lay the cauſe of his condemnation vpon ſome thing els. So that as often as the law of God doth will and command man this or that, it ſtandeth not to skan how farre mans power is able to ſtretch, but exacteth that ſimply of him, which by right it may. And when man cannot performe it, hee is faſt in bonds on every ſide, ſo that he can neyther excuſe his fault, nor lay it elſewhere. And ſo all cavilling and complayning are at an ende. And although man bee not able to performe thoſe things that are preſcribed and commanded by the law, yet notwithſtanding hee cannot bee excuſed or defended as guiltleſſe; ſeeing this infirmitie and defect of ſtrength came not nor proceeded from the Creation, but from the fall and fault of our firſt Parents. Therefore from this our frailty and weakeneſſe, there is no excuſing of our ſelfe to bee taken or pleaded, but rather an accuſation: For the lawe in the commandements, requireth that which was given vs in our firſt creation. Therefore the Elect and godly do vnderſtand by the commandement, that they are not able to doe that which is preſcribed in the lawe, and therefore they flie vnto the mercy of God, and helpe of the holy ſpirit, & pray that iuſt revenge be not inflicted vpon them: but all excuſe and defence is cut off from the reprobate. Therefore that vnſavory inference and concluſion of the Papiſts ought to be hiſſed out, by which they conclude thus: God hath commanded it, therefore man may performe it: whenas God by that meanes ſheweth man his iniquity & frailty, that acknowledging it, he may fly vnto his grace; for it is hee that worketh in man, both to will, and to doe, Phil. • .13. as Saint Paul teacheth the Philippians. Let every man therefore ſincerely and from his heart acknowledge, that he is the ſervant of ſinne, that hee may be delivered and freed by the benefite of Chriſt: no other freedome may bee found, which mny prevayle with God. As often therefore, as wee finde the commandements of God in the Scripture, which inioyne vs that which we cannot doe, ſo often let vs remember that notable ſaying of S. Augustine, Epistol. 24. which ſayth, Give me O Lorde, that which thou commandeſt, and command what thou wilt; otherwiſe, if thou enioyneſt vs but the leaſt thing, we ſhall not be able to beare it.

Here the Papiſtes diſcover theyr groſſe ignorance of the Scripture, becauſe they fayne any concurring of freewill with grace, as if man in things ſpirituall, pertayning vnto Salvation, could of himſelfe perfourme any thing • by which doctrine they labour to proove, that man is not beholding to the grace of God, for that good which he hath, and is able to performe. But the true Church of Chriſt doth moſt rightly beleeve, and moſt ſoundly confeſſe, that God cauſeth and worketh all that good in man, which he hath and doth performe. For the Scripture doth every where, and manifeſtly attribute that wholy vnto God: as when God ſayth by the Prophet EZechiel; I will give vnto you a new heart, Chap. 36 26 & 11.19. and will put my ſpirite in the middest of you, and will take away the ſtony heart out of your bodies, and will give you an heart of fleſh. Here God aſcribeth regeneration vnto himſelfe, becauſe hee alone doth mollifie and change an hardened and ſtubburne heart. Therefore this cannot bee tranſlated vnto the abilitie in man, but that ſomething ſhall be detracted from the grace of God. Therefore this ground and principle muſt firmely be holden, and kept; that there can no good thing come into our mindes, which proceedeth not from God. This whoſoever doth from his heart beleeve and freely confeſſe, holdeth the foundation of pietie vnſhaken, Li. 1. ca. 20. as Augustine ſaith in his booke of Free-will. Therefore this whole diviſion, which they make betweene the grace of God, and the abilitie of man, ought to bee reiected as wicked and blaſphemous: for it hath no proofe out of the holy Scriptures. Furthermore the Papiſts, whenas they preferre theyr owne ability before the grace of God, and make his promiſes of no effect by their preceptes, do indeede ſufficiently declare, that they have more confidence in themſelves, then in God that promiſeth. Out of doubt, being glutted with their owne righteouſneſſe, they doe not hunger much after the righteouſneſſe of God. But let the godly, which love the righteouſneſſe of God and their owne Salvation, know this; that all the power of free-will, ſuch as the Papiſts dreame of, is a vayne fantaſie of mans brayne, and a fayned and curſed fable; which theſe idle bellies have invented for filthy lucre ſake, and doe force it vpon the ignorant common people, and labour to perſwade them thereof, vnder the ſhew of holineſſe. But the word of God expreſſely and manifeſtly teacheth vs, that the will of man of his owne power is not able to begin any inward obedience, without the holy ſpirite, much leſſe to performe it. For God is hee alone which worketh in man both to wil and to do; Phil. 1.6. Iohn. 15.5. The holy ſpirit is the onely teacher of all heavenly wiſedom; and hee is the onely author and finiſher of all ſpirituall goodneſſe and vertue; hee onely worketh in vs all the knowledge and worſhip of God; he worketh in vs faith and the feare of God; hee ſanctifieth vs and quickneth vs; hee comforteth vs and ſaveth vs; to him onely bee praiſe and glory for ever. Certainely, the wickedneſſe and corruption of mans nature is horrible, in that it is ſo much voyd and empty of all goodneſſe, and ſo deprived and bereft of all power to will well, or to doe good, that not the leaſt thought can proceed or be drawne out of it, which may bee acceptable and well pleaſing vnto God. So that man in his owne nature is wholy turned away from God, and from all goodneſſe, and by his owne power is not able to change or ſubdue this his rebellion: whereby it commeth to paſſe, that he ſinneth of neceſſity, and erreth continually, vntill he bee renewed and amended by ſpirituall power from above. From hence therefore it may moſt truely bee concluded, that the ſaving knowledge of God, and true fayth in Chriſt, is a farre more high and heavenly wiſedom, then the vnderſtanding of man by his owne ability can attayne vnto.

Moreover, this Vocation which we ſpeake of, as it neither ariſeth nor dependeth of any naturall cauſes; ſo alſo can it not bee knowne by them. Agayne, the knowledge thereof is not to be ſought in the ſecret & hidden fore-knowledge of God; but to bee found out by the latter, namely by the effects and ſignes thereof. For there is nothing more prepoſterous, nothing more dangerous, then omitting and neglecting the effects of Vocation, to ſeeke for the certaynety thereof in the counſell of God. And they which labour to do this, enter into an endleſſe Labyrinth; out of which the light of mans reaſon can never ridde or deliver them. Now the effects, whereby every man may know his Calling, are ſundry and manifeſt. Firſt, whoſoever are called effectually vnto Chriſt, Iohn 8 47. do deſire earneſtly to heare the word of God, and to profile truely in it. Secondly, Gal. 4 6. the holy Ghoſt doth ſtirre vp in them a diligent worſhip of God, and doth kindle and inflame theyr hearts with the deſire of thinking and doing good workes; Tit. 2.14. and doth beget in them a true hatred of evill, as to deteſt & avoyd ſinne with all their ſtrength. They therefore which love God, are called of him:1. Cor. 8.3. for no man can love him, except firſt he be called and taught of him. Thirdly, God doth beget in his children an hatred of this world, and a love of theyr heavenly Country: which can be in none but in thoſe that are called and regenerate. So that faith, and the fruites of fayth, are the true and infallible effects and ſignes of a ſaving Calling: all which, as vnſeparable companions, and vndoubted witneſſes doe follow an effectuall Calling: by which is begotten in a man a lively and an effectuall feeling of the favour of God. Whereas otherwiſe, if a man were not called and regenerate, his whole mind and will would be ſet vpon evill things; he ſhould feele no true taſte of the grace of God, and ſhould be able to doe no good thing before God, as furniſhed onely with humane ſtrength. They therefore which doe conceave in theyr minde any good thing, and feele it in themſelves; all that hath his beginning from God that calleth them, which worketh in them every good thing that maketh for the Salvation of their ſoules, & iuſtification before God. For he onely enclineth the wils and the hearts of men to thinke and doe that which is good and iuſt. They therefore which have an hearty deſire to doe that which is good, howſoever the worthineſſe of their worke anſwere not their will, yet nevertheleſſe they may know, that they are called of God, and that they have the holy ſpirite within them, which worketh effectually vnto their Salvation. For where hee ſtirreth vp that ſpirituall contention, betweene vertue and vices, there doth an effectuall calling manifeſt it ſelfe, and declareth and ſheweth the power that it hath: becauſe that ſtriving betweene the ſpirit and the fleſh can be in none, but in thoſe that are called, and regenerate. For ſinne doth wholy poſſeſſe the vnregenerate men, but it doth but onely hinder the regenerate, and ſet vpon them with great and continuall bickerings. They therefore which doe acknowledge and confeſſe themſelves to be vnperfect, they may certaynely reſolve with themſelves that they are called and renewed. For this is (as one ſayth) the perfection of Chriſtians, to acknowledge theyr owne imperfections.

But if men feele no ſuch effectes at all, or very ſmall and ſlender effects, yet from thence they ought to take no occaſion to doubt of the mercy of God, or of theyr calling. For God doth not give all his gifts and benefites at the firſt, and in one day, but enlargeth and encreaſeth them by degrees, Rom. 1.17. and by little and little. Agayne, there are ſundry and divers times of calling:Matth. 20. verſ. 1. and ſo forward. For ſome he calleth in theyr firſt age, ſome in theyr middle age, ſome in their old age, & ſome for his great mercy ſake he draweth to himſelfe in theyr laſt gaſpe of life. So that they which as this day feele not the effectes of theyr Vocation, they may feele them to morrow, or the day after. But when God deferreth fayth and repentance even vnto the laſt pang of death, then doth hee witneſſe his ſingular love and mercy towardes miſerable ſinners. For by ſuch examples he comforteth them, who have fallen into ſuch or ſuch ſinnes, and have remayned in them as it were enſnared and lulled a ſleepe for a long time; that they ſhould not for thoſe ſinnes, though growne old by long continuance, be caſt downe and deſpayre of obtayning mercy: becauſe that the incomprehenſible grace of God doth remit all manner of ſinnes vnto thoſe, which are penitent from the bottome of theyr hearts: and becauſe that the greatneſſe and power of grace is of farre more force to ſave man, then the ſtrength and power of iniquitie is to condemne him, as Barnard elſewhere ſpeaketh.

Laſtly, we muſt thinke this, that true converſion vnto God, and repentance, is never too late. Whoſoever therefore ſhall truely and heartily repent, even at the panges and poynt of death, for him is the grace of God prepared, and hee may hope for certayne Salvation. Agayne, true and lively experience teacheth vs, by the examples of thoſe whom God calleth, even in the laſt gaſpe of life, that Salvation and Life eternall is altogether free, and every way an vndeſerved benefite. Therefore no man ſhould deſpayre of the great Grace of God, but all ſhould be in very good hope of it, as long as they live here in this world. And theſe thinges bee ſpoken of Vocation: Now it remayneth to ſpeake of Iuſtification.

Here is intreated of free Iustification, and ſhewed how it may bee knowne by Vocation or Calling: alſo what it is for a man to be iustified after the phraſe of the Goſpel: and lastly, what are the ſpeciall cauſes of Iustification.

CHAP. 26.

IVſtification is the fourth lincke in Pauls Chayne, and this is ſet vnder Vocation or calling, in a moſt convenient and methodicall order. For after that God hath called a man vnto himſelfe, and hath wrought fayth in him by his ſpirite, through the word, ſtraight wayes are ſhewed by the Apoſtle thoſe benefites, which fayth ſeeketh in God, and receyveth of him. Fayth therefore that ariſeth from an effectuall calling, hath reſpect vnto Iuſtification. Moreover, fayth doth not by the proper merite and worke thereof abſolve and iuſtifie any man; but it is ſayd to iuſtifie a man, becauſe it beholdeth and apprehendeth the free mercy of God in his promiſes. So that true fayth embracing the promiſes of God, and applying them vnto it ſelfe, is imputed by God vnto man for righteouſneſſe, or (that I may ſpeake more properly) the obedience of Chriſt his death is imputed to him for righteouſneſſe through fayth. For our righteouſneſſe before God conſiſteth in the forgiveneſſe of our ſinnes, Rom. 4.6.7. as it appeareth by the wordes of Saint Paul vnto the Romanes. But the remiſſion of our ſinnes could not be obtayned for vs, but by the obedience of Chriſt his death. Therefore ſinne, which is ſet as a wall betweene God and vs, muſt firſt bee taken away. For as long as ſinne remaineth and is imputed vnto a man, there is ſuch and ſo great diſagreement betweene God and man, as that he ſhutteth vp from man all entrance vnto his grace. So that the forgiveneſſe of ſinnes, without which nothing can fall out happily for any mortall man, as it is alwayes the firſt and greateſt benefite of God towards vs, as concerning Salvation; ſo alwayes by right it taketh and challengeth vnto it ſelfe the firſt place: for of it, all other the gifts of God doe depend. For God doth not lively and ſavingly doe good and ſhew favour vnto any, but to thoſe, whoſe ſinnes he hath firſt pardoned and forgiven. So that when they by the Fatherly compaſſion of God, are taken away and wiped out, then the ſpirit of ſanctification commeth in place, by the vertue and operation whereof miſerable ſinners are renewed vnto the patterne and ſtudy of godlineſſe. Therefore God doth firſt reconcile men vnto himſelfe by the free remiſſion of their ſinnes. Then doth he regenerate them by his ſpirite into righteouſneſſe and newneſſe of life, and calleth them to himſelfe, and draweth them to Chriſt. Saint Augustine having reſpect vnto this, ſayd rightly, Regeneration beginneth from the remiſſion of all our ſinnes; with which ſaying that holy man would teach vs, that God then worketh by his grace in man vnto righteouſneſſe and eternall life, and is then truly and lively perceyved, when a mans ſinnes are pardoned. By this it cleerely appeareth that free remiſſion of ſinnes is the firſt benefite that commeth vnto man in this world, tending vnto eternall life. They therefore which begin from any other benefite of God which concerneth Salvation, are like vnto fooliſh Phiſitians, which are carefull onely to cureſome griefe, and little or nothing deſirous at all to know and take away the cauſe of the diſeaſe. For that is the ſound curing of any diſeaſe, which beginneth at the cauſe & taketh that away. So likewiſe that is a true deliverance indeed, whenas God by the free remiſſion of ſinnes, ſheweth him ſelfe a good and mercifull father. Therefore this remiſſion of ſinnes, in reſpect of God, goeth before our Calling; for God doth not reconcile man vnto himſelfe, nor take him vnto mercy, by any other meanes, but by the free remiſſion of ſinnes. But in reſpect of vs, our Calling goeth before it: for, by it we beginne to knowe and vnderſtand that wee are iuſtified. For when wee are called, then is the gate vnto righteouſneſſe opened vnto vs, then is declared what is given vnto vs, and what we are to looke for: then alſo doe wee beholde the milde and mercifull countenance of God, as in a cleere and chryſtall glaſſe. But that Iuſtification may the more playnely bee vnderſtood, and the more familiarly conceyved, theſe five thinges ought to be marked and conſidered. Firſt, what that word to Iuſtifie, doth ſignifie, and whence it is taken. Secondly, what true Iuſtification is, and what is the cauſe thereof. Thirdly, what manner of thing Iuſtification is, and what proprieties it hath. Fourthly, what good commeth vnto vs by it, and how it may be knowne. Fiftly, who are they that are iuſtified, and doe obtayne free remiſſion of theyr ſinnes.

To Iuſtifie, in the Hebrew phraſe, is to acquite one, and to pronounce him iuſt. This is a politicall word, and a terme of law, which is very often and much vſed in civill governement. As if an innocent man ſhould bee accuſed of others as guilty, and ſhould ſtand before the iudgement ſeat of a iuſt Iudge; there, when iudgement ſhall be given and ſentence pronounced, according to his innocency, then is that man ſayd to be iuſtified before that Iudge. Then this word of Iuſtifying is tranſlated from a politike and civill order, vnto ſpirituall matters: and ſo in the vſuall manner of the Scripture, to Iuſtifie, is to forgive and pardon a man his ſinne. But before this be more largely vnfolded, two phraſes or fourmes of ſpeach in Divinity are to be explaned for the vnderſtanding ſake of the more ſimple ſort, namely, what it is to be iuſtified by works, and what it is to be iuſtified by faith. He is ſayd to be iuſtified by works, in whoſe life and manners there is thought to be ſo great integrity and holynes, as that it may deſerve the prayſe and teſtimony of righteouſnes before God. So in this our time, there is found that wicked ſect of the Papiſts, which attributeth ſo great integrity vnto it ſelfe, as that in the perfection thereof it may fully anſwere and ſatisfie the iuſt iudgement of God. How true this is, Rom. 10. the day of the laſt and great iudgement of Chriſt ſhall declare. But they which ſo eſtabliſh their owne righteouſenes, do fall from the truth of the Goſpell, and loſe the mercy of God. But he is ſayd to be iuſtified by faith, which layeth aſide all thought of his owne merits, and doth apprehend and apply vnto himſelfe the righteouſenes of Chriſt purchaſed by his death, with which being inveſted and clothed, he appeareth in the ſight of God not as a ſinner, but as iuſt. Therefore in this article of iuſtification wee muſt pray for true faith and hope from God, that wee may be able to renounce our owne merits and worthines, and reſt our ſelves vpon the mercy of God onely, otherwiſe we ſhall never have entrance vnto true righteouſenes, which is of worth before God: for the grace of God only is abundantly ſufficient vnto righteouſenes, as Saint Barnard elſewhere ſpeaketh moſt wiſely and godly, when as he ſayth, It is ſufficient for me vnto all righteouſenes, to have him mercifull vnto me, againſt whom onely I have offended.

Therefore he is ſayd to be iuſtified before God in the phraſe of the Goſpel, which in his iudgement is thought righteous, and is accepted and approved of him for his righteouſenes, and is no more accounted of him as a ſinner, but as a righteous man, and by that name ſtandeth before his iudgement ſeate with an vndaunted conſcience, and ioyfull countenance. For a miſerable ſinner being excluded from his owne righteouſnes, doth by faith apprehend the righteouſnes of Chriſt, (that is to ſay righteouſnes purchaſed by his death) whileſt that he applyeth the obedience of his death vnto himſelfe, with which being clothed as with his owne obedience, he appeareth now in the ſight of God, not as a ſinner, but as a righteous man, and being endued with the obedience of Chriſt his death, he is much more gratious in the ſight of God then if he had never ſinned, and had righteouſnes of his owne, gotten by the iuſt and perfect works of the law. Heere therefore to iuſtifie is not of vnrighteous to make a man righteous, which can be righteous indeede, and have no ſinne in him: but it is to account and repute him for a righteous man which wanteth righteouſnes in himſelfe, to acquite him from all ſinne and guiltines, not to puniſh him for his ſinnes, but to love him as deerely as if he had never offended, and that for the death of Chriſt imputed and beſtowed vpon him; and whom God iuſtifieth, he maketh equall to him which is iuſt and hath not ſinned. Therefore no man is iuſtified by any other meanes then by beleeving, by apprehending the mercy of ſalvation by ſaith, and by applying it vnto himſelfe. But they which deſire to be iuſtified by workes, ſhall never come vnto righteouſnes, for it is a thing by all meanes impoſſible for any man to merit eternall life as a reward. So that man is then ſayd to be iuſtified by faith before God, when he hath obtayned remiſſion of his ſinne, not for any worthines of his owne, or for his owne merits, but for Chriſt his ſake his onely mediator, ſuch a one is wiped out of the number of ſinners, and is eſteemed as righteous before God. Therefore whomſoever God receiveth into favour for the merit of Chriſt, him doth he account for a righteous man, and pronounceth as righteous, his ſinne and guiltineſſe being taken away. By this iuſtification the godly doe attayne three great commodities and benefites. Firſt, that Chriſt hath taken away the ſevere ſtrictnes of the exact perfourmance of the lawe, in the attayning of righteouſnes. Secondly, becauſe he hath taken away the curſe due for the breach of the lawe. Thirdly, in that he hath brought vnto them a great and an everlaſting freedome, ſo that they neyther can nor ought to be condemned, though they have not perfectly nor abſolutely fulfilled the lawe. By theſe things heere ſpoken it is eaſie to be gathered, that iuſtification is no other thing but the free remiſſion of ſinnes for Chriſt his ſake: by this remiſſion of ſinnes we are cleanſed from all our ſinnes: for this is our purity, that our ſinnes be not layd to our charge, but pardoned freely. The Scripture vſeth this word clenſing in this matter. For Iohn ſayth playnely,1. Iohn. 1.7. that the bloud of Ieſus Chriſt cleanſeth vs from all ſinne. And agayne in the ſame place a little after he ſayth, that Chriſt is faithfull and iuſt to forgive vs our ſinnes,1. Iohn. 1.9. and cleanſe vs from all iniquitie. But leſt the doubtfulnes of the word might deceive any man, wee muſt declare the ſignifications thereof. Firſt therefore and properly it appertayneth vnto things outward and vncleane, which are ſayd to be cleanſed, when the ſpottes and ſtaynes are waſhed out and taken away. Then by a moſt fitte reſemblance this very ſame word is tranſlated to inward and ſpirituall things: and ſo ſinnes and wicked actions are moſt aptly compared or reſembled vnto ſpots and ſtaines, with which whoſoever are defiled and polluted, are filthy and naſty in the ſight of God, and alſo odious and abhominable, as long as their ſinnes are not forgiven them. But they are then ſayd to be clenſed, when they are forgiven and pardoned, for then are they taken away, and remayne nor appeere no more. So that they are purged and clenſed from their ſinnes, Pſal. 32.1. Rom. 4.7.8. 2. Cor. 5.19. or ſaid to be clenſed from them, whoſe ſinnes are forgiven and covered, and not imputed vnto them. They therefore which beleeve in Chriſt, are righteous before God, not becauſe they are without ſinne, but becauſe their ſinnes are forgiven them, and not layed vnto their charge. This therefore is the onely and chiefe felicity of man, that his ſinnes are freely and mercifully forgiven him, ſo that God alloweth and accepteth them for righteous, to whom he imputeth righteouſenes, pardoning their ſinnes; ſo on the contrary they are guilty, and ſhall be condemned before God, whoſe ſinne and iniquity is not pardoned, but imputed vnto them: and to whomſoever he imputeth righteouſenes, their ſinnes being raſed out, they reioyce, not with fading ioy, but are in full poſſeſſion of the ſound ioy of everlaſting life, and reioyce as if they were caryed into heaven already.

Now the cauſe of this iuſtification is the incredible mercy of God, and the merit of Chriſt. Chriſt ioyneth them both together in S. Iohn, Iohn. 3.16. ſaying, God ſo loved the world, that he gave his onely begotten Sonne, that whoſoever beleeveth in him ſhould not periſh but have everlasting life. Therefore God of his infinite love towards vs gave vs his Sonne, and the Sonne, of his vnſpeakeable goodnes towards vs, ſet forth his owne body for the price of our redemption, and by his pretious bloud ſatisfied for our ſinnes, and by ſatisfying pacified the wrath of God towards the elect, and reconciled the elect vnto God. Here the word (ſatisfying) taken according to divinity, is added by a ſimilitude for the better light and vnderſtandings ſake. And the ſimilitude is taken from creditors, to whom debtors make no ſatisfaction but with ready money. Now our ſinnes whatſoever they are, in the phraſe of the Siriack toong are called our debts, becauſe they make vs debters vnto God: for they which ſinne, owe a puniſhment vnto God. But we as long as we ſinne, do not pay that which we owe vnto God, but do much rather increaſe our debt, and are more and more firmely bound vnto God as vnto our creditor. And he that ſhall take our debts vpon himſelfe, and ſhall free vs from the bonds of ſinne, he is worthily ſayd to have ſatisfied for our ſinnes. But Chriſt hath taken from vs the curſe of the law, ſuſtained and pacified the wrath of God. Heere hath he overcome ſinne, death, and the devill together with his Angels, who had vs in their power, and were moſt cruell adverſaryes of our ſalvation: he overcame them I ſay, and that by his death, contrary vnto the cuſtome of all other conquerours, which are wont being alive and armed to aſſayle their adverſaryes, and to ſubdue and overcome them by fighting manfully, Hebr. 2.14. but he overcame and ſubdued his enemyes by death, and when as he ſeemed to be overcome and ſlayne of them, then did he conquer them and obteyne the victory. He payd our debts for vs which wee were not able to pay: he tooke away the hand-writing which was againſt vs, and accuſed vs of the debt, Col. 2.14. and vrged vs to the payment therof, and he cancelled it being faſtned vnto his croſſe. Chriſt therefore overcame all the enemyes of our ſalvation, and led them captive as a conquerour to diſgrace them. This victory of Chriſt is a monument of an everlaſting ſatisfaction for vs, and is as a pillar ſet vp in token of victory. Therefore the croſſe of Chriſt is as a triumphant chariot, in which he doth openly declare himſelfe to have ſubdued and overthrowne all our enemyes. Seeing therefore that Chriſt alone dyed for our ſinnes, ſeeing that he alone hath redeemed vs with his bloud, and hath made moſt full ſatisfaction for vs, he is the onely meritorious cauſe of our ſalvation. For the death of Chriſt by which he hath ſatisfyed for vs, is ſo farreforth the onely meritorious cauſe of our iuſtification and ſalvation, that without it God will not be mercifull and favourable, no not to any one. They therefore which do behold this victory of Chriſt with a true faith, have wherewith they may fortifie themſelves againſt the aſſaults of Sathan, they have whereby they may ſet light by his ſleights and ſubtilties, they have wherein they may place their faith and hope in Chriſt alone, and in his merit onely.

In this iuſtification, howbeit we are iuſtified and acquitted of our ſinnes by the onely merit of Chriſt, yet there is no let, but that the three holy and inſeparable perſons of the Trinity, may have and execute their ſeverall actions in it. For the Father is therefore ſayd to iuſtifie vs, becauſe that of his owne meere grace and free love,1. Pet. 1.20 Gal. 4.4. he hath from everlaſting fore-appoynted his onely begotten Sonne to redeeme vs, and ſent him at the time appoynted. The Sonne is therefore ſayd to iuſtifie vs, becauſe that for his incomprehenſible and vnſpeakeable goodnes ſake towards vs, vouchſafing by the power of the holy ghoſt to take mans nature vpon him, he was obediēt vnto his Father even vnto the death of the croſſe, Phil. 2. and ſo ſatisfied the iuſtice of God for vs, and delivered vs from all the power of the Devill, by making amends for our ſinnes. The Holy Ghoſt alſo is ſayd to iuſtifie vs, as farre forth as he doth beget in vs true and ſtedfaſt faith, by which we may apprehend and apply vnto our ſelves the righteouſenes that is purchaſed by the obedience of the death of Chriſt. Therefore this free remiſſion of ſinnes is the onely very fourme of iuſtification, by which iuſtification is that which it is, and is diſtinguiſhed from all other falſe and fained ſatisfactions and ſacrifices, of which ſort the Papiſts doe invent many, and offer them vnto God. And the finall cauſe of iuſtification is the prayſe and glory of Gods goodnes, and the everlaſting happines, and excellent bleſſed eſtate of thoſe which are thus iuſtified. Now there was nothing elſe which moved God to iuſtifie vs, but his owne love towards vs, and the obedience of Chriſt, and our miſery. But the inſtrumentall cauſe is a true and a lively faith, laying hold on, and applying to it ſelfe the obedience of Chriſt, and righteouſnes purchaſed thereby, and relying with a good conſcience vpon the ſole mercy of God, and the onely merit of Chriſt.

This iuſtification is then avayleable and acceptable vnto vs, whenas every of vs doth ſtand as guilty before the heavenly iudge, and being carefull of his acquitall, doth of his owne accord humble and proſtrate himſelfe as vnworthy. And this is profitably done, when a man doth ſeriouſly weigh and conſider with himſelfe the perfection and ſeverity of Gods iuſtice on the one ſide, and the multitude and greatnes of his ſinnes on the other ſide. For by ſuch a conſideration hee is ſeriouſly humbled with the feeling of his miſery, and rightly prepared to deſire and embrace the mercy of Chriſt. So that by how much the more every of vs ſhall be ſevere in condemning himſelfe, by ſo much ſhall we finde God more mercifull, and more eaſy to be intreated; for then will a man be capable of the grace of God, and benefite of Chriſt, when hee ſhall knowe himſelfe and his whole nature to bee full of vncleanenes and filthines, and ſhall condemne it. For he which iudgeth himſelfe vnworthy of the grace of God, as one ſayth, him doth God receyve into favour, and maketh him worthy through Chriſt. But they which ſwell and are filled with the opinion of their owne righteouſnes, and hunger not after the righteouſnes of God, they periſh in their miſeries, and never come vnto true righteouſenes. Againe, they which being hardned with the cuſtome of ſinning, and drunken with the delight of their vices, do extenuate their faults, and ſecurely deſpiſe the iudgement of God, they ſhut vp from themſelves the gate of mercy.

What manner of thing Iustification is, where are ſet forth the three proprieties thereof, namely, that it is free, perfect, and everlasting; and withall there is refuted the opinion of the Papists concerning the merit of works, being contrary to the firſt propriety.

CHAP. 27.

NOw we muſt lay open what manner of thing iuſtification is, and the quality thereof conſiſteth eſpecially in three things; firſt, that it is free, for the remiſſion of ſinnes is not for any merits of man, but it is a meere grace, and an vndeſerved mercy promiſed for Chriſt his ſake alone. For God findeth nothing in a man whom he iuſtifieth, but an horrible ſinke of ſinne, and extreame miſery. The ſcripture every where affirmeth, that Chriſt only is the author of all grace, and the whole hope of our ſalvation conſiſteth in the bloud of Chriſt alone. Without the merit of Chriſt there can be no iuſtification, for he alone hath deſerved righteouſenes for vs, and having deſerved it, he giveth and imputeth it vnto vs. They therefore which deſire to be righteous without the merit of Chriſt, are altogether without God, and prophane. And they which dreame that they are iuſtified, partly by grace, and partly by merit, are Pelagians, or Papiſts, the followers of their hereſie, but they which beleeve that they are iuſtified by the onely merit of Chriſt, are true Chriſtians. Theſe by beleeving and receiving the righteouſnes of Chriſt purchaſed by his death, as the righteouſnes of an other, are iuſtified indeede, but they which by theyr workes and merits do affect theyr owne righteouſnes, ſhall never attayne vnto it. The Papiſts therefore have forged a certaine kinde of merit, which is weake of it ſelfe, but when it is dipped in the bloud of Chriſt, it is effectuall and forcible; and ſo they ſay, that a man is partly iuſtified by grace, and partly by workes. But this cannot be, becauſe that grace and merit are two manifeſt contraryes, from which one and the ſelfe ſame thing cannot be brought forth. For this is the nature and rule of contraryes, that from contrary cauſes contrary effects proceede likewiſe. Moreover, wee are all debtors, for wee are obliged and bound vnto God, ſo that he may iuſtly challenge as his due whatſoever good thing can proceede or be perfourmed of vs. Now that which may be demaunded of vs as duty, that can not merit: But Chriſt ſayth, that what good thing ſoever we do, or can do, Luk. 17.10. all that, how much ſoever it be, is our duty, wherefore there is no merit at all.

Agayne, the cauſe of iuſtification, to wit, eternall election in Chriſt is free, therefore likewiſe iuſtification it ſelfe muſt needes be free; for there cannot be more in the effect, then there is in the cauſe thereof. Therefore the Papiſts, whileſt that they dreame of any merit in vs, they do commit a manifeſt fallacy, from that which is no cauſe as if it were a cauſe, for they remove the merit of Chriſt which is the perfect and true cauſe of iuſtification, and ſet in the roome thereof the merit of man, a falſe and fayned cauſe thereof. And although the ſcripture do oftentimes promiſe a reward vnto the workes of the godly, yet from thence can be gathered no merit, wherein God as a debtor ſhould be bound vnto vs, becauſe that reward dependeth vpon the meere mercy of God, and not vpon any worthines of the workes. Therefore the Papiſts, whilſt that in this queſtion they do ioyne the reward and merit in a mutuall relation, are very much deceived. Certainely ſuch are deſpiſed and reiected of God, which ſhall put the leaſt part of their confidence in their owne workes. This doth the Sonne of God lively expreſſe and teach vs in the example of the Phariſy. Luk. 18.11.

Moreover the Papiſts get nothing in this, when as they bring forth the examples of the Saints, how that they oftentimes did freely rehearſe and plead their integrity & innocency before God: this they do not to this end & purpoſe, as if they would declare themſelves to be free, and exempt from all imperfection, and ſtayne of ſinne; nor as if they hoped that they could ſtand in the ſight of God being indued with their owne power, but they do it to a far other end, namely to ſhew that they have a good & lawfull cauſe againſt their adverſaryes, of whom they are vniuſtly hurt and oppreſſed. So that the holy men do not compare their owne integrity by the ſ • uare & rule of Gods iuſtice, but they oppoſe it againſt the violent iniury of their enemyes, and do call God as a iuſt iudge, and the onely witnes of the truth betweene themſelves and their enemyes. Therefore by that compariſon made with their enemyes, by whom they are vniuſtly oppreſſed, they ſhew forth their owne righteouſnes and ſinglenes of heart, that by that reaſon they might the more eaſily perſwade God to help them. This therefore is the reaſon why the holy mē do labour ſo earneſtly in pleading the cauſe of their owne righteouſnes, ſo that in thoſe ſpeaches of their owne cauſe the queſtion is not concerning their whole life, and continuall perfection and innocency thereof, but onely the goodnes of the cauſe is layd open and declared againſt the iniury of the wicked. Agayne, although the Saincts ſometimes lay open their good workes,2. King. 20.4. Pſa. 18.21. that they have walked before God with an vpright heart, and have not departed from his commaundements; yet notwithſtanding they doe not produce thoſe works as meritorious, but onely bring them in as ſignes and fruites of their calling, that they might comfort themſelves concerning their free adoption, and ſo do not extoll and prayſe their owne merits, but the gifts and benefits of God, and do teſtify, that they do rely with a quiet conſcience vpon the only favour of God, and obedience of Chriſt. Alſo ſometimes when the Scripture ſpeaketh of the integrity of the Saincts, it diſtinguiſheth them from hipocrites, to whom it is ſufficient to have an outward ſhew of godlines. So this integrity is not every way the perfection of the whole life, but it is taken for the ſinglenes of heart, which is contrary to diſſimulation.

Alſo, the Papiſts by their interpretation doe corrupt all thoſe places of Scripture which promiſe a reward vnto good workes, and wreſt them into an other ſence, and ſo doe fall into a fallacy of the ambiguity of a word. And further, becauſe they aſcribe that vnto the merits of man, which is due alone vnto the grace of God, and to the onely merit of Chriſt, they mingle contrary cauſes together, and out of them do frame and forge I know not what. But to enforce ſome merit from a free reward, they do not only make a fooliſh and raſh conſequence, but alſo do deny God to be the onely fountayne of all goodnes, and do conclude, that there is ſome good thing in wretched ſinners which are wholy corrupted.

Furthermore, that which they babble of inherent righteouſnes, is altogether vayne and fooliſh, for the free forgivenes of ſinnes, and the imputation of Chriſt his merit doth quite overthrow as well this inherent righteouſnes, as that righteouſnes of workes, for theſe are two contraryes which can never ſtand together, nor be attributed vnto one and the ſelfe-ſame thing, but one of them alwayes confoundeth and driveth away the other. Surely ſuch fictions of the Devill and vayne men, are altogether to be reiected and condemned, which pull in pieces the whole doctrine of the free remiſſion of ſinnes. For they which goe about to eſtabliſh and ſet vp theyr owne righteouſnes, do not ſubmit themſelves vnto the righteouſnes of God, Rom. 10.3. they do not onely deceive, and as much as in them lyeth condemne themſelves and others, but alſo they arrogate the honour of God vnto themſelves, or at the leaſtwiſe much weaken it, for as ſoone as they ſet vp their owne righteouſnes, they throw downe the righteouſnes of God; for this is the onely beginning to obteyne the righ •… nes of God, that men ſhould altogether renou ••• • heir owne righteouſnes, and to confeſſe and ackn •••• dge themſelves to be voyd of all righteouſnes. For as long as a man thinketh that he hath the leaſt good thing of his owne, he is vnfit to receive the righteouſnes of God, which he giveth and imputeth freely, for God receiveth into favour, and ſaveth none but ſinners, ſuch as are voyd of all righteouſnes.

Hence is it that the Prophets and Apoſtles do ſet the only grace of God, and ſole merit of the Meſſias, Dan. 9. 1. Tim. 1.15 as contrary vnto all the merits of man, and all outward cauſes which prophane and wicked men in their inconſtancy and raſh attempts do invent; for by this meanes they teach vs, that there is no other way for men to become righteous and enter into heaven, but the onely and meere goodnes of God, and the merit of Chriſt alone. Agayne they teach vs, that all and ſingular the endevours and merits of man, by which men go about to deſerve the grace of God, are nothing elſe but manifeſt illuſions and ſleights of the Devill, by which ignorant men are made ſtrangers from God, and throwne headlong into the deepe pit of condemnation. Therefore this free iuſtification ought alwayes to be remembred and thought of, for Sathan laboureth and watcheth for nothing more, then that he might quite put out, or at the leaſt darken this free iuſtification of faith. This he hath gone about in all ages, and obtained in many places. But let this ſuffice to be ſpoken of the firſt quality of iuſtification.

Secondly, this iuſtification is by all meanes perfect, and moſt abſolute, for God doth not pardon one or two ſinnes only, but he forgiveth all and every ſinne. Neither doth he only forgive ſinnes that are already committed & paſt, but he doth remit the dayly falls of his children, if they repent. This the ſcripture teacheth vs in many places, and diligently vrgeth. Iohn ſayth playnely,1. Iohn. 1.7. that the bloud of Chriſt cleanſeth vs from all ſinne. S. Paul to the Coloſsians ſayth expreſſely, Cap. 2.13. that God pardoneth all our treſpaſſes. I have put away, ſayth God by Iſayas, all thy ſinnes as a cloud, and thine iniquities as a miſt. Iſay. 44.22. Againe, in the ſame Prophet he ſpeaketh thus, I am he which putteth away thine iniquities, Iſay. 43.25. and that for mine owne ſake, and will remember thy ſinnes no more. So alſo David teacheth vs, Pſal. 103.12. that God removeth our ſinnes as farre from vs, as the Eaſt is from the Weſt. So alſo Michah teacheth vs, Michah. 7.19. that God will caſt all our ſinnes into the bottome of the ſea, and blot them quite out. Likewiſe S. Iohn in the Revelation affirmeth, Revel. 1.5. that Chriſt hath loved vs, and waſhed vs from our ſinnes in his bloud. The ſame Iſayas likewiſe affirmeth, Iſay. 1.18. ſaying, though your ſinnes were as Crimſin, they ſhall be made white as ſnow, though they were red as Scarlet, they ſhall be as wooll. So the holy Prophets and Apoſtles ſpeake all as with one mouth, and conſtantly affirme, that not ſome of our ſinnes onely are forgiven vs of God, but that all our ſinnes are pardoned vnto vs, how great and fearefull, how many and ſundry ſoever they be. But God doth not only wipe out thoſe ſinnes that are committed and paſt, but doth alſo pardon the dayly ſlips of the penitent. This let no man ſtorme at, as a paradox vnheard of. For if God would puniſh the dayly falls of his children, and take vengeance on them for theyr ſinnes that are to come, and yet pardon thoſe that are paſt, what would it profit I pray you? So that the great and incredible goodnes and mercy of God doth extend and ſtretch it ſelfe as well to the pardoning of ſinnes that are to come, as to the remitting of thoſe that are paſt, otherwiſe the mercy of forgivenes of ſinnes ſhould be but halfe a mercy onely, and not perfect and abſolute.

None of vs ought to take vnto himſelfe liberty to ſinne, from this fatherly compaſſion of God, for this were to make a mocke of God, and to tread his grace vnder foote, and to ſhew that a man is a ſtranger from God, and from his ſpirit. For the leaſt ſinne cannot be committed of any man without manifeſt contempt of God. But it ſhould rather be an encouragement and provocation vnto vs to the more earneſt ſtudy of godlynes, for by how much the greater benefits God hath beſtowed vpon vs, by ſo much the greater obedience are we bound to yeeld him, which we cannot performe, without a ſtudious care to avoyd evill, and to do good. They therefore which ſinne raſhly and ſecurely, do indeede ſhewe that they are prophane, and have nothing to do with God. Iude. 4. This the ſcripture delivereth playnely ſaying, that they are appoynted of old vnto condemnation, which from the grace of God take to themſelves liberty to ſinne ſecurely, and let looſe the reynes to their owne luſts, and obey them; for they which ſo abuſe the grace of God, and his lenity in pardoning, vnto wantonnes, do not onely abrogate the kingdome of Chriſt, and deny that there is a God, but alſo do ſhew that they are wholy given over vnto Sathan as his very bondſlaves. But the godly, which do feare and obey God as their father and Lord, though there were no hell nor puniſhment to be feared, yet they would vtterly abhorre to ſinne and diſpleaſe God. Wherefore that infinite goodnes of God in forgiving ſinne, ſhould be vnto no man an enticement to ſinne, but a teacher vnto every one, to live holy and without blame. For, he which liveth wickedly, loſeth the price of his redemption, and belongeth not vnto Chriſt as long as he ſinneth ſecurely, and defileth and poluteth himſelfe with abhomination. But they which earneſtly labour to order and frame themſelves according to the rule of Gods law, they do indeed and lively declare that they have the holy ſpirit, and belong vnto Chriſt.

Moreover it ought to move nor trouble no man, becauſe that ſome of the promiſes of the forgivenes of ſins before rehearſed, are ſpoken without any generall note, and ſeeme to be as it were particular. So that we muſt know, that notwithſtanding they are indeed vniverſall and generall, for indefinite propoſitions are equall vnto generall propoſitions. This the multitude of them doth argue and ſhew. Or if a particular word, or a word that ſignifieth but one thing be ſet downe, Iohn. 1.29. as, The Sonne of God taketh away the ſinne of the world, then the generall word is ſignified, which conteineth vnder it all and every particular kind. And he that taketh away the generall thing, it muſt needs be that he muſt take away alſo all and every particular kind thereof. For ſinne, that is heere put in the ſingular number, although it be referred by ſome vnto the common vice & corruption of nature, and that not amiſſe, yet nothing hindreth but that it may be taken figuratively for every iniquity:Synecdoche. as if the Evangeliſt ſhould have ſaid, whatſoever corruption or vnrighteouſnes is amongſt men, by which God may be offended, or alienated from mē, all that is taken away, and ſatisfied for everlaſtingly, by the only ſacrifice of Chriſt made once for all. This benefite of Chriſt ought to be enlarged and applied, as well vnto all actuall ſinnes, as vnto the originall ſinne and corruption of nature, that all occaſion of cavilling ſhould be ſhut vp from the Papiſts, which in their Synagogues do babble and blatter that Chriſt hath ſatiſfied only for originall ſinnes, & not for actuall, for which they impudently ſay, that we ought to make ſatisfaction. So that ſinne in the ſingular number with the Evangeliſt, is as an il-favoured head, vnder which many vnſeemely members are couched; and it is as an vncleane fountaine, out of which many vncleane chanels do ſpring & flow; and as an evill and corrupt tree, out of which much evill and corrupt fruit do bud and grow, all which, and every of which the Lambe of God hath taken away with his pretious bloud.

In this free forgiveneſſe of ſinnes, the moſt excellent glory of the Mercy of God ſhineth brightly, and triumpheth infinitely over the reſt of the workes of God. Therefore the Prophet ſayth in expreſſe words, Pſal. 145.9 God is loving vnto every one, but his mercy is above all his workes. For the Hebrew word which the Prophet vſeth in the place rehearſed, ſignifieth an inward Mercy, ſuch as remaineth in the very bowels: which the Scripture is wont to vſe, when there is any ſpeech of the Free-mercy of God, and the receyving of a wretched ſinner vnto grace. Therefore the Prophet doth preferre the infinite mercy of God, farre before all temporall benefites, as if hee ſhould have ſayd, The goodneſſe of God is great, in that he mercifully vpholdeth this world, in that hee favourably provideth for all creatures, and maintayneth and keepeth them in their eſtate: but that goodneſſe of God, by which hee plucketh miſerable man out of everlaſting death, and redeemeth, and ſaveth him in Chriſt, is by infinite degrees greater and more excellent. This Mercy of God is the onely refuge for miſerable ſinners, a moſt ſure Sanctuary from all danger, and a moſt welcome refreſhing. The whole Scripture teacheth vs, and dayly experience prooveth it true, that God is eaſiie to be intreated, and mercifull vnto none, but vnto ſuch only, which reverently and humbly fly vnto his Mercie with an vnfeigned confeſſion of theyr ſinnes, and bewayling of theyr guiltineſſe. Whoſoever therefore ſeeke for acquitall from ſinne without the grace of God and merite of Chriſt, doe ſet light by the mercy of God, and the blood of Chriſt, and ſhall never attayne to the remiſſion of theyr ſinnes. For no pleading of a mans own worthines, hath any place before Gods heavenly iudgement ſeate, Luke 18.14 but an humble deploring of ſinne is there accepted. They therefore which deſire to bee iuſtified and to be acquited both from the puniſhment and from the offence, muſt altogether withdraw themſelves from the righteouſneſſe of workes, and betake themſelves wholy vnto the Mercy of God onely: for hee alone can put away ſinne, and wipe out the guiltineſſe thereof. For whomſoever the goodneſſe of God and merite of Chriſt hath not delivered from ſinne, let him ſee and try what it is that can ſet him free from the law and the penalty thereof.

From this it may be concluded for a moſt certaine and an approoved thing, that wretched men can no other wayes be freed from theyr ſinnes, but by the Mercy of God onely. This therefore is the firſt and chiefeſt prop and foundation of our fayth and Salvation; that wee are accepted of God: not that we deſerve this by our owne worthineſſe; but that our ſinnes are forgiven vs, by the Mercy of God, and not layd to our charge. So that God doth iuſtifie his children, by forgiving them their ſinnes, and imputing the obedience of Chriſt his life vnto them for righteouſneſſe. Now, no man ought to marvell that we are iuſt before God, not by our owne inherent righteouſneſſe; but by that, which being in Chriſt, is imputed vnto vs through fayth. Certaynely in our ſelves wee are vnrighteous, and cannot by any power of our owne attayne vnto righteouſneſſe before God. But Chriſt ſatisfying for our ſinnes by his death, brought to paſſe, that this ſatisfaction ſhould be imparted vnto vs, and that wee in reſpect of this ſhould bee accounted iuſt before God. For even as he made our ſinnes his, ſo alſo on the other ſide, he maketh his righteouſneſſe our righteouſneſſe,In Pſal. 22. as Saynt Augustine ſayth. As therefore Chriſt in our ſinnes was guilty, ſo likewiſe wee in his righteouſneſſe (purchaſed by him in his death) are reputed and become righteous. This the Apoſtle playnely teſtifieth, when he ſayth,1. Cor. 1.30. that Chriſt is made vnto vs of God, righteouſneſſe. By which wordes hee ſignifieth, that Chriſt was appoynted of God, for vs, a Prieſt and a Sacrifice, to witte, that by offering vp himſelfe, hee might purge our ſinnes, and obtayne remiſſion of ſinnes for vs, in which our righteouſneſſe conſiſteth before God: and alſo that this obedience, which hee yeelded vnto his Father, by taſting of death for vs, ſhould be imputed vnto vs for righteouſneſſe. And although this obedience of Chriſt his death is properly that thing which is imputed vnto vs of God for righteouſneſſe, as which God eſteemeth as if it had beene done by vs, and that wee our ſelves had ſatisfied his iuſt iudgement: yet wee muſt know, that the obedience of the life of Chriſt, which he yeelded vnto the Lawe by living holily, and that holineſſe of the nature of Chriſt, by which he was holy from his Conception, are not by this altogether excluded from the matter of Iuſtification.

For that holineſſe of Chriſt, both of his nature and life, was neceſſary for this purpoſe, that the Sacrifice of Chriſt might bee imputed and imparted vnto vs for righteouſneſſe.

For Chriſt could not have ſatisfied for our ſinnes by his Sacrifice, and ſo have obtayned remiſſion of them for vs, if he had not been an holy Prieſt, and alſo offered vp an holy Sacrifice.

Hence is it that Saynt Paul vnto the Hebrewes ſayth, Hebr. 7.26, 27. Such an high Prieſt became vs, which is holie, harmeleſſe, vndefiled, ſeparate from ſinners, and made higher then the heavens: which needed not dayly, as thoſe high Prieſtes, (namely the Leviticall) to offer vp ſacrifice, firſt for his owne ſinnes, and then for the peoples: for that did hee once when he offered vp himſelfe.

Beholde a moſt cleere and evident teſtimonie of the holineſſe of our Prieſt: Of the holineſſe of our Sacrifice,1. Pet. 1 18 19. Saint Peter ſpeaketh, when he ſayth, that wee were not redeemed with gold nor ſilver, but with the precious blood of Chriſt, as of a Lambe vndefiled and without ſpot. By theſe wordes Saint Peter ſignifieth, that thoſe lambes which were killed in the old Teſtament, and did reſemble Chriſt, as types and figures, ought therefore to bee without blemiſh, that by this the innocency and holineſſe of Chriſt our Sacrifice, ſhould bee ſhadowed forth vnto vs. For Chriſt as Iohn Baptist ſayth, is that Lambe of God, that is, that Sacrifice ordayned of God, to take away the ſinne of the world. By theſe thinges it may now be vnderſtood, how, and how farre forth the holineſſe both of the life and nature of Chriſt appertayneth vnto this matter of Iuſtification: namely, how farre forth it was neceſſary to this purpoſe, that Chriſt by his holy Sacrifice, or obedience of his death might deſerve remiſſion of ſinnes for vs, in which remiſſion of ſinnes conſiſteth our righteouſneſſe before God, as wee may vnderſtand by the wordes of Paul to the Romanes. Rom. 5.19. And hence alſo may this bee gathered, whenas Paul to the Romans ſayth, that by the obedience of one, to wit Chriſt, we are made righteous; that he meaned it of the obedience of his death, which Chriſt yeelded to his Father, by taſting of death for vs. For wee are reconciled vnto God by the death of Chriſt, Rom. 5 9, 10 and iuſtified by his blood, as the ſame Apoſtle ſayth in the ſame Chapter.

Furthermore, this Iuſtification is not onely free and perfect, but alſo everlaſting, in as much as ſinne ought not to be imputed vnto them that are iuſtified, any more for ever. For whom God hath once receyved into favour, having blotted out their ſinnes and offences, thoſe doth hee ſtill preſerve in his favour as righteous, ſo that they can fall from grace and periſh by no manner of ſinnes, (they being and remayning pardoned in them.) For God wil never remember thoſe ſinnes, to which the regenerate are as yet ſubiect. This the Scripture expreſſeth, and diligently affirmeth in many places. For God by Iſaias ſayth, I will remember thine iniquities no more. Iſay. 43.12. Agayne, he ſayth by Ieremie: Ierem. 31.34. I will be mercifull vnto theyr iniquities, and remember their ſinnes and tranſgreſsions no more. Theſe 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 doe call vpon God, Gal. 4.6. as our loving and mercifull Father without trembling. So that fayth, by which we relie vpon God; and love, which wee have towardes God; and prayer, by which wee call vpon him; are three moſt certayne ſignes of our Iuſtification: For theſe doe neceſſarily follow Iuſtification. But of theſe more ſhall be ſpoken hereafter in Glorification.

Laſt of all, this Iuſtification belongeth onely to the Elect, and ſuch as ſhal be ſaved. This Paul plainly teacheth here, whileſt hee ſayth, that God calleth and iuſtifyeth thoſe onely, whom hee hath predeſtinate. Here therefore Vocation and Iuſtification, are ſet vnder Predeſtination, as the effects vnder theyr cauſe. So that Iuſtification doth not reach farther then Predeſtination. For the effectes cannot bee larger, and reach farther then theyr cauſes. They therefore which thinke that Iuſtification belongeth vnto all in generall, ought firſt to teach and proove, by the word of God, that Predeſtination or Election is common to every one. Agayne, Act. 13.48. Tit. 1. Iohn 10.26. the Scripture playnely teacheth vs, that Iuſtification is given and belongeth onely vnto thoſe, that are appoynted before vnto Life eternall. But this thing is ſo cleere and manifeſt, that it needeth no long proofe. Let theſe things therefore bee ſpoken here briefely concerning Iuſtification.

Here is declared, by what remedy the corruption of our nature is amended, and the Image of God restored in man, and in what partes eſpecially regeneration is wrought. Likewiſe, how groſſely the Papiſts, and the groſſer ſort of Vbiquitaries doe erre, which thinke that there is an hidden power in the outward water of Baptiſme, which is able to convert a man in the very act of Baptizing.

CHAP. 29.

NOw Glorification beeing the laſt Lincke of Pauls Chayne, this followeth to be ſet vnder Iuſtification very fitly. For ſo Paul teacheth, that the gift of the holy Spirit, and the renewing of our corrupt nature vnto the Image of God, doth neceſſarily follow our free receyving into the favour of God, and cannot bee ſeparated from it. Wherefore Glorification followeth Iuſtification, in a moſt divine order: becauſe it is the finall cauſe of it. For therefore is this or that man iuſtified, that in the end he may be glorified. Therefore after Paul had taught that ſinnes are forgiven men by the onely free mercy of God, now he proceedeth rightly to teach and declare how ſinnes are aboliſhed and purged: and ſo ſheweth how Glory and the Image of God is recovered in man. This hee ſheweth in the worde (glorifying.) Therefore to glorifie, is nothing els, then to aboliſh the corrupt nature of man, and ſo to reforme man vnto the Image of God, and make him fit for eternall Glory. So that regeneration from the effect and laſt end thereof, is called by the name of Glorification: in aſmuch namely, as the Elect by it are renewed vnto the Image of God, and then tranſlated into everlaſting Glory. For God wil have his Glory and holineſſe to ſhine in the Elect here after a ſort. And fayth being in ſome ſort inflamed by the holy Spirite in our calling, and our will ſomewhat changed, is here more inflamed and changed. But this is perfourmed and brought to paſſe by no other meanes, but onely by our regeneration. For God doth not beginne and finiſh the worke of our regeneration in one day, and at one inſtant, but doth continue and perfect it by little and little. Here therefore a few things ought to be ſpoken concerning Regeneration; which, that they may be handled and intreated of the better and more plainely with the greater fruite, wee ought to conſider theſe foure ſeverall heads. Firſt, what Regeneration is, and by what meanes it commeth. Secondly, in what parts it conſiſteth, and of what ſort it is in this life. Thirdly, how neceſſary it is, and for what thinges it is profitable. Fourthly, by what ſignes and tokens it may bee knowne.

Concerning the firſt thing: Regeneration is not the aboliſhing of the former ſubſtance, and the eſtabliſhing agayne of a new, neyther is it the changing of one ſubſtance into an other: but it is the reforming of our corrupt nature, and the repayring and reſtoring of the Image of God in man. So that in this Regeneration, there remayneth the ſame frame of the body and ſubſtance, but the inward and wicked affections of the mind onely are amended and changed: which ſeeing it is a ſpirituall change, it is felt inwardly before it bee learned, as Saint Cyprian ſpeaketh elſewhere. And it is nothing els, but the amending and aboliſhing of the corrupt and wicked qualities, that remayne in the ſubſtance of man.

Therefore whom God hath iuſtified, thoſe alſo hee doth regenerate and change vnto his moſt bleſſed glorie and purity of life, that they may repent and be aſhamed of theyr former life, that ſo they may betake themſelves vnto a better courſe. For no man can have an earneſt deſire vnto the grace of God, except firſt he know his ſins, and be diſpleaſed with himſelfe in them. So that a renewing is required. For God will not have his Elect to abuſe his gentleneſſe and long ſuffering, and therefore doth he renew and frame them to ſincere manners and holy actions. Therefore they which are effectually regenerated, do begin to be diſpleaſed with themſelves for their ſins, and to be grieved in their hearts, that they have diſpleaſed God, and with theyr whole heart doe deteſt all wicked deedes whatſoever, ſo that hereafter they will not commit or doe them; and ſo doe ſhew theyr thankefulneſſe, by eſchewing of evill, and doing of good: and there is in them, a turning away from Sathan and evill deedes, and a turning vnto God and to good workes. And although the regenerate doe fall often, yet they doe not defend nor allow of theyr ſinnes, but deſire dayly more and more to hate and eſchew them. So, they which are converted, begin to ſavour of better thinges, and doe change theyr evill cuſtome, and kind of life, and revoke theyr former courſe of living, and ſo convert theyr actions and endevours from evill vnto good, as from one contrary vnto an other. They which are thus affected, doe feele true ioy in theyr hearts, in that they have God at one with them, for theyr Mediatours ſake, from whence followeth an earneſt deſire to obey God in all his Commandements. Let the regenerate therefore know, that now the time is come, wherein they ought to approve and fulfill thoſe moſt wholeſome precepts of divinity, not ſo much by diſcourſing of them, as by performing them conſtantly, & living godly: becauſe they can by no other way obtaine bleſſed immortality & heavenly Glory, but onely by true fayth and ready obedience vnto the commandements of God. Therefore how much or little ſoever it be, which the children of God have, and ſavour of regeneration, to it they ought to frame theyr manners, ſayth Augustine. Tom. 7. colum. 694.

Now this renewing, as is aboveſayd in the Treatiſe of Vocation, is begun and finiſhed by the word and ſpirit of God. By the word, he ſheweth vs, what things he wil have done or not done by vs: and by his Spirite there is ſtrength miniſtred vnto vs to performe them. This regeneration is eſpecially wrought & continued in the mind, will, and heart of man. So that God ſheweth forth and declareth his goodneſſe towards his children, here, three manner of wayes. Firſt, hee doth enlighten and diſpell the blindnes of the mind, by the Sun-ſhine of his Spirit. For whatſoever man ſavoureth of his owne ſelfe, Rom. 8.6, 7. is enmity againſt God, & bringeth death with it. This blindneſſe of mans mind, is not ſimply the ignorance of God and of himſelfe, but it is a ſtubborne rebellion, and prowd preſumption againſt God. So that by how much a man excelleth and is indued with the greater quicknes of nature, by ſo much the more doth he reſiſt and ſtrive againſt God himſelfe and his owne Salvation. Becauſe ſuch an one feareth not to charge the wiſedome of God with extreame folly. For all men, as long as they are not renewed with this new and heavenly light, do thinke the holy myſteries of God to be fooliſhneſſe. So Paul whilſt hee preached Chriſt crucified vnto the Grecians, ſayth,1. Cor. 1.23. that to them he preached fooliſhnes. So that the enlightning of this rebellious and hurtfull blindneſſe, is a great and ineſtimable benefite of God. After this inlightning followeth a right iudgement and opinion of God, of his will and of his workes: becauſe that then men begin to know God rightly, and to iudge of him accordingly, when they be inlightened by the ſpirit of God. Secondly, it changeth and reformeth the will of man, which is extreamely contrary vnto the law of God. And of evill it maketh it good, and of vnwilling and ſtubborne, it maketh it ready and obedient. Phil. 2.13. So the will of man doth then begin to be good, when it is reformed and renewed by God. Here alſo the infinite goodneſſe of God ſheweth it ſelfe, whileſt that it maketh man of an adverſary and foe to become a friend and heyre of heavenly glory: which otherwiſe in himſelfe is ſo corrupted and depraved, that hee hath mind to nothing but evill, and hateth God extremely. This will of man, howſoever by nature it be ſo wicked and perverſe, as to reſiſt and withſtand God and his will; yet no will can be ſo wicked and ſtubborne, but God if he will can mollifie it, and make it good, as Augustine ſayth well. Now God will doe this in the Elect, Ezech. 36.26, 27. becauſe that of his owne accord hee hath promiſed that he will doe it. Thirdly, it converteth and reneweth the ſtubborne, vnapt and diſobedient heart, and ſo doth weaken and debilitate the ſtrength of ſinne in his children, and doth create in them an earneſt ſtudy and deſire to live godly, and maketh them altogether forward vnto all piety. Laſtly, it ſtirreth vp in them good workes, and endueth them with ſincere and holy behaviour. Phil. 2.13. So God worketh in them, both to will that which is good, and doe that which is right. So that all power to live godly, proceedeth and commeth, not from theyr owne power, but from God onely which worketh in them effectually by his Spirit. For this ſpirituall renewing is called in many places of the Scripture by an excellencie, The creation and worke of God; becauſe that it is his worke to illuminate the blind vnderſtandings of men with the knowledge of himſelfe, and to change theyr crooked willes and hard heartes, and to frame them vnto the obedience of his owne will. For theſe are ſo hard and difficult workes, that they can bee brought to paſſe and effected by none other but by God onely. Therefore the Lord by EZechiel promiſeth, that he will cauſe, that we ſhal walke in his commandements, ſhewing, that regeneration, and power to doe well, is a worke farre ſurmounting all creatures. The vſe of this doctrine is divers: Firſt, that the grace of God, by which onely the Elect are changed into new creatures, may be maintayned, agaynſt that divelliſh invention of free will, which the Papiſts dreame of. But here the Papiſts offend grievouſly; for looke how much they attribute vnto the power of man, ſo much doe they detract from the grace of God, and merit of Chriſt. For the grace of God and the power of man, are in this matter two contraries, which cannot be maintayned of one and the ſelfe ſame ſubiect at one time. Therefore Saynt Auſtine in one place ſayth very well, that that is not free, which the grace of God hath not made free. For the Scripture, as we have ſayd before, doth not leave a man ſo much as a good thought, which is the leaſt part of a good worke.2. Cor. 3.5.

For ſuch is the blindneſſe and frailty of mans wit, that it is not onely vnable to conceyve and bring forth of it ſelfe any thing rightly or truely, but alſo that it frameth and inventeth to it ſelfe many and moſt dangerous errors, even from moſt true principles. An evident example of this, we may ſee in the free-will of the Papiſts. But that moſt fond dreame of theyrs, vaniſheth like a vapour, by this doctrine of regeneration; and the ſpirit of God onely is prooved to bee the onely beginning and true cauſe of every good worke. Agayne, ſeeing God doth regenerate man, and make him fit for good works, that other fiction which the Papiſts have dreamed, concerning workes fore-ſeene, is overthrowne and beaten to pieces. For ſeeing no man can doe good, except by the grace of God hee be changed into a new creature, it thence followeth, that God could fore-ſee no other workes in man, but ſuch as hee himſelfe ſhould worke in him; whence a man may eaſily gather, which conſidereth the matter any thing at all, that this opinion concerning workes fore-ſeene, is a meere and forged fable.

Moreover, the Papiſts, and the more groſſe ſort of Vbiquitaries, do in this place, after their manner erre and invent a new fiction, whenas they thinke that there is ſome ſecret and hidden power in tne water of Baptiſme, which is able to convert and renew a man. And from thence they labour to inferre, that they which are baptized are regenerate in the very act of Baptiſme. This vnſavory invention is the foſterer of noyſome errours. But the falſhood thereof is found; firſt in this, that it evidently appeareth by the holy Scriptures, that all are not regenerate which are baptized: as we may ſee, not onely in Simon Magus, but alſo in many others, eyther openly wicked, or hypocrites vnder hand and ſecretly: which although they have beene baptized, and receyved Baptiſme as a true marke of their regeneration, yet theyr lives ſufficiently declare that they were not regenerate. For although that the Sacraments are meanes or inſtruments, by which the holy Ghoſt is effectuall in the Miniſtery of the Church: yet in his power and efficacy, hee hath not tyed himſelfe vnto them, neyther doth hee ſo worke by them, that that working ſhould alwayes ſhew it ſelfe and exerciſe the ſtrength thereof in the very act of adminiſtring them. Agayne, they doe offend and ſinne exceedingly and out of meaſure, agaynſt the office of the holy Spirite, and the blood of Chriſt. For the holy Spirite is the onely efficient cauſe and principall worker of regeneration, and the bloud of Chriſt is the meritorious cauſe thereof: therefore they attribute that vnto the outward water of baptiſme, which is due only vnto the holy ſpirit & the bloud of Chriſt, & ſo fall into a fallacy, from that which is no cauſe as if it were a cauſe, for they do caſt that vnto the falſe and fayned cauſe, which ought to be attributed vnto the true and proper cauſe, and ſo, as much as in them lyeth, do overthrow and vndermine the principall heads of Chriſtian religion. And whereas they inferre, that the purer and preciſer ſort of Divines do deny that Baptiſme is the waſhing of the new birth, Tit. 3.5. as Paul to Titus ſpeaketh. This is an vnſavory and a vile cavill, for they doe not onely admit and like of thoſe words of Paul in their true and naturall meaning, but do receive them as a moſt ſound confirmation and ſtrengthening of our cauſe: for Paul there playnely pronounceth, that the power of the holy ſpirit doth effect and worke regeneration in vs. But our adverſaryes do miſvnderſtand thoſe words of Paul and do abuſe them, whileſt they wreſt them into an other ſence, as ſeducers vſe to do, and apply them amiſſe, and ſo do fall into a fallacy of the ambiguity of a word, whileſt they interpret that ill, which they apply worſt of all. Among true and ſound Divines it is a thing firmely reſolved and agreed vpon, that the Sacraments do not bring grace, but do for the ſtrengthening of faith ſeale vp that which was beſtowed before, as we may ſee in Abraham, Rom. 4.10. as in the common example and father of all them which beleeve.

Laſtly, they erre not a little by this their moſt vayne fiction, whileſt that they place the firſt beginning of ſalvation, and the ground thereof in the water of baptiſme, for ſo they forge and frame the cauſes of ſalvation from the inſtruments that are vſed as meanes, and from the manner of applying them; but with deepe ſilence they do paſſe by, and with wonderfull craft neglect the true and proper cauſe of ſalvation, namely, everlaſting and free election, and the onely merit of Chriſt, that they might the more eaſily deceive, and caſt a miſt before the eyes of the ignorant. For there is no greater nor more plentifull occaſion to beguile and deceive, then where falſe and imaginary cauſes are ſuppoſed for true and proper cauſes.

Moreover, this regeneration heere is alwayes defective and imperfect, and a ſmall beginning of a new life, and a certayne onſet vnto it. This is prooved by manifeſt teſtimonyes of Scripture, and alſo by dayly experience of the godly. The teſtimonyes of Scripture ſay, that we ought to be changed into the image of God from glory to glory,2. Cor. 3.18. Rom. 1.17. and to go forward dayly more and more from faith to faith. Alſo that the children of God ought to walke in his commaundements, Eze. 36.27. Tit. 2.14. and to keepe his ſtatutes, and to be zealous of good workes. Theſe and the like places of Scripture doe teach vs, that the elect are not the firſt day poliſhed vnto the higheſt perfection, but that by little and little as it were by degrees, they are brought from one vertue vnto an other, vntill after this life they ſhall come vnto the higheſt perfection, for they are not perfect which muſt be changed from one glory to another, and goe forward from faith to faith. Secondly, they which walke in the commaundements of God are yet in the way, and are not come vnto the end of theyr race, therefore they are vnperfect. For wayfaring men are often weeryed, and now and then ſtumble and fall by reaſon of theſe or theſe lets and hindrances: ſo alſo the regenerate men, beeing as it were weeryed in the courſe and ſtudy of godlines, doe ſlip often, and fall into theſe and theſe ſinnes. Therefore the Apoſtle Saint Iohn ſayeth playnely,1. Iohn. 1.8. that they which ſay they have no ſinnes deceive themſelves, and the truth is not in them. Alſo the moſt holy Prophets do playnely and freely confeſſe of themſelves, that theyr beſt workes are poluted and ſtayned with many and great imperfections, Eſay. 64. for in them alwayes the dregges of ſinfull fleſh remayne and abide, and very often the ſparkles of theyr lewde affections doe breake forth and ſhewe themſelves: but theſe hinder them not, becauſe they have a promiſe of a pardon. Theſe things the teſtimonies of Scripture teach vs, that the children of God do onely obtayne ſome beginnings of a new life heere, ſo that regeneration heere is maymed and vnperfect. For the holy ſpirit doth ſo illuminate and renew the mindes of the elect,1. Cor. 13.9. that heere they doe know but in part, and doth ſo change and refine their wills, that they can will and do that which is good but in part, as long as they live in this life. So that whether a man reſpect the vnderſtanding of the regenerate, or whether a man conſider theyr will, hee ſhall eaſily finde that they are vnperfect, for they which are renewed ſtill day by day, are not as yet wholy renewed, but the children of God as long as they live heere are renewed day by day, therefore they are not as yet perfect nor wholy renewed. Beſides theſe, there are many other tokens, whereof the ſcripture is very plentifull, as which are wrought ſucceſſively by the children of God, eyther in reioycing at the benefites of God, or ſorrowing at theyr owne ſinnes, and ſurely theſe do bewray theyr imperfections. So that infirmity alwayes abideth and dwelleth in them, with which they muſt ſtrive even vnto the death of the body, with an entercourſe of going backward and going forward, as Auguſtine ſayth in one place.

Secondly, dayly experience it ſelfe doth convince and prove the imperfection of the godly. For the moſt holy men of all ages have offended and ſinned very often, which they could not have done if they had not bin vnperfect, for they which by regeneration are quite perfected, are ſet out of all danger of ſinning any more: furthermore God hath no where promiſed that he will indue his children in this life with exquiſite perfection, therefore they cannot be made perfect heere, for God doth not perfourme more in this worke of regeneration by the power of his ſpirit, then he hath declared in the revealed word of promiſe; and they themſelves by their owne power cannot make themſelves better and more holy, then God will have them to be. Alſo the moſt holy Apoſtles themſelves ſay, Iames. 3.2. that in many things they ſinne all. Iohn alſo in his Epiſtle pronounceth moſt plainely, ſaying,1. Iohn. 1.8. If we ſay that we have no ſinne we deceive our ſelves, and the truth is not in vs. Theſe teſtimonies of ſcripture teach vs, that not one liveth heere which is not a ſinner. So S. Austine ſayth in an other place moſt fitly to this purpoſe, Wo vnto the life of men although moſt holy, if it be examined & iudged without Gods mercy. But ſurely although regeneration be heere but onely begun and be vnperfect, yet for all that it is not vnprofitable, but is very commodious vnto the elect, for from thence a moſt ſure and evident token of their election and ſalvation is miniſtred vnto them. But of this matter ſhall be ſpoken more largely and purpoſely in the end of this treatiſe.

Regeneration hath alſo this commodity which is very great, for when men are regenerate, they are not onely delivered from the moſt miſerable ſlavery of ſinne and tyrany of the Devill, but alſo are made partakers of the life of God, for then are they truly grafted into Chriſt, and Chriſt is ioyned vnto them agayne, ſo that they are made one with Chriſt by the ſpirit, and Chriſt is made one with them. Alſo Chriſt then liveth in them ſavingly, and raigneth effectually, ſo that he giveth and beſtoweth vpon them life everlaſting; for whom he once hath begun to renew, thoſe he never forſaketh, for he leaveth not this holy and chiefe worke of all his works as it were broken of, Pſa. 138.8. but bringeth it vnto the end and accompliſhment thereof: Mala. 3.6. therefore it cannot be made voyd becauſe God doth not change his nature, nor diſroabe himſelfe of that goodnes wherewith he is endued. In this goodnes of God the ſalvation of the godly is grounded and ſetled, ſo that, what the elect have once layd hold on by a ſtedfaſt faith, that doth God never take from them, for the gifts and calling of God are ſuch as are without repentance: for which cauſe Paul ſayth playnely & boldly, Rom. 11.29 that God would performe that which he had begun in the Philippians, Phil. 1.6. and bring it vnto the laſt end and perfection, vntill at the laſt after their happy reſurrection their vile bodies be faſhioned vnto the glorious body of Chriſt. So this regeneration is the neere fellowſhip and ſtrong band of Chriſt and the regenerate: And where this grace is effectuall, there eternall ſalvation, and life and happines everlaſting followeth and enſueth, for the old man with the concupiſcences periſheth and is aboliſhed,2. Cor. 4.16. but the new man is renued and faſhioned vnto the image of God. This grace therefore bringeth with it a double benefit, for on the one ſide the ſtrength and body of ſinne is weakened and decayed, and on the other ſide our loſt righteouſnes is repayred, and the image of God reſtored, ſo that we proceede from the aboliſhing and putting away of the one, vnto the reſtoring of the other, as from one contrary vnto an other. Therefore regeneration is the onely remedy of the grace of God, by which the corruption of nature is heere after a ſort reſtrayned and amended, which renewing of nature ſhall be wholy perfected in the world to come, for then ſhall we neceſſarily love that which is good with a perfect liking, and neceſſarily hate that which is evill with a perfect hatred.

Furthermore we muſt note heere and diligently obſerve, that this power of renewing is in God by nature, and is changed by no outward cauſe, or mutable occaſion whatſoever, and therefore is as ſure and certayne, as God himſelfe in his eſſence is everlaſting: for God is as conſtant in his promiſes, as he is vnchangeable in his eſſence. So that ſeeing he is alwayes the ſame, and continually as good as his word, and ever remayneth like himſelfe, therefore alſo doth he truly and indeed perfourme and fulfill thoſe things which he hath promiſed in his word: for the promiſe of God is ſure, becauſe that grace, whence it dependeth and ſpringeth, is ſure, and grace is onely of that which is both by word promiſed, and indeed perfourmed freely and mercifully without any expectation of reward. They therefore which doubt of the promiſe of God, and the accompliſhment thereof, they do rather by deedes then words accuſe and argue God of vnconſtancy and falſehood: therefore the diſtruſt of the good and favourable will of God, and of the perfourmance of things promiſed, is without doubt a very great ſinne, for God by his almighty power doth begin, continue, and end this his worke of regeneration, wherein it conſiſteth, and is grounded: therefore this worke can no more be broken off and fall to the ground, then God can of any man be vanquiſhed and overcome.

The workes and obedience of the godly, howſoever they be imperfect, and interlaced with divers blemiſhes, yet God in that his fatherly goodnes loveth and accepteth them. Then ſome things are propounded and dilated ſomewhat largely and plainely concerning the meaning and true vſe of good works, that the Papiſts errour might be the more evident in any mans ſight.

CHAP. 30.

FVrthermore, ſeeing this regeneration is in this life maymed and imperfect, hence it followeth neceſſarily and infallibly, that all good works alſo which proceede out of it, as ſtreames out of a fountayne, are maymed and imperfect: for ſuch as the cauſe is, ſuch an effect likewiſe vſually followeth. Therefore ſeeing thoſe workes are vnperfect, they can deſerve nothing as due debt: for to the producing and effecting of any thing, there is required neceſſarily ſound and ſufficient cauſes, for maymed and mangled cauſes have never brought forth any thing, for imperfect cauſes are eſteemed as no cauſes. And although the workes of the godly be interlaced and ſtayned with many blemiſhes and imperfections, yet they are pleaſing and acceptable vnto God, becauſe in them he acknowledgeth the image of his ſpirit, which maketh the perſons, whence thoſe works proceed, acceptable vnto God, and mixeth a good quality among their good workes, in which being dipped as in an heavenly and ſpirituall perfume, God doth approve and accept them. God in his fatherly compaſſion doth pardon the ſtaynes and defects of good workes, ſo that the works when the corruption of them is aboliſhed and wiped away, are accounted iuſt and righteous, and the ſatisfaction of Chriſt is imputed vnto them for righteouſnes, like as it is to the perſons from whom they doe proceede: therefore as he doth by his favour, love and iuſtify his Saincts vnto death (for the righteouſnes of the moſt perfect man conſiſteth alwayes in faith, and the dayly forgivenes of ſinnes) ſo alſo with the ſame favour doth he love and iuſtify their workes, that is to ſay, he blotteth out and wipeth away the faults which remayne in them in this life, and imputeth righteouſnes vnto them. As therefore the Moone doth borrow and take her light of the Sunne, ſo alſo faith iuſtifieth the works of the faithfull, and maketh them have a good ſavour, therefore faith getteth the reward and name of righteouſnes, both vnto the works, and alſo vnto the perſons. So that although thoſe works in themſelves, and in reſpect of themſelves be infected and ſtayned with many faults and blemiſhes, yet in reſpect of God which wipeth away all thoſe blemiſhes, they are holy and righteous, and ſo their righteouſnes doth much more conſiſt in the forgivenes of ſinnes, then in the perfection of vertue and good works, as Augustine in one place ſayth very well. The Scripture in ſome places compareth this favour of God vnto the compaſſion which a father hath toward his ſonne, for fathers do ſo love their children, that albeit they ſee ſuch or ſuch blemiſhes in their bodyes, they do not yet thruſt or drive them out of doores: yea rather if they have children that are lame, or tender eyed, or otherwiſe marked or misſhapen by any other blemiſh, their fatherly love and naturall affections are ſturred vp & breake forth ſo much the more vnto pity & compaſſion of them; and they do not only not ceaſe to love them, but alſo they are much more carefull for their health & welfare, then for others which are not ſo diſeaſed. So alſo God the moſt mercifull Father of all fathers doth pardon our faults when he hath adopted vs for his children, therefore he will neyther drive vs out of dores though we be vnperfect, nor caſt our workes out of his ſight though they be ſtaynd with many ſpots. Hence is it that the ſcripture ſayth in playne words, Though the righteous fall, (that is, Pſal. 37.24 though he ſinne thus or thus) yet he ſhall not be caſt off: Let the godly therefore remember, though they ſtumble and fall this way or that way, that God remembreth, and will not forſake his worke, ſo that God will finiſh the beginning of ſalvation which he hath begun to worke in them, Phil. 1.6. becauſe God loveth and accepteth both them and their workes. Therefore although God doe puniſh the ſinnes and tranſgreſſions of his children by ſundry wayes and divers afflictions, yet doth hee not execute revenge vpon them in that extremity, as hee doth vpon the reprobates, but vſeth towards them a fatherly and milde chaſtiſement, as a moſt wholeſome medicine, whereof there is a moſt comfortable promiſe, Pſalme 89. verſe 31. and ſo forward.

Furthermore, ſeeing the workes of the godly are vnperfect, theyr obedience alſo which they perfourme and yeeld vnto God muſt needs be vnperfect. But although it be ſuch, yet God not for any inward merit and worthines of it, but for his owne grace and mercyes ſake, doth no leſſe approve and accept it, then if it were altogether perfect, and abſolute in every poynt. As a father is contented with any indeavour of his ſonne, and requireth not of him an exact perfection of worke, ſo that hee ſee him obedient and dutifull from his heart, ſo God alſo doth not reiect the earneſt and ſincere ſtudy and endeavour of obedience in his children, but God doth approve it as perfect, becauſe he eſteemeth an obedient will as a worke done: for that cauſe hee doth accept and like of any care of obedience, ſo that it be ſincere and proceede from the heart. And albeit that care be defective and vnperfect, which in it ſelfe deſerveth rather to be reiected then favoured, yet God doth behold it with a mercifull countenance and fatherly love. This condition and circumſtance the Prophet Malachy ſetteth downe in playne words, Mal. 3.17. ſaying, They ſhall be vnto me (ſayth the Lord) in that day, for a flock, and I will ſpare them, as a man ſpareth his owne ſonne that ſerveth him. As therefore a father doth not require full and perfect obedience of his ſonne, ſo likewiſe God doth not demaund exact and perfect obedience of his children, but is content with ſuch, as they for the meaſure of humane fraylety are able to perfourme: therefore whatſoever God promiſeth vnto the keepers of his lawe, that he will give them. This do the regenerate and godly obtayne and come vnto, not that theyr workes deſerve this in theyr worth and excellency, but becauſe the infinitenes of Gods goodnes and mercy hath ſo diſpoſed and appoynted it.

To conclude, although the works and obedience of the godly be imperfect, and cannot merit ſalvation, yet for all that they are not vnprofitable, nor to be left vndone: for they may be profitable for other ends, many of which are ordeyned for one thing. Heere therefore I ſuppoſe it very fit, and not vnprofitable, if I ſpeake ſomewhat largely and playnely concerning good workes, and that for the Papiſts ſake, who doe wholy corrupt, and quite overthrow the vſe of theſe workes, as alſo of all the ſcripture beſide. But that theſe things beeing conteyned in a briefe ſummary, and ſet downe in a playne method, may the more orderly be handled of me, and the more eaſily be vnderſtood of the reader, theſe three things ought to be conſidered, as markes ſet before vs. Firſt, what, and what manner of workes there be in this life, and whether the grace of God may be attayned and gotten by them or no. Secondly, ſeeing that life everlaſting is by all meanes the meere and free gift of God, why the ſcripture in many places doth promiſe a reward, and aſcribe ſalvation vnto them. Thirdly, why good workes are to be done, ſeeing ſalvation is by no meanes attayned by them.

That the firſt may rightly be vnderſtood, we muſt know, that the works of man, by reaſon of his divers condition, are diverſly to be conſidered; for we muſt iudge of the effect, by the nature and condition of the cauſe. If therefore there be a diverſity found in the cauſe, it ought likewiſe to be conſidered in the effect; for one and the ſelfeſame thing cannot be ſpoken and affirmed of divers matters, and of vnlike things the iudgement muſt likewiſe be vnlike. Therefore man as touching his nature, is wicked and vntoward, yea, and ſo wicked, that he is extreamely contrary vnto God, and his will: ſo that his workes alſo before regeneration muſt needs be evill. For from an evill cauſe, there can proceede and be expected nothing but an evill effect, becauſe the effect differeth not from the cauſe: ſo that theſe workes are worthily reiected of God, as worthy of eternall death, and the puniſhment thereof, and beeing ſo reiected, are moſt iuſtly condemned, becauſe they are extreamely contrary vnto the will of God. Thus man and his workes are ſo contrary vnto the lawe of God, as that there can bee nothing more extreamely contrary. How then can man perfourme any thing in this eſtate of corruption and iniquity, which may be approved or acceptable vnto God, when as man in the corruption of his nature, and in all his thoughts and actions is an enemy vnto God, how can he deſerve any thing at Gods hands? Therefore as man in this eſtate is wholy corrupt and evill, ſo likewiſe doth he bring forth evill and corrupt workes, by which he can deſerve nothing elſe of God but eternall death. But heere the Papiſts with all their wit are out of the way, in that they fayne that there are certayne morall workes, which by their owne worth can make men gratious and acceptable vnto God, before they have bin regenerate and grafted into Chriſt by faith. And thoſe merits they call merits ex congruo, ſo called, becauſe that (as they ſay) by right and equity they deſerve ſome reward, which God by right is bound to repay them. If this were true, why then man belike ſhould not be wholy infected and corrupted with originall ſin. But man, as we have teſtimonyes in the holy ſcripture, is wholy infected and corrupted with originall ſinne, Gen. 6.5. Pſal. 51.7. therefore that idle fiction of the Papiſts is nothing elſe but a meere invention of the Devill. Surely thoſe works which proceede from any man before his regeneration, are every way foule and vgly ſinnes, to which by right and equity there is no reward elſe due, but onely everlaſting torment: But it goeth very well and fayrely with vs, if God doe not puniſh them in vs as they deſerve. Agayne, all thoſe workes of men, although they ſeeme fayre and comely in the ſight of man, yet if they be skanned according to the rule of Gods lawe, they will be found to be meere filth and vnſavoury pollution: And that as the Starres, which although they ſeeme moſt bright in the night time, yet at the ariſing and preſence of the Sunne, they loſe their brightnes: ſo likewiſe thoſe workes of men, which in the common view ſeeme to be right and beautifull, ſhall be manifeſt iniquity in the ſight of God; ſo, lawdable ſincerity heere, ſhall be greater vncleanenes there, and that which heere is approved as great glory, ſhall there be reiected as extreame ſhame and reproach. Farre therefore be from vs theſe faire-ſhewing and foule-meaning hipocrites, which cover the corruption and wickednes that is wrapped vp in the heart of man with a vayne flouriſh and fayned maske, and by their merits, which are worſe then extreame filthines, doe labour to winne the favour of God, and to make him beholding vnto them. Surely it is without all doubt, that they do provoke God more and more by theſe their workes, ſeeing that they are execrable ſinnes. Agayne, they doe plucke vpon their heads the more grievous iudgement, and do aggravate theyr puniſhment, in that they thinke that theyr workes, which are nothing elſe but damnable ſinnes, extreamely contrary vnto the lawe and will of God, are pleaſing vnto God, and worthy of his favour, for by this meanes, as much as in them lyeth, they do as it were change God into a Devill, and make him the patrone of ſinnes, to appoynt a reward for them: therefore farre be from a Chriſtian mans heart all thoſe workes which are thus farre oppoſite vnto the will of God, and condemned of him as meere offences.

Then after that God hath begun to renew men by the power of his ſpirit, of evill they become good, and that but in part onely, for the corruption of nature is but onely reſtrayned and amended in ſome ſort, for, (as is aforeſayd) the elect are regenerate but imperfectly in this life, therefore they are not wholy good, and conformeable vnto the lawe of God: wherefore theyr workes alſo can be good but in part onely, and not perfect, for there cannot be more in the effect, then there is in the cauſe, but whatſoever is in the effect, that ſhall be in the cauſe much more: therefore the workes of the godly are partly good, and partly evill. They are good, as they proceede from the operation and motion of the holy ſpirit, and are agreeable vnto the law of God. And they are evill, as they proceede from the fleſh and vnregenerate part, and do decline and ſtray from the rule and obedience of Gods law. By this it manifeſtly appeareth, that no worke of man is ſo prayſe-worthy (as Augustine ſayth well) which is not defiled and ſtayned with ſome blemiſh or other.

Theſe works deſerve nothing at all toward the attainement of ſalvation, becauſe they are imperfect, and ſtray and ſwarve very farre from the law of God. For the law requireth ſo great perfection, as that it condemneth the leaſt thought of the leaſt ſinne. Agayne, vnperfect works (according vnto the Canonicall rule which the Lawyers ſo call) are as if they were not done at all, for ſuch as the cauſe is, ſuch alſo muſt the effect needs be. Seeing therefore that the cauſe is vnperfect, the effect muſt needs follow vnperfect, for it were extreame and ridiculous madnes to loke for a perfect and durable worke, from an imperfect and tranſitory cauſe, therefore theſe workes are proved and convinced to be vnperfect, from their cauſe which is vnperfect; ſo that if a man ſeeke for a reward by them, he ſhall finde puniſhment, as Saint Auguſtine ſaith, for man in the leaſt thing is not able to perfourme ſo much as the lawe requireth, therefore he cannot be thought righteous, and acquited before God and before his iuſt iudgement ſeate, by the merit of his owne works. Wo therefore vnto the life of men, even the moſt commendable (as the ſame Augustine ſayth) if it ſhould be iudged according vnto the ſtrict rigor of the lawe without the mercy of God. Moreover, ſeeing theſe good works proceed not from mans ſtrength, but do ſpring the power and grace of the holy ſpirit, man cannot deſerve or get any thing by them, ſeeing they be not his owne, but the works of God, for man doth them not of himſelf, but God doth worke them in him. So that to do that which God commandeth, & to receive thoſe things which he promiſeth, are both the gift of God, and ſo man had no merits of his owne: therefore the free works of God fall not within the compas of mans merit, becauſe thoſe works are the effects of the holy ghoſt, and not the deeds of mē proceeding from their own ſtrēgth.

Therefore the Papiſts, in as much as they hunt for ſalvation by theſe works, are of all hunters the moſt vayne, for their labours and endeavours are alwayes fruſtrate and without effect, for they ſhall never attayne vnto that which they ſeeke for by them; and they play the fooles more abſurdly, then if they ſhould ſay they were able to ſtrike fire out of the ſea. Certaynely in this their foole-hardy enterpriſe they do manifeſtly tempt God, in that they go about to bring to paſſe things that are infinitely farre greater then their ſtrength will ſuffer or permit. Agayne, in that they boaſt their owne deſerts ſo confidently and boldly, it is a manifeſt ſigne that they are not regenerate, and that they know not themſelves at all: for by how much the more a man is regenerate, by ſo much the more doth hee ſee and bewayle his owne ſinnes and infirmityes, and ſo findeth and perceiveth by experience, that hee can do no good thing without the grace of God. Therefore from his heart doth he humble himſelfe before God, and in the griefe of his heart with much lamenting doth he earneſtly pray againſt thoſe plagues which he hath deſerved: alſo he confeſſeth his ſinnes which are many and grievous, and is ſilent as concerning his merits which are none at all. Such humbling of ones ſelfe is the exalting of God, that is, he which thinketh himſelfe vnworthy of the grace of God, God maketh him worthy, and exalteth him to heaven. For an vnfayned acknowledging and confeſſion of a mans own humility, hath the compaſſion of God as a remedy prepared for it, as Augustine in one place ſpeaketh: ſo that by how much a man is the more weake in himſelfe, by ſo much the more doth the Lord ſuſtayne him. Therefore a true confeſſion of their owne imperfection, is the chiefeſt perfection of the godly, as is aforeſayd: but they which with full and open mouth boaſt and prayſe their owne worthines and ſtrength, are not regenerate at all, neyther do rightly knowe their owne ſinnes, nor humble themſelves before God, for then are men wont to humble themſelves before him, when they ſee and know their owne corruption.

But if they ſhall make an argument of contraryes, and conclude thus: Evill works condemne, therefore good works ſave, becauſe that contraryes have contrary conſequences: by concluding thus they conclude nothing, & talke much to no effect, becauſe theſe are not true contraryes, for evill works are perfectly evill, but good works are but partly good only, ſo that they are not equall on both ſides, nor ſtretch not one ſo far as another, which is required in true contraryes, and ought to be in them, for ſeeing that evill works are perfectly evill, there is more evill in them vnto death, becauſe they are altogether contrary vnto the lawe of God: but ſeeing that good workes are but onely good in part, therefore there is leſſe good in them vnto life, becauſe they are not every way agreeable vnto the lawe of God. By this it is manifeſtly proved, that theſe contraryes of the Papiſts are not every way equall. So that the obiection and concluſion of them prooveth nothing at all, becauſe it is wholy ſophiſticall, and in no wiſe according to a Syllogiſme. And let it not trouble any man, that one and the ſelfe ſame worke is ſayd to be good and badde at one time: becauſe the reſpect hath relation and reference vnto divers heads. It is ſayd to be evill, in reſpect of the fleſh, from which it proceedeth: and it is ſayd to be good in reſpect of the ſpirite, from whoſe motion it commeth. So that there is no contradiction in this, becauſe good and badde may be in one thing both at once, in a divers reſpect. And let theſe things ſuffice to be ſpoken of the firſt.

Seeing the workes of the godly are here alwayes imperfect, why God doth aſcribe Salvation vnto them, and calleth his owne free gifts our reward.

CHAP. 31.

NOw the ſecond thing remayneth to be handled in a few words, namely, why the Scripture doth aſcribe life and ſalvation vnto imperfect and maymed workes; ſeeing that they alſo are the free and vndeſerved gift of God. Here therefore we muſt know, that God doth oftentimes cal his owne free gifts our rewards, not becauſe they are due vnto our merits and good deeds, but becauſe they are added as ſupplies vnto the graces that have formerly beene beſtowed vpon vs. For to whom God hath vouchſafed his Election, which is the firſt grace, thoſe alſo doth he adorne and beautifie with all other benefits which follow and depend thereof. So that whom he hath choſen, beeing induced thereunto by his owne mercy, thoſe alſo doth he iuſtifie by the free forgivenes of theyr ſinnes, and being iuſtified, he calleth them; being called, he regenerateth them; and being regenerate, he glorifieth them. With theſe benefites doth God enrich and adorne his children, that nothing may be wanting in them vnto Salvation. And theſe are with ſuch an vnſeparable knot lincked one within an other, that he which receyveth one of them, becommeth partaker of all the reſt. In this reſpect, theſe latter benefites are, after the vſuall manner of the Scripture, called the rewards and wages of the former, not in reſpect of man that deſerveth them, but in reſpect of God that giveth them. So that God taketh occaſion to give theſe latter benefites vnto men, not for ſuch or ſuch merits of theyrs, but for his owne former benefites which he hath beſtowed and powred vpon them. Therefore the Schoole-men do in this poynt erre groſſely, in that they make theſe latter benefites to be the rewards of mans merit, and that becauſe they have vſed thoſe former graces well and wiſely. Surely we muſt not deny, but that God doth reward the right vſe of his gifts with greater graces, but we muſt alwayes take heed, that mans merit bee not oppoſed vnto Gods bounty. So that the reward which God hath appointed vnto good workes, doth not depend vpon their perfection and worthineſſe, but deſcendeth from the greatneſſe of Gods goodneſſe, and from his bountifull liberality. Therefore (as Augustine in one place ſpeaketh very well) God crowneth not our merits, but his own gifts in vs. Therfore whatſoever reward is given vnto our good deeds, it is much rather in regard of vndeſerved grace, then of a deſerved reward. For the infirmity of the fleſh, hindereth vs, that we cannot merit grace & everlaſting life. Therefore al obedience which we yeeld vnto God, deſerveth not the worth of an hayre. For which cauſe no rewarde can bee appoynted vnto our workes, as due by deſert or equity.

And when as God calleth his free gifts our rewards, he ſeemeth to put on the perſon of man, and as a Father to make much of vs, to whom nothing is pleaſing but reward, and thinketh not much, as it were, to make a covenant with vs. He ſurely for his part, doth not onely not owe vs any thing; but on the contrary, holdeth vs all bound and indebted vnto him, and ſo bound, as that we are not able to pay the leaſt part. Agayne, when as God aſcribeth that vnto the godly, beyond their deſert, which he giveth freely, he ſheweth how acceptable & wel-pleaſing, a ſincere indevour to live well, is vnto him. Therefore by this terme of reward, he doth inflame and ſtirre them vp vnto the greater ſtudy of godlineſſe, ſo that they imploy themſelves wholy in his ſervice. Therfore the reward is not promiſed and given vnto the godly for their merit or deſert, but for the vndeſerved favour of God: otherwiſe, the moſt abſolute obſerving of the law, could not deſerve the leaſt reward. For God hath all mankind every way ſo bound and indebted vnto him, that he may rightly chalenge for his owne, whatſoever proceedeth, as wel from each man in particular, as from all men in generall. Agayne, the righteouſnes and holines of the law of God, is ſo great, that even the moſt perfect miſſeth much, and commeth farre ſhort of it in this life. For as he leaveth vndone many things which he ought to have done, ſo he doth many things which he ſhould have left vndone. Agayne, among thoſe good workes which hee doth, the fleſh alwayes mixeth ſome evill. And ſo the good workes of the beſt are partly imperfect and evill. If therefore they ſhould bee examined and weighed in themſelves and by themſelves, in the iuſt ballance of the Lawe of almighty God, beeing defiled and polluted with theyr owne vncleanneſſe, filthineſſe and deformity, they will be found much more vile and vnſavory in the ſight of God, then any leproſie by the vncleanneſſe thereof can bee vnſightly and abominable in the ſight of men. This Eſayas doth confeſſe freely of himſelfe, and other religious worſhippers of God, Eſay. 64.6. ſaying, We are all of vs as an vncleane thing, and all our righteouſneſſe as a filthy and most vile cloth. Here rhe Prophet, although hee had profited much in the matter of godlineſſe, and in the worſhip of God, yet he confeſſeth, that he is infected and polluted with many and filthy ſinnes. If the workes of ſo great a Prophet were defiled with ſinne, as with the vncleanneſſe of leproſie, what ſhall wee thinke of our owne works, which are in no ſort to bee compared with his? Certaynely, hee is altogether vncleane, that ſeeth not his owne vncleanneſſe. But the more holy that a man is, the more alſo doth he confeſſe and acknowledge his owne pollution and vncleanneſſe, as the example and confeſſion of the Prophet doth manifeſt and declare. So that no man can be certayne of the free pardon and remiſſion of his ſinnes, except by a ſound fayth and ſteadfaſt aſſurance he do relye vpon the ſole and meere goodneſſe of God, and conſider with himſelfe, and deteſt his owne imperfection, and manifold ſinnes. For God doth nothing by the halfes. Therefore hee hath determined, eyther to ſave him wholy, or els is ready to condemne him wholy. So that workes, if they bee conſidered in themſelves, and without mercy, are worthy to be caſt together with men, into everlaſting torments.

Here the Papiſts do agayne betray theyr owne groſſe ignorance, or obſtinate malice, in that they dreame and dare affirme, that the workes of the Saynts are not onely every way perfect in this life, but alſo more exact then the law of God requireth, to which God oweth Life everlaſting and Salvation. And thoſe works they call by a new found name, merits ex condigno, to which, rewards are due, and ought to be payd, even for the worth of the worke, according vnto the rule of Iuſtice. So theſe will have the works of the godly to be altogether perfect in this life, and wholy agreeable vnto the Law of God, ſo that they may by theyr inward vertue, deſerve the grace of God as a reward. For ſo they make an equalitie betweene thoſe works and life eternall; ſo that God ſhould be bound by right to yeeld a reward vnto them. This imagination of the Papiſts is vayne and fond; becauſe that bond in which God firſt bound himſelfe, is not meritorious of the leaſt reward, but dependeth wholy vpon the promiſe and mercy of God. But the works of the godly in this life, are vnperfect, and onely but begunne; therefore there cannot be in them ſuch force and power, as that by them, the ſinnes of the godly, ſhould be made a meanes for, and put away, and the grace of God attayned, as theſe would have it. Therefore this obligation or bond, wherein God is bound, cannot be prooved to proceed from the worth of theyr works; and ſo this equality, which they have forged and drawne out of theyr owne brayne, is altogether voyd. So Iob being regenerate, ſayth moſt truely, and confeſſeth his owne imperfection and frailty, when he ſayth; If I would iustifie my ſelfe, mine owne mouth ſhall condemne me: if I ſhall ſay I am perfect, he ſhall iudge me wicked. Let every man therefore confeſſe and acknowledge that he is vnperfect, that hee may have paſſage and entrance vnto the mercy of God. Farre therefore bee the name of perfection and righteouſneſſe from thoſe works, which by Gods owne mouth are convinced to be full of pollution and vncleanneſſe. They adde yet further, that they are able to performe and doe more and better workes then the Law preſcribeth and commandeth, for which cauſe they terme them very impudently, the workes of Supererogation. And in theſe they do not onely put much confidence, but alſo do aſcribe the prayſe of theyr righteouſneſſe vnto them, and do place no ſmal part of their glory in them. By this vayne & wicked fiction, they do offend moſt grievouſly. Firſt, in that they dare fayne, that theſe workes are wholy conſonant vnto the law of God, yea, more abſolute then the law it ſelfe, and ſtick not to vaunt and thruſt out theſe fayned works vnto God and the Church, as if they were true and very works indeed. Secondly, in that they are not afrayd by theſe workes to dimme the glory of God, and to make the merir of Chriſt of none effect. Laſtly, in that they are not aſhamed to put and attribute that confidence and glory, vnto theyr execrable wickedneſſe and great offences, which is due and proper onely to God and the merit of Chriſt. But the Sonne of God doth altogether overthrow & batter downe theſe works of the Papiſts, as well thoſe of Supererogation, as thoſe of Congruity; in the Evangeliſt Saynt Luke. For hee ſayth flatly vnto his Apoſtles, Luke 17.10 When ye have done all that is commanded you, ſay, we are vnprofitable ſervants, we have done that which was our duty to doe. Therefore let that moſt vaine dreame of the Papiſtes, and manifeſt invention of the divell, with great deteſtation be hiſſed out of doores, and condemned vnto the pit of hell, becauſe it doth derogate from the glory of God, and hazardeth the fayth of the godly. But let the godly ſeriouſly acknowledge, and vnfaynedly confeſſe theyr owne imperfection, that they may be clothed and crowned with true perfection and the glory of Chriſt, by the Sonne of God in his bleſſed comming. But the works of the Papiſts, by which they boaſt themſelves and make ſuch a ſhew, are chiefely theſe: to interpret the whole Scripture of God wickedly and frowardly, and wreſt it into a contrary ſenſe: to adde many hurtfull opinions vnto it, and to take many wholeſome things from it, and ſo to call in queſtion the whole Scripture: to heape vp idolatry and innumerable ſuperſtitions without meaſure or end: to waver vp and down like a reed by vnbeleefe: to doubt and be vncertayne of the goodneſſe of God, and merit of Chriſt with a ſtaggering fayth: and to deſpayre of Salvation: to commit whoredome without feare or reſpect, in the contempt of Matrimony, ſo that they feare not to exerciſe theyr moſt filthy luſtes, and commit execrable wickednes. Theſe are the principall works of the Papiſts, in which they chiefely exerciſe and weary themſelves, ſo that they call them heretikes which refuſe to commit the like thinges with them, and perſecute them with moſt exquiſite torments and puniſhments, vntil by ſome meanes or other they have taken them out of the way.

And whereas God in many places of the Scripture, doth promiſe 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 midday, 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 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 & rewards vnto the religious worſhippers of him: Of which we may reade Moſes his bookes. Deut. 28. Surely ſuch like promiſes are like ſo many heavenly ſpurs, by which all and every one is pricked on to the doing of good: as if the Prophets and Apoſtles ſhould collect & conclude thus;1. Tim. 4.6. Whatſoever things have the promiſes of this life and of that which is to come, they ought to be thought vpon, and to be done above all things. But the works of godlineſſe have the promiſes of this life, and that which is to come; therefore thoſe works above all things ought to be thought vpon and done. In this world, God giveth vnto the godly, ſome taſte of his goodneſſe in temporal bleſſings, that by ſuch a taſte, hee might allure and whet them on more and more, vnto the deſire of heavenly things. S. Paul having reſpect vnto this,1. Tim. 4.8. writeth vnto Timothy, that godlineſſe is profitable vnto all things, and hath the promiſes of this life and the life to come. By this ſaying he doth ſtirre vp all the godly vnto true and ſincere religion, for the great goodnes ſake of God, in as much as God ſuffereth nothing to be wanting vnto them which love the wayes of God. Therefore Paul ſetteth downe godlines alone, to be the beginning & accompliſhment of an happy and proſperous life; as if he ſhould ſay, whoſoever attaineth vnto true godlineſſe indeed, poſſeſſeth God himſelfe, and all good things do attend vpon him, and the Scripture requireth nothing els at his hands. Seeing therefore that faith is nouriſhed by good works, that the holy ſpirit is cheriſhed in man, and that God is mooved & ſtirred vp vnto a larger meaſure of liberality, every man ſhould dayly take heed that the tranſitory things of this world do not hinder the ſtudy and courſe of godlineſſe. So the godly and holy men, by giving themſelves dayly vnto good works, Phil. 2.15. and by ſerving God faythfully are the lights of the world. For on the one ſide, by the good works that they doe, they doe ſet forth and further the glory of God, and doe adorne his Goſpell, and enlarge it vnto others; on the other ſide they doe mutually edifie and benefite both themſelves and others together with them. Therefore good workes are precious oyntments, which ſend forth their ſavour farre and wide vnto others, and doe allure them vnto it by the pleaſant odour; whoſe wounds it cureth and healeth like balme: and thus much of this matter.

Now wee muſt briefely runne over the reaſons, why good workes are to be done, Phil. 2.4. for our neighbours ſake. A Chriſtian man ought not only to thinke on, and be carefull of thoſe things that are his owne, but alſo on thoſe thinges which doe concerne his neighbour For what good thing ſoever a man receyveth of God, hee ought not to ſuppreſſe and conceale them in his owne power, as if he might enioy them alone; but is bound to ſtretch and enlarge them further, to the benefiting of others. And ſo he ſhould endevour himſelfe to be profitable vnto his neighbour, not onely by good counſell and other temporall commodity, but much rather by a good and godly example of life; that he may eyther be more furthered and edified in true fayth, or converted vnto the fayth and continued therein. For this often is effected by a godly life and an honeſt converſation, that men which are altogether enemies of the Goſpel, are converted vnto the love and liking thereof. So that the very infidels by a godly ſpeech, or by one good worke and holy example or other, are gayned to Chriſt, and do attayne ſalvation. Agayne, good works ought to be done, leſt others beeing offended with ſuch or ſuch faults ſhould ſtart backe from the love of the Goſpel, or ſhould bee diſcouraged from embracing it: for they thinke that the Goſpell is ſuch as their manners are which profeſſe it, for the world is wont to meaſure all religion by the manners of men. If then the profeſſours of the Goſpell be holy and without blame, then do they commend and prayſe the Goſpell it ſelfe. But if they live wickedly after this or that ſort, theyr mindes are changed, and they diſſallow and reiect the Goſpell, which certaynely ought not to be ſo. For the Goſpell doth not depend vpon this or that event, or vpon any manners of men, but vpon God himſelf, and hath authority from it owne nature: ſo that the Goſpell is holy, and remayneth true, yea, though the whole world ſhould abandon it ſelfe vnto the committing of all manner of wickednes, and ſhould with one conſent condemne the whole worſhip of God together with the Goſpell vnto hell and vtter darkenes, notwithſtanding they which live wickedly and diſſolutely, are infectious, and bring aſſured deſtruction both to themſelves and others. So a wicked and prophane life is nothing elſe but a ſhame and reproach of true religion, and of the Goſpell: and not only ſo, but alſo it giveth matter and occaſion vnto others to skorne and eſchew the Goſpell. For they which profeſſe and embrace that, have after a ſort the name of God engraven in their foreheads. As often therefore as they do wickedly, ſo often do they by their vncleanenes diſgrace the very face of God, and make his bleſſed Goſpell a reproach and laughingſtock vnto others. And all they worke wickednes, and live vngodly, Rom. 2.24. not onely which commit evill, and things that are forbidden of God, but alſo which neglect good, and things commaunded by God, both which God hath decreed to puniſh. For the Lord ſayth in Mathew, I thirsted, Mat. 25.35 and yee gave me not to drinke, and ſo forth.

Theſe are the chiefeſt ends for which good works are to be done, for all they are ſo neceſſary for a man of a ripe age, Mat. 25.42. that without them not one can enter into eternall life: not that they are the cauſes of ſalvation, for of it there is not, neyther can be any other cauſe but the merit of Chriſt alone, and Gods onely goodnes. Agayne, men are reconciled vnto God, and iuſtifyed before they have done any good workes: for firſt, theyr ſinnes are forgiven and pardoned them. Secondly, the Holy Ghoſt, by which they are renewed vnto a new life, and to the doing of good workes, is given vnto them. So that in the order of nature, iuſtification doth goe before the renewing of man, and the perfourming of good workes. Therefore the Papiſts which ſeeke for iuſtification by good workes, doe make a cauſe of the effect, and change the cauſe into the effect. But good workes are neceſſary vnto men of ripe age, as certayne meanes without which men cannot attayne vnto ſalvation: for God doth acquite and iuſtifie man freely, but he will not have man to abuſe his grace by vngodly living: Epheſ. 2.10. therefore he hath ordeyned good workes for men, that they ſhould walke in them. Agayne, in the laſt iudgement of the whole world, he will pronounce eyther the ſentence of 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 ••• 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 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. 16.1 • 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 & ſtriveth vnto the obedience of Gods law with a carefull endeavour. Therefore this wreſtling betweene the fleſh & the ſpirit, and the love of goodnes and hatred of evill, are ſuch works in a man, as can be found in none but in the regenerate only: for where there is no regeneration, there can be no ſtrife betweene the fleſh and the ſpirit, but men wallow & nuzzle themſelves in ſin without feare. But in a regenerate man there are contrary affections, which alwayes fight one with an other. They therefore which feele within themſelves this conflict betweene the fleſh & the ſpirit, and yet in the meane while doubt whether they be elected vnto ſalvation or no, they do great iniury vnto God, as if he did regenerate and call men vnto Chriſt in vayne, and would not ſave them. By this conflict, the imperfection of the godly in this life may eaſily be perceived, becauſe that the corruption of nature is not fully and wholy vanquiſhed and ſubdued in this world, ſo that the godly ſhould ſtrive and contend manfully againſt it, vntill by the holy ſpirit they have ſubdued it, and ſo obtayne a ioyfull victory and rule over the ſtubbernes of the fleſh. Therefore Paul commaundeth, Gal. 5.17. that the godly ſhould not doe that which they would. So in this life, there is ſuch a condition and conflict in the Saints, that the fleſh alwayes luſteth againſt the ſpirit, Rom. 7.15. and the ſpirit againſt the fleſh. So that what they do, they approve and allow not, for that which they would they doe not, but that which they hate, that do they. So Paul in his owne perſon, as in the common example of all the godly, doth teach vs, that ſuch is the infirmity of the beſt, that they cannot do that good which they would, but contrarywiſe that they doe that evill which they would not. By this it is evident, that the children of God, are never ſuch good proficients heere, as that the perfection of their worke ſhould be anſwerable vnto their will. And ſo Paul ſayth playnely, and confeſſeth freely of himſelfe, That to will is alwayes preſent with me, but I finde no meanes to do that which is good: ſo the corruption of nature doth alwayes hinder the moſt godly in this life, that they cannot perfectly ſerve and obey God. Therefore let every Chriſtian carefully examine himſelfe, whether he do acknowledge Chriſt for his redeemer, and ſtedfaſtly beleeve in him, or no, & if he ſhall find that he hath any whit of Chriſt within him, ſo that for the love and feare of God he hateth evill, & loveth that which is good, then ſurely he hath the beginning of life in himſelfe, Rom. 8.1. and neede to have no feare of condemnation at all. They therefore which beleeve that they are elected, do honour God by giving credit vnto his word. Certainely we ſhould by faith embrace the promiſe of God, and not reſpect the frailty of man, for they which by a true faith do beleeve that they ſhalbe ſaved for Chriſt his ſake & his merit, are the ſonnes of Abraham, & ſhalbe the heires of promiſe. Gal. 3.29.

Therfore by faith may every one be aſſured of his ſalvation. So that this is a ſure & infallible concluſion, I do beleeve truly and ſincerely in Ieſus Chriſt, and do put the whole confidence of my ſalvation in him alone, therefore I am elected and cannot be loſt. For true faith is a moſt certayne and vndoubted argument of ſalvation, that is to ſay, a moſt infallible and evident token, which maketh an end of all wavering and doubting. For the ſcripture ſayth in playne and expreſſe words,2. Theſ. 3.2. Tit. 1.1. Act. 3.28. Rom. 5.1. & 14.17. that faith is not given vnto every one, but is a gift peculiar vnto the elect only. Now this faith is not idle, but doth glad the conſcience, and bringeth peace vnto it. This the ſcripture expreſſeth ſaying, that God ſheadeth abroade the feeling of his love into the hearts of the elect by the holy ſpirit, by which they cry Abba, father. So Paul ſayeth playnely, that hee knoweth whom he hath beleeved on:2. Tim. 1.12 teaching every of the godly by his example, that he may iudge and diſcerne of his owne faith. Therefore whoſoever beleeveth in his heart, and deſireth to go forward, that is, to make better proceedings in faith, and in the workes thereof, he may ſet it downe for a certayne truth, that he is elected of God, redeemed by Chriſt, and regenerate by the Holy Ghoſt. So, God witneſſeth and declareth in theyr conſciences, how he is affected toward every one: ſo that where there is a quiet and peaceable conſcience toward God, there doth God ſet vp the throane of his fatherly and ſaving grace, and ruleth and worketh by his holy Spirit vnto everlaſting life. Moreover, although faith be an evident teſtimony of election, yet the want of faith is no evident ſigne of reprobation. Therefore this conſequence is falſe and deceitfull: I beleeve not, therefore I am not elected but reprobated. That is as vntrue as this. The Sunne is not as yet riſen, therefore it will never riſe, for after a little while it may riſe. So alſo, although this or that man beleeve not to day, nor feeleth any effect of faith, yet when the time ſhall come, which God hath appoynted and ſet downe for his calling, hee may have faith, & attaine vnto the true feeling therof. Therfore we ſhould hope very well in our good God, evē vntil the laſt gaſpe of life, eſpecially ſeeing he is endewed with ſo kind and mercifull a nature, as that he is infinitely more deſirous to ſave miſerable ſinners, then they are to be ſaved of him. Let every man therefore repent him, and betake himſelfe vnto a better way, and through Chriſt he ſhall obtayne ſalvation. For ſinnes paſſed, as Augustine ſayth, do not hurt a man, if ſinnes that are preſent do not delight him. And he that is diſpleaſed with himſelfe in his ſinnes, he is well pleaſing vnto God in grace. For the favour of God and a wicked life agree not together, neyther can be in one man both together. Therefore,2. Tim. 2.19 let every man that nameth Chriſt depart from iniquity, for ſo hee ſhall indeede feele that hee is not of the number of the reprobates, but of the elect. So that whoſoever loveth God truly,1. Cor. 8.3. and ſtudieth and deſireth to order his life according to his will, let him know that he is truly elected, and regenerate indeede. For the vnregenerate men, with their whole ſoule and will, are at enimity with God, Rom. 8.7. Col. 1.21. and are wholy caryed headlong into all wickednes, and every kinde of ſinne, for theyr minde is alienated from that which is good, and is wholy addicted and given vnto that which is evill.

Theſe things being thus conſidered, both in a generality and common view, concerning the chayne of ſalvation, is alſo being divided and vnfolded through the five linckes thereof, as it were by 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 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 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.

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To God the Father, the Sonne and the holy Ghoſt, be given all praiſe and glorie, for ever. Amen.