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
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
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 Fiâ—…â—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
sinceritie of life Chap. 39. Fol. 273. THE GOLDEN Chayne of Salvation Conteyning and opening all the causes thereof and orderly reckoning vp and displaying all Gods benefits that come vnto vs by the eternall election through CHRIST out of the words of S. Paule Rom. 8. verse 29. 30. For those whome GOD knew before c. 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
kindes of praedestination and by what proprieties election which is one of the kindes of praedestination is described which that they might more largely be explaned they are devided into certayne severall Chapters even as they seeme to have most affinity amongst themselves CHAP. 8. SEeing then that praedestination hath two kindes or parts which in their effect and ends do much differ the one from the other to which by reason of their divers obiects and contrary ends one and the selfe same thing can not be attributed nor given vnto them it is behoovefull therefore and necessitie doth require it also that for the more clearenesse and perspicuity sake every of them should be handled severally The order of teaching therefore requireth that in the first place we should speake of the Election and Salvation of the Godly and next of the reiection and destruction of the wicked Election is the eternall free and vnchangeable purpose and good pleasure of Gods Will whereby God hath decreed with himselfe to convert vnto Christ some separated from out of the whole company of Man-kind and in him to save them and through him to give them everlasting Life This Definition as well for the matter of it as the maner and ende we finde expressely set downe in Saint Paul to the Ephesians where the Apostle sayth Cap. 1. vers 4.5 He hath chosen vs in him namely in Christ before the foundations of the worlde that we should bee holy and without blame before him through love who hath predestinated vs into the adoption of children by Iesus Christ vnto himselfe according to the good pleasure of his Will Whereas hee sayth In him that is in Christ he hath chosen vs before the foundations of the world he expressely pointeth at this eternall Counsell for as much as God from all eternitie hath by his determinate Counsell fore-ordayned some men vnto Life eternall Whereas hee sayth In Christ hee sheweth the meanes whereby of vnworthy he made vs worthy to wit that Salvation wholy is gotten and bestowed vpon vs through Christ for he made satisfaction for our sinnes by the sacrifice of his Death and by the power of his Spirite turneth vnto himselfe vs that were gone astray and draweth vs vnto him and grafteth vs into himselfe by a true faith being grafted into him doth mercifully and mightily preserve vs in this life and doth dayly renew and fashion vs more and more according to the Image of God vntill at length wee having put off this flesh and layde aside all other infirmities hee may bring vs into eternall Life Therefore although God hath separated and chosen into the fellowship of Salvation men which in themselves were wholly defiled and most vnworthy from among others to whom in respect of themselves they were every way alike yet by electing them in Christ of most vnworthy hee hath made them most worthy through his worthinesse Whomsoever therefore God hath loved from everlasting those he determined to make deare vnto himselfe in Christ their Redeemer and Saviour As often therefore as in the Scripture there is mention made of the eternall love and election of God so often as concerning the causes of the execution of both there is vnderstood and presupposed Christ the Mediator as the onely ground and sure foundation of them both But that this Definition of Election may the more easily be conceyved and more playnely be vnderstood of every one the Proprieties thereof must orderly be set downe and layd open As for the Proprieties of Election although all of them are not contayned in this short abridgement of the Definition because vsually the Definitions of things are made of more generall words which vnder them contayne the more particular yet all of them are eyther contayned as vnderstood vnder these or doe necessarily follow them in the order of attayning of Salvation and do depend of them like as the Linkes of any Chayne are combined one within an other Here is a most strong Foundation layde for the Fayth of Gods Children for as much as Election and so consequently Salvation that dependeth of it can by no meanes be annihilated and perish because it is stayed grounded on the eternall good pleasure of God CHAP. 9. THe first Propriety therefore of Election is the eternal Decree which was beyond and before all ages in as much as God in his infinite goodnesse did thinke of the Salvation of Mankind before he had created any thing This circumstance of eternal time doth declare that God alone did of himselfe bring to passe the worke of our Salvation according vnto the good pleasure of his will This decree of Election he did only once make before all beginnings which alwayes after remayneth firme for ever and continueth vnchangeable throughout all succeeding ages It is not contrary to this Decree whereas the Prophets say that God yet chooseth Sion and Ierusalem For such an election is the manifestation the continuance and the applying of that heavenly eternal election For God in mans iudgement seemeth then to elect a man when he calleth him blesseth him and maketh him partaker of his Grace And of this Eternity there is often mention made in the holy Scripture that all merits and all other meanes whatsoever to which men are wont to bind attribute their salvation might be wiped out of the number of the causes of salvation that the goodnes of God alone might only be acknowledged honored for the sole cause of our salvation Ephes 1â— So Paul manifestly and in expresse words affirmeth that we were chosen in Christ before the foundations of the world were laid 2. Tim. 1.9 that God hath called vs with an holy calling not according to our works but according to his purpose grace which was given vs in Christ Iesus before the world began By these the like testimonies of scripture are taught that Gods Decree touching our Salvation is no new nor sudden thing but eternall and without any beginning And that God is the onely cause of our Salvation and that he had no regard of our merites or worthinesse because there were none at all for as yet wee our selves were not created As often as there is mention made in the Scriptures of the causes of Salvation wee are called vnto this eternall Election as to the fountayne of Salvation and that for sundry causes These are the especiall causes why God in the matter of our Salvation reduceth vs to his eternall Counsell First that we might know that there is no change in God for if after Sinne committed he had be thought himselfe of compassion towards vs and had taken no care for it before hee might surely seeme changeable as he that willed and appoynted one thing before sinne and another thing after sinne But seeing that God from everlasting hath decreed and ordained Salvation for vs long before sinne was committed hereby is prooved manifestly the setled vnchangeablenesse and continuall constancy of his
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
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
open vnder our eyes And therefore if any things though never so little should be exempt from the knowledge of God his wisedome and providence should not be infinite which ought to extend it selfe as well above all things as through all things and so God should not be God whose knowledge were straightened vnto a fewe things and particular and not enlarged vnto all things and vniversall Also here is further to be noted briefely and by the way that there are many more reprobated then elected This may first by most manifest testimonies of Scripture and then by dayly experience be truely verified and declared Christ himselfe playnely affirmeth and pronounceth in Saint Matthew that many are called Mat. 22.14 but few are chosen Luke 12.32 For this cause also in Saint Luke Christ calleth the number of the Elect a little flocke Also the Parable of the seede in Saint Matthew Mat. 13.4 doth in evident and expresse words explane and set forth this when as onely the fourth part of men are capable of the heavenly and spirituall seede and bring forth fruite And the rest eyther doe not receyve that spirituall seede Mat. 13.19 or else suffer it not to growe but set theyr studies and desires vpon things below which shall perish so that they neglect and and contemne the treasure of eternall Life By this Similitude Christ himselfe declareth who are elect and who reprobate the Elect are compared to the good and fruitfull ground and bring forth fruite eyther more or lesse according to the measure of the grace that is bestowed vpon them But the reprobate are compared eyther to barren and stony ground or to thornes which doe choke the heavenly seed by one meanes or an other and bring forth no fruite So that in Gods iust iudgement they are left in the corruption of nature and are not renewed therefore they are reprobates and shall be condemned And although that there are more reprobated then elected yet the number of the Elect is so great that it contayneth infinite millions of men so that with Moses they are compared vnto the starres of the skie and the sands of the Sea Agayne dayly experience teacheth vs that the number of the reprobate is greater then the number of the elect For how many and how great kingdomes and regions are there where the blessed Gospel of the Sonne of God was never preached nor heard of For none can attayne true Fayth and Salvation in Christ without the word of God preached or taught For faith sayth the Scripture Rom. 10.17 commeth of hearing and hearing by the word of God They therefore which neyther have not heare the word of God cannot attayne vnto fayth and so to Salvation And to dreame of some secret inspiration without the ministery of the worde is an hare-braind conceyt which needeth no confuting For although God bee not tyed vnto the outward word and that an extraordinary way may bring men vnto fayth yet he hath so tyed vs vnto the word that without it in this matter we cannot iudge any thing Therefore how many millions of men as well yong as old have departed out of this life before they have heard any thing at all concerning Christ and his Gospel Such ought rather to be left vnto the iudgement of God then to bee iudged by the censures of men For it is evident that Salvation commeth from nothing els but from fayth and faith proceedeth from nothing Tit. 1.1 Iohn 17.3 but from a true and sincere knowledge of God of Christ And this true knowledge of God and of Christ cannot bee had el ewhere but from the Gospel onely Therefore how can they obtayne fayth and Salvation which have neyther heard nor read the Gospel But seeing this kind of men is one of the foure secret mysteries of God which man ought not to search out and determine as Augustine elsewhere speaketh we must leave them to God and must hope that for his great Mercy sake if they bee not converted to day they may bee to morrow converted Concerning false christians which are mingled among the true ones as tares amongst the good corne I say nothing in this place That Similitude of the seede and of the Sower in Saynt Matthew doth playnely show Matt. 13.3.4 that there are many of them For we are taught by that Similitude that all are not true Christians before God which heare Gods word and professe themselves to be such for because that many bragge and boast of the shew and title of godlinesse whose heart notwithstanding is most farre from it Therefore our fayth will bee shaken and waver except wee remember that many of them are false brethren which speake and boast of the name of Christ Let not their falling away which surely will come overthrow our fayth and bring it to ruine As by the multitude of them that shall be damned the greatnesse of Gods wrath against them may be gathered so also by the scarcitie of those that shall be saved the aboundance of the Love of God towards them may be collected And men ought to examine by theyr fayth in what account they are with God CHAP. 22. ANd in as much as there are more condemned then saved it may from hence easily be gathered how great the wrath of God is against rebellious and vnrepentant persons which being oftentimes admonished by the word of God or endued with other good benefites or afflicted with such or such calamities yet repent not nor cease from sinne Agayne by how much the greater and more severe the wrath of God is against the rebellious stiffe-necked by so much the greater and more notable is his Love and Mercie towardes the penitent and such as cease from evill So that the fewer they are the dearer they are vnto God for rare thinges are vsually more fervently beloved and more carefully tendered This scarcity of the Elect and multitude of the reprobates ought to trouble no man nor weaken any mans fayth neyther is the grace and mercy of God for that to be thought straitned into a narrow roome and Christians ought not to despayre for this cause but to be in the better hope For where the Gospel of Christ is preached and taught and the holy Ghost made powerfull by it there God hath his Elect. Therefore all they which embrace the Gospel of Christ and by a true faith put theyr whole trust and confidence of the obtayning of Salvation in the sole mercy of God and in the onely Sacrifice of Christ and are not strangers from the holy Spirite but doe bewayle theyr sinne and have an hearty desire and care to profite in true faith and amendment of life they may surely perswade themselves that they are elected from everlasting and that they shall never perish For the Scripture doth every where reduce men vnto Christ and to true fayth in him that men might confirme themselves concerning their Election and pronouncerh such blessed And
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
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
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 sâ—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 meÌ„ 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 righâ—…nes of God that men should altogether renouâ—â—â—â—heir owne righteousnes and to confesse and acknâ—â—â—â—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
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
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