be then those which the other possessed Redoubled are those which thou receauest from God if thou compare them with that which Ioseph receaued from that man Tell mee I pray thee what faculties what riches hath GOD which hee hath not communicated with thee Heauen earth moone starres seas floods fowles fishes trees liuing creatures to conclude all that that is found vnder heauen is in thy hands What not only those things which are vnder heauen are in thy power but also those things that are aboue the heauens namely the glory of them and eternall goodnes All thinges are yours sayth the Apostle whether it be Paule or Apollo or Cephas or the worlde or life or death or thinges present or things to come for all thinges are yours that is ordained for your saluation But what if I say that thou hast not onely those things which are aboue the heauens but that the very Lord also of all heauens is endowed to thee after a thousand manners Hee is giuen thee as a Father as a Tutor as a Sauiour as a Maister He is thy Phisition he is the reward of thy redemption he is thy example thy helpe thy remedy and thy keeper To conclude the Father hath gâ—uen vs his Sonne the Sonne hath deserued for vs the holy ghost whom the Father the Sonne sendeth from whom all good gyfts proceede VVhen therefore it is more trueâ— then truth that God hath deliuered all that he hath into thy hands how can it bee that thou shouldst haue handes to prouoake him VVhat thinkest thou it may bee suffered that thou shouldst be ingrate to such a gracious Father and a Benefactor so liberall Truly this seemeth to be a most haynous offence but if to this ingratitude thou annex contempt of thy Benefactour and iniurie or contempt howe inexpiable a crime wil that be held If that yong man of whom I spake before thought himselfe so bound that he had no power to offende him that had committed all the substance of his house into his bands How shalt thou finde any force in thy selfe to offend him who gaue thee heauen earth and himselfe The Argument ¶ The benefit of Predestination is the first and greatest of all benefits and which is meerely giuen gratis without any precedent merrit The greatnes therefore of this benefit and all those things which pertaine therevnto greatly prouoke a man to serue God and to be dutifull vnto him CHAP. 9. AMongst the diuine benefites also Predestination or Election is to be nuÌ„bred which as it is the first so also it is the most excellentest and altogether necessary for our saluation But this benefite is onely theyrs whom God hath chosen from the beginning to take possession of the eternall beatitude and the heauenly kingdome For which benefite the Apostle as well for himselfe as for all the elect giueth him thanks in these wordes Blessed bee God and the Father of our Lord Iesus Christ c. who hath predestinated vs in the adoption of his sonnes through Iesus Christ. The kingly prophet coÌ„mendeth that benefit likewise when he saith Blessed is he whoÌ„ thou hast chosen ô lord and hast taken to inhabite in thy Courts Deseruedly therefore may this benefite be called the benefit of benefits and the grace of graces It is the grace of graces because it is giuen before all merrite of Gods onely infinite goodnes and liberalitie who setting a part iniuries nay rather giuing to euery one suâ—fâ—cient helpe to saluation imparteth more aboundantly to some the greatnes of his mercy like an absolute liberall Lorde of his riches And it is the benefit of benefits not only because it is greater then the rest but for that it is the cause and foundation of all other benefits also For when as a man is chosen to glorie by meanes of this benefite GOD presently imparteth to him other benefites also which are required towards the attaynment of this glorie euen as he testifieth by his prophet saying In perpetuall charitie haue I loued thee therefore in mercie haue I drawne thee vnto mee That is thou oughtest not to bee ignorant that I called thee to my grace that by the same thou mightest attayne my glory But the Apostle speaketh of this benefit more plainely when hee sayth Because those whom hee fore-knew those likewise hee predestinated to bee made conformable to the image of his Sonne that hee might bee the first begotten among many Bretheren Those therefore whom he hath predestinated those also hee hath called and whom hee hath called them also hath hee iustified and those whom hee hath iustified them also hath he glorified The reason thereof is that our Lord disposing all things sweetly orderly after he hath vouchsafed to choose any one to his glory for that grace he conferreth diuers others for he giueth all those things which are pertinent toward the attainment of that first grace Euen as the Father that bringeth vp his Sonne eyther to make him a Priest or a doctor causeth him from his infancie to be exercised in Ecclesiastical affaires or brought vp in diuiner studdies directeth all the course of his life to that intended and purposed end So likewise that eteâ—nall Father after hee hath chosen any man to the communion of his glory hee directeth him by his fatherly care to the way of iustice which bringeth him to that glory and in the same doth faithfully conduct his elected till he attaine the desired end For this so great and excellent benefite they ought to yeelde our Lord thankes who acknowledge any notable fruit of this benefite in themselues For let vs grant that this secrete is hidden from mortall eyes yet whereas certaine signes of iustification are known there also the signes of predestination or election may be had For as amongst the signes of iustification amendement of life is not the least so amongst the signes of election the greatest is perseuerance in good life Which beeing thus wey I pray thee with thy selfe ô man vnder howe great an assurance our Lorde holdeth thee bound vnto him for this immesurable benefite namely to bee registred in that booke of which our Redeemer sayde to his Apostles Doe not reioyce in thys that spirits are subiected vnto you but reioyce because your names are written in the booke of life Howe immesurable therefore is this benefite to be beloued and from eternitie elected from which God was God to rest in his most sweet bosome euen from the yeeres of eternitie to be accounted the adoptiue Sonne of God then whâ—n as his naturall Sonne was begotten in the brightnes of his Saints who were present in his diuine vnderstanding Attentiuely therfore consider all the circumstances of this election and thou shalt finde euery one of them to be singuler benefites yea that great ones also and such as tye thee vnder newe couenaunts Consider first of all his dignitie who choase thee who is God himselfe blessed and infinitely rich who neither needeth thine
why whettest thou noâ— thy furie agaâ—nst those that slewe thâ— Lorde VVhy is not thy loue encreased towardes him when as thou seest thy Lorde slaine before thâ—ne ovvne eyes nay more for thy sake VVhy art thou not angry with thy sinnes which put him to death Especially because thou knowest that there was no other enâ—â— of all his savings deedes and â—oâ—m nts then that hee might kindle in our hearts a wrath and hatred agâ—â—nst sinne He suffâ—red because he might slay 〈◊〉 and that hee might restraine â—he power both of our handes and feete hasting after iniquities hee would that his handes should bee fastned to the Crosse. VVith what â—ace thâ—refore darest thou liue so that all Christes labours and sweats shal be spent in vaine for thee whilst thou wilt remayne in that seruitude from which he deliuered thee by the shedding of hys precious bloode It cannot bee but thou shouldst tremble at the very naming of sin when as thou seest that God suffered most terrible torments to the ende that hee might destroy and abollish the same What could hee doe more to with-drawe men headlong running after wickednes then that GOD himselfe should be sent to encounter them hanging on a Crosse who will be so rash that he dare offende God when before him hee seeth both Paradice open and hell with gaping mouth yea and which is farre greater then both to behold God hanging on a crosse Hee that is not mooued with this spectacle I know not truly by what other thing he will be moued ¶ All this Chapter is taken partly out of the first booke of the Guide of a sinner chap. 4 partly out of the first of Prayer and Meditation the 3 chap. Of the 7. tractate on which places he purposely handleth our redemption Thou shalt finde many things also touching this matter in the life of Christ and in the booke of the Catechisme The Argument Without the benefite of Iustification all other benefits had nothing at all profited vs nay rather they had done vs harme Now Iustification is the worke of the holy Ghost without which no man can be saued Iustification therefore is a great bond of our duty especially because it concludeth in it selfe so many and so great goods which are rehearsed in this Chapter Moreouer Iustification is a greater benefitte then Creation And howe a man may gather by certaine coniectures that he is iustified CHAP. 11. NOthing at all had the hetheâ—to rehearsed benefites profited vs if the blessings of vocation and iustification and sanctification had not followed For that I may ouerpasse the other with silence whiâ—h had beene in vaine and to our great mischiefe what vse had there beene of that onely and noble benefit of our redemption if iustification had not been annexed For euen as the plaister is of no vse if it be not applied to the wound or place affected â—o had there beene no profit of this celestiall medicine except by the meanes of this benefitte it had beâ—ne applied This office principally pertayneth to the holy Ghost to whom mans sanctâ—fication also â—s attributed Now a man is iustified when by the vertue of this diuine spirit the chaines and sâ—ares of sinne being broken and rent a sunder he escapeth the dominion and tiranny of the deuill he is raised againe from death to life of a sinner he is made iust and of the sonne of malediction hee is made the sonne of God which can no wayes be done without the peculier helpe and succour of God the which our Lorde testifieth in expresse wordes No man can come vnto mee except my father drawe him Signifying heereby that neither free will nor the forces of humaine nature can of themselues deliuer a man from sinne and bring him vnto grace except the aâ—me of the deuine power be assistant Euen as a stone of his ownâ— nature falleth alwayes downwardes neyther can tend vpwardes without externall ayde So also a manne through the corruption of his sinne alwayes tendeth downward that is falleth in loue and desireth earthlie things But if he be to be erected lifted vpwards that is raysed to loue and supernaturall desire hee had neede of the right hand of the omnipotent and diuine helpe Many benfites are contayned in this one VVhen as therefore the consideration of thys benefite vehemently inciteth a man to gratitude desire of vertue I will heere by the way expresse the great profites which this one onely good is wont to bring with it First by it a man is reconciled to Almightie GOD and is restored to his loue and friendship For the first and greatest of all euills which begetteth mortall sinne in the soule is thâ—t it maketh a man enemie to GOD who whereas he is infinite goodnesse aboue all things hateth and detesteth sin Therefore sayth the Prophet Dauid Thou hatest all those that work iniqâ—ity thou shalt destroy them that speake lyes This is the fountaine â—oote originall of all euills FroÌ„ this so perilous euill we are deliuered by yâ— means of Iustification by which we are reconciled to God and of his enemies made his friends and that not in the common degree of friendship but in the highest degree that may be found which is of the father towardes his sonne This friendship Saint Iohn Euangelist deseruedly coÌ„mendeth when he saith Behold what charity God hath shewed you that you are both benamed and be the sonnes of God Not content to haue said that wee are named he addeth also that wee be that the pufilanimity and little trust of men might manifestly know the beneficence liberality of God And if in this world it be esteemed a thing of great moment if any man should be honoured by his superiours as by Bishops Kings Princes or such like Potentates I pray you what shall it be to be well thought of by the highest Prince the supreame Father and the greatest Lord in comparison of whom all the principalities dignities of this world are as if they were not Another benefit fore-passing the other followeth that Iustification deliuereth a man from the condemnation of eternall punishment of which he was guilty for his sinnes Which how great a benefit it is he aftâ—r a sort knoweth that hath diligently ouer-reade the fift chapter placed before in which we haue rehearsed certayne sortes of punishments From all those punishments God hath deliuered them whom he hath iustified all which after they are reconciled and receaued into his fauour are freed froÌ„ that wrath and paine of diuine reuenge Behold another benefit more spirituall which is the reformation and innouation of the inwarde manne which by sinne was defiled and disordered For sinne doth not onely depriue the soule of God but spoileth it of all supernaturall fortitude and all the ritches and gifts of the holy Ghost by which it was adorned decked and enritched and as soone as it is depriued from the graces of these goods it is wounded maimed and spoiled also of
parables after the most profound misteries he wrote in the Canticles lying prostrate before Idolls and reprooued by God Let vs behold one of those seauen Deacons of the Primatiue Church fulfilled with the light power of the holy Ghost made not only an Heretique but an arch Heretique and an Author and Father of heresies We see daily many stars of the heauen fall to the earth with a miserable ruine to wallow in the durt to eate the huskes of the Hoggs who a little before sitting at Gods table were nourished with the bread of Angells And if the iust for some hidden pride negligence ingratitude were in that man nere cast out of Gods fauour hauing many yeres faithâ—ully serued him what must thou exspect who hast done naught else in thy life but offend God instantly Let vs see therfore now thou that hast liued thus is it not â—â—quisitâ— that at length thou giue ouer to heape sin on sinne or conioine dâ—bts with debts Is it not needfull that now thou begin to â—pâ—â—ase God disburthen thy soule doth not reason require that thou hold thy selfe content that the remainder of that thou hast bestowed on the worlde the flesh and the deuill bee giuen to him that gaue thee all things Is it not rightfull that after so long a time so many iniuries done vnto GOD thou at last feare the diuine iustice which by howe much the more greater patience it tollerateth thy sinnes by so much the more greeuous torments and greater iustice dooth he chastise sinners Is it not woorthily to be feared that so long a time thou hast continued in sinne so long liued in the disfauour of God to haue so mighty an aduersary who of a gracious Father is made a iudge and an enemy Is it not to be feared least that the violence of euill custome be turned into another nature and there-from arise a necessity of sinne and somewhat more Is it not to bee suspected least thou fall by little and little into greater offences and that thou be deliuered into a reprobate sence into which when a man is falne hee hath not then any reason of any thing how great soeuer it be Iacob the Patriarch sayde to his Father in lawe Laban Fourteene yeeres haue I serued thee all thy possession was in my hands I haue hetherto administred all thy domesticall affaires it is requisite therfore that at last I prouide for mine owne house And thou if thou hast serued the worlde so many yeeres were it not conuenient that now at length thou shouldest beginne to prouide for thy soule and somewhat more circumspectly then heeretofore regard the happinesse of the life to com There is not any thing more short and fraile then mans life And if thou so carefully studiest for things necessary in this so fraile lyfe why doost thou not also imploy some labour in those things which shall perpetually endure The Argument It is necessary that a man coÌ„sider him selfe and remember that hee is a Christian and firmely assent to all thinges which our fayth setteth downe whereto eyther loue or feare ought to mooue him What thing so euer is created inuiteth vs to the loue seruice of God Let a man therefore seeke wisedome and hee shall heare all the words of Christ who was crucified for his saluation CHAP. 23. ALl these beeing thus I pray thee now my brother and intreate thee by the blood of Christ to call thy selfe to account and remember that thou art a Christian and beleeue all those things which our fayth preacheth vnto thee Thys fayth sayth that thou hast an appointed Iudge before whose eyes all thy steps and moments of thy life are present bee assured that the time will one day come wherein he will call thee to account for euery act yea to the least idle word This fayth teacheth a man that when he dieth he doth not altogether perrish but that after this temporall lyfe there remaineth an eternall that our soules die not wâ—th our bodies but that our bodies buried in the earth our soules seâ—ke out another region a newe worlde where they shall haue a lot and societie aunswerable to theyr life and manners in this world Thys fayth auoweth the reward of vertue and the punishment of sinne to bee â—o high mighty that if the world were full of bookes all creatures were writers first should the Wryters be wearied and first should all â—he bookes be replenished before eyther matter wanted to discourse of them both or sufficient might be written what they containe in them â—ccording to theyr greatnes That â—ayâ—h certifieth that so great are our debts which we owe vnto God and â—o worthâ— the benefites we receaue â—t his handes that if a man shoulde 〈◊〉 so many yeres as there are sands â—n the Ocean shoares they shoulde â—eeme of small continuance if they â—eâ—e all of them consumed in the â—nely seruice of God Finally the â—ame fayth testifieth vnto thee that vertue is a thing so precious that all the treasures of this world al that which mans hart can either desire or â—magine is not any wayes to bee compared therewith If therefore such and so manie things inuite thee to vertue howe commeth it to passe that there are found so rare and few louers followers of the same If men be moued by profit what greater profit then eternall life If by feare of punishment what torture more terrible then that of hell If by reason of the debt obligation or benefits what greater debt then that wherein wee are bound vnto God as well by reason of him that is himselfe in himselfe as for those things we haue receiued of him If feare of danger moue vs what greater perrill then death whose houre is so vncertaine and reason so strict If peace libertie tranquilitie of spirit and sweetnesse of life be desired of the whole world it is manifest that all these are more aboundantly found in the life which is led according to the prescript of vertue then that which 〈◊〉 past ouer according to a mans 〈◊〉 and humane passion for a man is created reasonable not a brute beast and without reason But if all these seeme to haue but small moment to perswade vertue shall it not suffice to see God descend from heauen vpon the earth and made man and whereas in sixe dayes hee had created the whole world he consumed thirty yeeres and lost his life in reforming and redeeming man God dieth that sinne may die and we will that that liue in our harts to depriue thee of life for which the very sonne of God suffered death and what shall I say more There are many reasons in this one for I say not that Christ is to be behelde hanging on the Crosse but whether so euer we turne our eyes wee shall finde that all thinges exclaime and call vs to this goodnes for there is not a creature in this world if it be well considered that doth