holy although he willeth those things which the vngodly do because God willeth them with a farre other manner of counsell and end then the vngodly do will and do them So in the death of Christ the action of the wicked was so evill that in respect of them it could not be worse nor more vile for they slew the innocent and killed the Lord of glory and intended in that one consent and outrage of theirs to hinder the salvation of mankinde yet that very same action in respect of God was so good and holy that no other coulde bee better nor more holy because he by the death of his sonne would redeeme miserable sinners from eternall death and translate them into heavenly glory and eternall life Wherefore wicked and vniust men oftentimes vnwittingly and intending some other thing doe fulfill and performe the good and righteous will of God Yet notwithstanding afterward God iustly punisheth condemneth them because they pursue their owne wicked desires and vngodly enterprises and respect not nor regarde Gods will at all They preferre their owne perverse affections before God and before his will So the actions of Almighty God and of wicked men differ by their diverse purposes and are distinguished one from another in their diverse ends So also at this day God suffereth many sinnes to bee committed of wicked men throughout sundry Nations and in the greatest kingdomes where he doth not vouchsafe them his word nor reforme them by his spirite and doth not enlighten their mindes with the knowledge of himselfe nor governe and incline their willes and affections so that they may propose to themselves this principall end as their onely marke namely to endevour to execute Gods knowne will earnestly and continually and to frame and fashion themselves their life and their manners vnto it as vnto a continuall rule to walke by and to honor God by their obedience in eschewing of evill and dooing of good these things except God worke in them by his word and spirite whatsoever they intend or doe howsoever before men it may seeme good and iust yet all that in the sight of GOD is nothing else but vglie and execrable sinne For God doth not at all regard nor respect the outward workes except the integrity of the heart go with them and appeare in them therefore where that wanteth there sinnes are accounted for no sinnes and vertue with vices and one thing with an other are confounded and so there will be but little difference betweene honesty and dishonesty Heere the author returneth to his purpose and ioyneth the third degree of praedestination then the causes of praedestination are vnfoulded next the definition of it is given and lastly praedestination is distinguished from providence CHAP. 7. THese things it seemed good to touch by the way and lightly to handle concerning permission which is the second degree of predestination now we must come vnto the third degree of predestination Thirdly to predestinate heere is nothing els then to purpose to choose some and to adopt them for sonnes in Christ out of the vniversall company of wicked men For God by his mercifull foresight did ordayne and appoynt from amongst sinfull men and such as were past cure in respect of themselves to receive some vnto mercy without any merit of theirs to redeeme them through Christ and by him also to bring them vnto eternall life But heere more properly and peculiarly is meant the other acceptation of this word election as in the definition heereof a little before we have declared This word election is taken diversely in the scripture so that sometimes it hath reference vnto some office or duty and sometimes to life eternall After the former manner Saul and Iudas were elected the one of which was chosen to a Kingdome and the other to an Apostleship neyther of them to eternall life But seeing that no definition can rightly be made or vnderstoode vnlesse the causes of which it is compounded and made be well perceived and knowne therefore I thinke I shall not do amisse if first I lay open the causes of predestination before I set downe the definition of it As for the efficient and first moving cause of predestination there can no other be set downe and appoynted but onely the eternall and onely purpose and good pleasure of God For God onely is hee which by his most wise counsell and iudgement doth discerne betweene men and men and hath decreed from everlasting what shall become of every man God hath lively expressed and declared this in his word manifestly and playnely for men considered in themselves and by themselves are all alike corrupted so that some are no whit better then other some Therefore in the iudgement of man some cannot be preferd before others because there is one and the selfesame condicion of all But God the highest iudge of all hath elected some men to eternall life in Christ and hath in his iust iudgement appoynted others to everlasting destruction and whome he hath chosen vnto salvation those hath he chosen by his owne meere mercy and vndeserved grace hee regarded nothing that is without himselfe but whome he hath elected he did onely for himselfe and in himselfe and not for any other cause Moreover he could finde nothing in those whome he hath chosen that might be worthy of election because they were all defiled and strangers from God also he could foresee no good thing in them as proceeding from them for which they should be chosen If he foresaw any good thing in them himselfe wrought it wholy and altogether in them For there can be found no good thing in them nor elsewhere of which God is not the sole author and onely effector Therefore what good thing so ever is and abideth in them that God himselfe wholy beginneth and finisheth in them And he beginneth and finisheth nothing in them but he decreed from everlasting that he would begin it and finish it in them For if in time he should worke any thing in them how little soever which he decreed not before time then should there be found manifest change in God which should do some thing by a new will and not by his eternall will Those things which the Papists pratle of here concerning workes foreseene whose cause and beginning should be man are vayne and frivolous fictions which after in their places shall more largely be confuted and reiected seeing the efficient and first moving cause of election is onely and alone Gods mercy and goodnesse hee by his bountifull and more then fatherly good will hath from everlasting made and finished the whole decree of Election Ephes 2.5 moreover Election is altogether the free and vndeserved favour of God For all men by nature were wholy corrupt and the children of wrath therefore in them God could foresee nothing at all but extreame and most absolute wretchednes They also which take the name of election which is found in many places of the
scripture for a certaine singular excellency whereby a man may be worthy to be chosen so that he should be called elect which is excellent and singular they I say are the authors of fables and trifle with toyes seeing that every man is esteemed farre otherwise in this civile and earthly court then he is or iudged to be in the court of heaven Moreover no other cause of reprobation can be alleaged or produced out of the scriptures but the iust and vnchangeable will of God for as much as he in that his eternall and secret counsell hath of himselfe and by himselfe adiudged some men vnto eternall death destruction and that before they were and had done any evill For sinne can in no wise be the cause of reprobation For all have sinned and are alike polluted Ephes 2.3 and by nature the children of wrath so that all even every one should have perished if sinne had bin the cause of reprobation Sinne verily is the cause of those things that necessarily follow reprobation of which we shall speake more hereafter Although sinne that is committed of man be in it selfe a iust and efficient cause of damnation yet the cause of reprobation is not to be sought for in man but the first and chiefest cause thereof is even the free and righteous will of God But in as much as the reprobate are damned that they have deserved by their owne sinne this is the iust cause of damnation for if they had not sinned they should not have beene punished For God is every way so iust that he punisheth none except he be inthralled to sinne and most worthy of punishment And now seeing that it is proved by evident testimonies of the scripture that there is praedestination and that the doubtfulnes of the word and divers signification thereof is playnely discussed and that the causes thereof are produced and layd open it remayneth that wee should playnely define what this praedestination is which except it be done those things which follow to be handled cannot be conceaved and vnderstood Praedestination therefore is the eternall free iust and vnchangeable purpose of God by which of his mercy he hath determined to adopt some men for sonnes through Christ and hath appoynted them to eternall life and glory and hath not vouchsafed othersome that grace and favour but hath reiected them by his iust iudgement and appoynted them to eternall death This definition many places of the scripture do deliver and prove Rom. 9.13 Malac. 1.3 but chiefely the example of Iacob and Esau do wonderfully declare it These two although they were bretheren borne of the same parents although they were sinners both alike and by nature the children of wrath yet the wisedome of God did so discerne betweene them that by his free grace he loved and elected one of them and by his iust iudgement hated and reiected the other and that not according to the good or evill workes foreseene eyther of the one or of the other but according vnto his purpose he did choose Iacob Rom. 9.11 and hated Esau and that when as yet neyther of them were borne and had done neyther good nor evill The scriptures have set forth these two persons as it were two opposite and contrary arguments from which it inferreth two generall propositions namely that Almighty God from everlasting before all ages hath so discerned betweene men by his firme and vnchangeable wisedome that some without any merit of theirs should obtayne vndeserved grace and that some should have and vndergoe deserved iustice and due punishment This praedestination is distinguished from providence as a speciall thing from a generall or as a part from the whole seeing that predestination is not so common nor so large as providence For predestination hath his operation and working eyther in the saving or condemning of men although the created spirits namely the Angels may not vnfitly be referred herevnto But providence reacheth further spreading and extending it selfe vnto all the workes of God So that praedestination is as well the iust councell of God in forsaking the reprobate and casting him off into eternall punishment as the voluntary purpose of God in the salvation of the elect to be begun in this life and finished in the life to come Also providence is the eternall counsell of God and such an order and ratified governement in things that are created according to which all things are directed and do fall out to the glory of God and for the profit and salvation of the elect To this his governement even the temptations and sleights of Sathan are held in subiection which are so guided by the most wise God that they still turne to the good of his Saints although his devises are hurtfull in themselves yet God knoweth how to prevent them and to turne them to a contrary event Therefore although the endevours of Sathan are in their owne nature most pernitious yet by Gods direction they become wholesome vnto his children For God is such a workemaister as is able to alter and withdraw the effect from the cause so as the effect by an accident becommeth good and helpfull whose cause was most ill and hurtfull This providence of God although it reach vnto the creation of all things and to the ordering and governement of them yet it chiefely intendeth the counsels and actions of reasonable creatures and is so intentive about them that although they be very much confused and out of order yet it doth most wisely turne and bring them to those ends which from everlasting were foreordayned and appoynted for them So that all those things which God from everlasting by his vnsearchable wisedome did foresee and know before they were those things by his wonderfull and mervailous providence in the instant and moment of time appointed he doth create ordereth them being created maintaineth them being ordered governeth them being mayntayned and in governing them he doth so draw forth the course and line of his providence in this world that nothing can happen or be done in it then that which God from all eternity did fore-ordayne and appoynt All things do so depend and hang vpon this providence and power of God that without it not one action can be done nor one motion be produced in any creature For God is he by whose power and working is brought to passe all in all and that so as without this power and working of God neyther the godly can do that which is good nor the wicked commit that which is evill This providence of God is so ioyned and combined with his foreknowledge that the one of them seemeth as it were to shake hands with the other For what things soever God by this his vnsearchable foreknowledge did from all ages and from everlasting determine to doe those things being created in time he doth by his infinite providence bring vnto those appoynted ends even as he had decreed from everlasting What and how many are the
thee with knowledge and iudgement against the common Adversary as also very sweet and comfortable points to comfort thy conscience against those same strong temptations of Sathan concerning the assaults of diffidence or distrust On these two heads especially dependeth the matter and subiect of this booke which if it please thee to peruse thou shalt finde in it no doubt matter to thine edifying and contentment We have taken this paynes for the good and benefite of those which vnderstand it not in the tongue wherein it was written but for others it shall be best for them if they please to reade it in the Originall wherein it was written as wherein indeed it hath the best grace both by meanes of the elegant style and composition thereof as also because there are sundry termes and words of Arte which can hardly be familiarly expressed or resolved by our idiome or dialect This I say gentle Reader have we by the Lords assistance both attempted and atchieved in regard of the goodnesse of the Treatise and a good thing the more common and vniversall it is the more commendable and the better it is The same reasons which do vrge that the holy Scriptures should be written in a knowne tongue doe likewise proportionally enforce that divine and godly Treatises vpon severall passages and places of Scripture should be made familiar vnto the vnlearned and common people as whereby they may be the better enabled to vnderstand the Scriptures and so to be furthered in their Salvation So that if thou censure the translating of such Authours thou wilt very easily drawe vpon thee the blemish and suspition of Popery it selfe Thou must not thinke gentle Reader that the Lord would have it to be amongst vs now Gen. 11.7 as hee himselfe caused it to be amongst them which built the tower of Babel whose language was so confounded that they perceyved not one anothers speech but that God would have it so to be in his Church now as that every man should say Acts 2.11 Wee heard them speake in our owne language the wonderfull works of God But I trust I shall not neede to make excuse for this our small labour but rather presume of thy loving and friendly acceptance thereof whereof perswading my selfe I commend thee to the tuition of the almighty promising thee that if thou wilt by thy good endevours so breake the shell of an vnknowne tongue or language as that eyther my selfe or the Church may by thy good meanes come vnto the sweete kernell of any good Treatise I would give to God the glory and to thee thy due prayse And so I doubt not but that thou wilt walke according to that vpright rule set downe by our Saviour Christ Whatsoever yee would that men should doe vnto you even so doe you vnto them Mat. 2.12 for this is the Law and the Prophets Farewell The summarie Contents of this Golden Chayne WHerein consisteth mans eternall happinesse or everlasting woe Chap. 1. Fol. 1. The five linkes of this Chayne are 1. Gods foreknowledge 2. his predestination 3. his calling of men 4. his iustifying them 5. his glorifying them Chap. 2. Fol. 4. That God exerciseth those whom he calleth in continuall affliction thereby to conforme them to the image of his Sonne Chap. 3. Fol. 9. How many wayes the foreknowledge of God may be taken and the vse thereof Chap. 4. Fol. 12. Distinction betwixt predestination and foreknowledge and of how many degrees it consisteth Chap. 5. Fol. 18. Of Adams fall and Gods foreknowledge therein Chap. 6. Fol. 23. The causes of predestination the definition thereof and difference betwixt it and Gods providence Chap. 7. Fol. 34. The divers kinds of predestination and properties of election Chap. 8. Fol. 40. Election whereon dependeth salvation is the chiefe foundation of a Christians faith Chap. 9. Fol. 43. Of Gods wonderfull mercie mixed with his iustice Chap. 10 Fol. 49. Gods free mercie is the true cause of Election Chap. 11. Fol. 54. The Papists fiction of faith and good workes foreseene confuted Chap. 12. Fol. 63. The horrible offence of the Papists touching faith and good workes foreseene by vnanswerable arguments confuted Chap. 13. Fol. 71. The proprieties of Election The faith of the Elect vnmoveable Chap. 14. Fol. 84. The Consciences of the Elect are by this doctrine strengthened most stedfastly Chap. 15. Fol 94. The strong comforts of the Elect touching their salvation Chap. 16. Fol. 98. The doctrine of Election is most necessary to salvation Chap. 17. Fol. 103. God is debter to no man therefore hee may save or damne whom it pleaseth him Chap. 18. Fol. 119. The reprobate have not to blame God but their owne sinnes for their damnation Chap. 19. Fol. 126. The horrible damnation of the reprobate turneth to the good of the Elect. Chap. 20. Fol. 137. That the Elect cannot become reprobates nor the reprobates ever be elected Chap. 21. Fol. 142. In reprobation of the more parte Gods great iustice appeareth as in electing the fewer Gods infinite mercy And how men should examine themselves Chap. 22. Fol. 147. How many things necessary to be knowne in the doctrine of Election Chap. 23. Fol. 152. A passage from predestination vnto vocation as from the cause to the effect And how diversly vocation is vnderstood Chap. 24. fol. 159. The Papists confuted touching mans strength and how farre free will extendeth Chap 25. Fol. 171. Of free Iustification knowne by Vocation and what it is to be iustified after the phrase of the Gospel Chap 26. Fol. 182. What thing Iustification is with the three properties thereof Chapter 27. Fol. 191. What benefites come through Iustification by faith and to whom the same doe properly appertaine Chap. 28. Fol. 207. How to amend our corrupt nature and to restore the Image of God in man Chap. 29. Fol. 210. The obedience of the Godly though vnperfect is accepted of God The meaning and true vse of good workes Chap. 30. Fol. 223. Why God accepteth of the vnperfect workes of his Elect and calleth his owne free gift our reward Chap. 31. Fol. 233. The great commodities both publike and private comming by the studious care of good workes That the Protestants doe not reiect good workes Chap. 32. Fol. 244. Regeneration is begun in this life though vnperfectly and without it is no Salvation To whom it belongeth Chap. 33. Fol. 251. By what bands the Elect are vnited to God by what signes they are knowen and how assured of Salvation Chap. 34. Fol. 255. The effects and benefites of Predestination Chap. 35. Fol. 262. How the Linckes of this Chayne must be considered and how vnseparable they are Chap. 36. Fol. 265. The world shal fade away but the gifts of this Chayne are everlasting Chap. 37. Fol. 268. The effects of Election and of reprobation are contrary What benefites of God common to both and what not and Gods iudgement touching both vnchangeable Chap. 38. Fol. 270. The Conclusion exhorting to
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
glory of God and the edification and profit of my brethren That GOD doth exercise his with continuall afflictions for their amendement and health and makes them conformeable to the Image of his Sonne in affliction here and in the life to come in glory CHAP. 3. FIrst wee must vnderstand that Saint Paules purpose was strongly to comfort the Faythfull and to rayse them vp in Hope lest they should be faynt-hearted and fall into Desperation by reason of their infirmities and dayly slippes without which they cannot live as also by reason of any kinde of calamities and miseries to which they are dayly subiect and afflicted Which that hee might throughly confirme and evidently proove by substantiall causes and reasons hee settes forth the most constant and vnchangeable Will of God and his most favourable and wonderfull Goodnesse and Mercye towardes the Faythfull as a most strong and invincible Bulwarke and Rocke of Defence and brings this foorth as a strong and vnresistable Argument that GOD the Father of Mercy doth willingly and easily forgive the weake falles of his Children Next that the calamities and other afflictions of this Life are nothing else then Gods fatherly Correction and wholesome Chasticements And therefore hee sendeth afflictions to his Children that they might knowe theyr sinnes and knowing them might detest them and seeke and have remedy for them in his more then Fatherly Compassion Therefore GOD correcteth and beateth his Children with one Rodde or other to the intent that hee might better them and hee bettereth them to the intent that hee might save them Wherefore to this ende and purpose doth hee chastise and exercise his Children with these outward afflictions as with a Fatherly Correction that they might learne to hate theyr inward sinnes and abhorre them and decline from them By how much therefore hee sendeth more and greater afflictions to them in this Life by so much the more doth he declare and shew himselfe to be carefull of their amendement and Salvation For such is the sluggishnesse and stubburnesse of mans Nature that vnlesse it be subdued and brought vnder by sundry and hard afflictions it will not acknowledge her sinnes and wickednesse nor desist from them By this meanes GOD indeede doth declare that he hath greater care of their Salvation then they themselves because hee not onely drawes them and invites them to his Favour being as it were vnwilling and strugling agaynst him by his more then Father-like voyce sounding in the Gospell but also he awakens them with sharpe Corrections and terrible threatnings and forceth and compelleth them to flye to his Mercie Behold how great Gods goodnes mercy is towards miserable man in that he had rather of his owne aboundant Grace save him than for mans sinne though never so great and horrible to condemne him Hee therefore that doth not weigh and thinke of his afflictions to this ende and with this Meditation is scarce a Christian neyther hath hee as yet much profited in Gods Schoole nor in the discipline of the Crosse Paul therefore from this Chayne of Gods benefites doth substantially proove and soundly conclude that the godly are not reiected of GOD for their infirmities and slippes because that this is the nature of God and this is the office of Christ that hee blotteth and wipeth out the sinnes of his Children so that not the least remaynder of them should remayne vncancelled And then agayne out of this very same Chayne hee clearely prooveth and concludeth that the godly are not separated nor withdrawne from GOD by any miseries and afflictions how many or how great soever they bee especially seeing that these calamities are not onely as ladders and fit grifes set vp into heaven but also seeing these calamities are nothing else but Gods loving roddes and corrections and as it were certayne heavenly Hammers vnder which the godly as it were vnder Gods Anvile are prepared and fitted for that heavenly glory and life eternall Saint Paul therefore intendeth to comfort the weake and fearefull consciences of the godly and to ease and asswage their afflictions with this Meditation namely that God for the Bowels of his Compassion is naturally most ready to forgive and freely to remitte the sinnes of them that repent Next that the trouble and afflictions of this life which men suffer for the confession and defence of Gods heavenly Trueth are no signes of Gods hatred but much rather most certayne testimonies and infallible tokens of his Love and Favour The Apostle therefore perswadeth every godly man and exhorteth them all to put on the Armour of Christian Warrefare and passe the Course and Race of this Life manfully and faythfully resisting the sundry sleightes of Sathan and the manifolde iniuries of this present Worlde and faythfully and constantly bearing the Crosse of Christ Beeing stayed vp with this Hope and fortified with this Confidence that in that Crosse of Christ there is certayne Victorie and eternall Tryumph Here followeth the Exposition of the wordes and first of the Foreknowledge of GOD howe many wayes it may bee taken and for what it serveth CHAP. 4. NOwe it remayneth that according to the abilitie of my witte and to the measure of the gifts of Christ I should take a view of every Lincke of Paules Chayne and diligently weigh and consider what they promise in the beginning what in the middle and what in the ende The fyrst Lincke therefore of Paules Chayne is the Foreknowledge of God but least the ambiguitie of the word should deceyve any man and cause him to erre wee must knowe that the fore-knowledge of God is taken two manner of wayes for sometimes it is vsed generally and sometimes particularly Of both the significations I thought good to speake a few things The fore-knowledge of God taken generally is no other thing then the most profound and immeasurable Wisedome of God by which he now knoweth and from before the beginning fore-saw and knew all things which were done from the beginning of the world or which are now done or which hereafter shall be done and therefore hath relation not onely to those things which God himselfe hath already done or doth now or hereafter will doe but also to all those things which all the Creatures together or any one by itselfe as well good as evill eyther doth now or hereafter will doe Neyther doth it belong onely vnto the outward endevours and woorkes which now are and fall out in the sight of man but it hath relation also vnto the most secret affections and corners of our heartes to our pryviest consultations and to our most inward and hidden thoughts For as the essence of God in his maiestie is altogether infinite and spread through and above all thinges So is his Fore-knowledge also altogether incomprehensible which stretcheth it selfe through and beyond all ages and alwayes saw perfectly from the beginning all thinges contained in them as if they lay present before his eyes and fore-saw and knew them before they were
them with eternall torments This therefore must firmely be resolved vpon that al those things which are brought to passe either by God he himselfe effecting them or which are done by other by his permission are not exempt from his providence but are brought to passe by his iust iudgement And God seeing he is the onely and soveraigne goodnes could not but make man good at the first and like vnto himselfe For every piece of worke vsually is like and correspondent to the workeman because that every cause bringeth forth an effect like it selfe So that it is often seene that a good cause generally and naturally bringeth forth a good effect and an evill cause likewise an evill and corrupt effect But when God by his eternall and vnchangeable decree had appointed mankind for the manifestation partly of his mercy and partly of his iustice it was therefore necessary that man should be created such a one by God as should be meete and fit to attayne vnto those ends for which he was created Therefore although man were created by God good and without sinne yet notwithstanding he was created good and without sinne in such sort that of good he might become evill otherwise God could have neither manifested nor exercised his iustice nor mercy in him and those ends which were fore-knowne and appoynted of God from everlasting had fallen to the ground and had not come to their proper effect and purpose Man therefore was to be created of God not necessarily good but changeably so that in respect of the things that happened in his way he might be changed and become otherwise But if he had bene created necessarily and vnchangeably good he had been rather a God then a creature For vnchangeablenesse in it selfe is the propriety of God alone and cannot be found in any creature which alone is or may be changed But God only is one and the same alwayes constant ever like himselfe and is never changed And howsoever the holy Angels are already and holy men shall be in the world to come placed in such degree of goodnes as that they may by no meanes fall from it into the contrary yet in both these this vnchangeablenes is not a naturall propriety but is and shall be the free gift and benefite of God Moreover God was not the proper author of this change in man from God to evill For he created man such an one that if he would himselfe he might have remayned without sinne For as his will was made free by God so he also of his owne accord without any outward constraint or compulsion chose the evill that was forbidden by God and by choosing that did contrary to the will of God and so sinned But if God should have made that change in man from good to evill certainely he should have been no lesse accounted the cause of the evill then if he had created it from the beginning For if he had eyther constreyned man to do evill by some forced and violent motion or by any other meanes inclined his will to this evill certaynely God himselfe had sinned together with man yea had sinned much more then man For there remayneth more evill in the cause that doth compell then in the cause that is compelled But in as much as man of his owne accord leaned vnto the perswasion of the Devill and withall of his owne free will without any outward compulsion desired the evill that was forbidden by God and so fell from God this change therefore from good to evill did arise from Sathans perswasion and from mans will freely choosing and committing the evill Therefore Adams free will and the Devils motion are the true causes of mans misery So that although our first Parents were created by God according to his owne image in holines and righteousnes both in body and minde and had free will given vnto them yet this their free will was not sufficient of it selfe to retayne Gods image and originall righteousnes because they were overcome by temptation and sinned But if the participation and ayde of the divine grace had vpheld them they had not fallen but had remayned innocent as at the first they were created Therefore although man was deceived by the temptation and subtilty of Sathan and brought into sinne yet notwithstanding because that of his owne free will he did assent and agree vnto the perswasion of the Devill therefore he himselfe was the first and chiefest cause of his owne ruine and decay for Sathan may perswade a man to evill but he cannot by force draw or compell any man to evill Therefore this willing revolting from good to evill is the cause of originall corruption which first began to be in the first mans will and afterward that infection and corruption by the iust iudgement of God descended and was derived vnto all and every of his posterity which hath made them altogether and every one apart by himselfe subiect to Gods iust iudgement and guilty of eternall damnation and that so that God the continuall enemy and revenger of all evill may iustly suffer all and every of them to be destroyed and to perish in that corruption without doing iniury to any of them because he is indebted to none of them So that the first man was so created of God and so left vnto the free choyse of his owne will that he might remayne in his innocency or fall from it if he would himselfe Although therefore that to fall and not to fall were vnto man indifferent and contingent and eyther of them as well one as the other might have happened and fallen out yet of these things which were otherwise meere matters of contingency that only fell out which God from everlasting had foreseene and decreed that it should happen So that those things which in respect of man are doubtfull and of their owne nature apt to fall out on either side which may happen or not happen or which may come to passe otherwise then man had purposed these very same things I say in respect of God are certayne and determined so that they cannot fall out otherwise then God from everlasting hath fore-ordained Hereby it is manifest that in things that pertayne vnto man if a man respect the counsell and end of man they are as it were matters of chaunce But if a man consider Gods decree and the end appoynted of him there are no matters of chance at all in inferior things nor in any thing els whatsoever For the creatures which are said to be second causes by reason of the want of wisedome do not foresee and know the future events of things and if peradventure they do foresee any yet they have them not in their power nor are indued with any such ability as to accomplish them and bring them to their wished and appoynted end wherefore many things oftentimes fall out and happen contrary to their intent and meaning and even their setled counsels are many times broken off and
say he ordayned Christ from everlasting to bee the Mediator for the Salvation of the world that he might reconcile God vnto the worlde by the Sacrifice of his death Here beholde and admire the inestimable Mercie of God in that hee had rather his owne Sonne should die then that all Mankinde should perish Here agayne beholde and reverently embrace the incomprehensible goodnesse and mercy of the Sonne of God towardes wretched man in that hee accounted the Salvation of Mankinde more precious then his owne life Christ himselfe having respect to this sayth in Saint Iohn Iohn 3.16 So GOD loved the Worlde that he sent his onely begotten Sonne that by him hee might restore and bestow vpon Mankinde Life that was lost and Salvation that was past hope Therefore this provident Wisedome of God was wonderfully necessary for Mankinde and very profitable yea and in such sort that without it all Mankinde had perished So that the Wisedome of God is to be adored and reverenced of vs and ought continually to bee the onely rule and measure of our wisedome and that so as that all other wisedome without it should be base and of no value and be no more regarded then meere folly and foolishnesse it selfe And for as much as God of his infinite Wisedom found a meanes to deliver vs from such a bottomlesse depth of miserie hence should the Godly entertayne and conceyve great hope in all their adversities For seeing hee hath found out a most wise meanes and way out of so deepe and intricate a mischiefe out of which the wisedome of men nor Angelles could give no direction how to escape therefore surely hee can very easily deliver vs from any dangers of this life how great soever they bee for in his hand are many and incredible meanes of delivery So that where there is no counsell nor meanes of delivery with man there is there a certaine issue and ready way with God Therefore in these dangers which threaten assured death presently and savour of nothing else but of the open grave and vn-avoydable destruction in these GOD most wise hath many meanes of helpe and deliverance from them For it is an easie thing with him to make an issue where there is none sooner then in the twinkling of an eye if it bee his pleasure This then is our onely hope and strong consolation in our extreame temptations and troubles that wee have God for our Helper and Deliverer which in the middest of death can stretch forth his handes and restore vs to life and hath many more meanes to helpe vs then there are Creatures in the whole vniversall worlde And thus farre of the thirde Proprietie of Election The free and vndeserved Mercy of God is the true cause of Election and that is greater by many degrees then that the greatest Sinner can or ought rightly to doubt of it though never so little much lesse despaire of it CHAP. XI THe fourth Proprietie is that Gods Election is altogether a mercifull free and voluntary Decree that is to say that God had no other reason to induce him to choose miserable man but onely his owne meere mercie and favourable good-will as is aforesayde in the causes of Predestination This Mercy of God is not any affection in God which beginneth of a sudden sometimes and sometimes endeth of a sudden neyther is it any Passion which sometime increaseth and sometime decreaseth for if there were any such succeeding change in God God should in no wise be God but it is an eternal and a most ready good Will to do good vnto miserable men Therefore this eternal good Wil in God himselfe is the onely and sole cause why he elected miserable man to the attainement of Salvation Aske nowe what is the reason that he hath receyved this or that man into favour and hath pardoned his sinnes and remitted the punishment and there can no other cause bee rendred but even Gods vndeserved Mercy And hee is sayde to be mercifull to him whom he vouchsafeth his favour and grace such a favourable and gratious affection of his good Will to speake after the manner of men is called Mercy which in God is nothing else but an eternall and gratious purpose to have mercy on those on whom hee will have mercy that is to say to give them freedome from their misery This is alwayes one and the selfe same in God which never altereth but standeth and abideth continually in one state and degree For the names of these affections that are given vnto God from the Passions that are in man doe not set forth any Passion or Change in God but paynt out vnto vs his vnspeakeable liking or hatred of those thinges which then are in hand So this Mercy of God is no new or sudden motion and affection in God but his eternall and vnchangeable Proprietie which as it is once such it is alwayes without which God cannot be God As often therefore as any man thinketh of God let him remember his vnspeakeable goodnesse and readinesse to helpe which can in no meanes be separated nor dis-ioyned from God But many times those things that are proper vnto man are attributed vnto him because his Properties cannot be comprehended of man and therefore they are shadowed forth vnto man by the properties of man as it were through a Lattice and so are made knowne vnto him So God doth after a sort represent vnto vs as in a Glasse his spiritual and heavenly Mysteries and hidden Decrees by the speech or affections of man And thus God for his vnspeakeable Loves sake toward Mankinde doth not thinke much to descend from his greatnesse and from the Throane of his Maiestie and debase himselfe so lowe as to apply himselfe to the capacity of a rude and frayle man And from hence is seene better then in any Glasse how great care God taketh for the Salvation of Mankind This Mercie is that most speciall goodnesse of God which is not bounded and restrayned within the limites of this life but stretcheth and reacheth vnto all Eternity so that it bringeth with it everlasting Life and eternall Salvation and contayneth and includeth those onely which are elected from everlasting and those that shall be blessed for evermore This differeth very much from the generall Mercy of God by which hee cherisheth and maintayneth all living Creatures for it is one thing to have a care over all living Creatures to provide thinges necessary for them and mercifully to guide and governe them So that although God in his Fatherly care doth not forsake even the bruite beastes but careth for each of them yet more especially God declareth his goodnesse in Mankinde For he doth good not onely to the righteous and godly but also to the vniust and vnthankefull For hee maketh the Sunne to rise vpon the good and the badde Mat. 5.45 Luke 6.23 sayth Christ in Matthew and in Luke Such benefites of God are temporall and common to the Godly and to the
But as for accidents which may bee increased or be diminished or bee separated from their subiect without the hurt thereof there are no such to bee found in God for whatsoever is in God it is essentiall and perpetuall in him So then his fatherly good will and compassion are two Proprieties in God which can no more be separated or set apart from him then his essence or nature can And so as God in his nature essence is everlasting vnchangeable so likewise his fatherly good will and mercy is vnchangeable everlasting Therefore eternall life salvation that is promised of God is so sure and certain as the nature of God is eternal vnchangeable So the fatherly goodnes mercy of God doth not depend of any external cause or occasion for so it should be in certain vnstable for when that cause or occasion is taken away or changed the goodnes mercy of God should be taken away or changed also but both these as well his favorable goodnesse as his enduring mercy do depend of his nature and essence and therefore are firme and vnchangeable and remayne for ever Therefore although wee as weake and frayle men doe sometimes fall this way or that way yet Gods affectionate good will towards vs and his mercifull compassion slideth not nor once moveth nor tottereth any maner of way but continueth and remaineth firme and vnshaken Moreover as the Will and Mercy of God is eternall and vnchangeable so also are his Decrees eternall and vnchangeable For God is an all knowing God because he most perfectly fore-sawe all thinges from everlasting before they were created or had any being Therefore nothing can happen or fall out now which may lie hid or secret from God So that his wisedome cannot bee deceyved nor beguiled With vs many things fall out of a sudden vnlooked for and past expectation which so trouble vs that wee are constrayned to change our counselles and to goe in hand with others But God doth fore-knowe all the events of thinges yea even of those thinges which in mans iudgement happen by chaunce and hath them in his owne hand and doth direct and bring them thither where to him seemeth best So that neyther things present nor thinges to come can bee exempt from his knowledge Agayne God is omnipotent which is able by his wisedome and mightie hand to bring those counselles to passe which hee hath fore-ordayned Therefore no hindrances can bee so great as to let and hinder the counselles of God from beeing brought to theyr appoynted ende Therefore whatsoever God did determine that hee would doe before time that doth hee now beginne and finish in time and that falleth out vnfallibly so as hee hath fore-ordayned and appoynted And that GOD changeth not his Counselles but fulfilleth them as hee hath appoynted the holy scripture expressely witnesseth saying The counsell of the Lord endureth for ever Psa 33.11 and the thought of his hart abideth from generation to generation Heere the Prophet first teacheth that God remayneth constant in his purpose and pursueth it vntill it be brought to the end and fulnesse thereof Secondly he teacheth that nothing commeth into his minde now but that which he thought of and determined before and that hee repenteth him not of any action as if he would have that vndone which he hath once done Seeing therefore that God changeth not his counsell and decree nor turneth this way or that way as men vse to do there is no danger that he will seeke new meanes of delay vndoe his promises or breake his word as repenting himselfe Mala. 3.6 Therefore by Malachy he doth manifestly witnesse that he is not changed And S. Iames affirmeth Iam. 1.17 that no variablenes can be found in him And so S. Paule to the Romanes sayth Rom. 11.29 that the gifts of God are such as are without repentance These testimonies of scripture and other like to these do averre and constantly conclude this one thing that God will in no wise change or frustrate the decree of our salvation but that he hath appoynted it firme and durable for ever so that the frame of heaven and the ground-worke of the whole world will rather be dissolved and subverted then that God will change or repeale his mercifull good will towards vs and free promise of our salvation for whatsoever hath once pleased God from everlasting that doth please him so that for ever hereafter it cannot displease him Seeing then that the will of God is the chiefest cause and originall of salvation whomesoever therefore he hath elected and appoynted vnto salvation their salvation is most certayne because it cannot possibly be but that they shall without doubt attayne vnto everlasting life and salvation because that the will of God being the first cause of their salvation is most omnipotent and most loving by which he hath not onely chosen them freely vnto salvation but also freely giveth and mercifully bestoweth vpon them all things which are necessary vnto salvation and whatsoever he doth freely give and bestow vpon them can be taken from them by none except God be first vanquished but God cannot be vanquished of any because he is omnipotent Therefore their salvation is most sure and certayne because it hath Ioh. 10.28 and alwayes shall have God for the protector and defender thereof This vnchangeablenes of Gods purpose the scripture calleth the foundation of God 2. Tim. 2.19 because it is firme and immutable and it is an elegant metaphor which doth expresse the sure and stable strength and everlasting continuance thereof that as a strong and well fortified foundation is not easily overthrowne nor weakened but continueth firme against all tempests force of windes and is not moved so likewise this decree of God is firme and constant and remayneth sure for evermore So that the salvation of the elect being grounded vpon that shal not be battered downe by the assaults of Sathan nor hindred by his temptations it shall not be inwrapped in the troubles nor indangered in the ruines of the whole world though that should perish and fall to nothing and lastly it cannot be shaken nor made frustrate by any infirmity or weakenes of the flesh so that the elect and such as believe being set past all danger of being cut off and perishing are so sure of their salvation by the help and power of God as if they inioyed it already indeede sensibly and in full possession So Iohn the Baptist sayth in Iohn the Evangelist Iohn 3.36 He that beleeveth in the Sonne hath everlasting life But temptations other troubles which happen vnto the godly in this life are either exercises and trials of their faith or their patience or they are like light skirmishes and bickerings by which the godly as it were by trayning are exercised and instructed in Christian warfare but they are not hurtfull encounters nor deadly battels in which they may be overcome and beaten
with-hold thy selfe and follow the Analogie of Christian fayth as a trustie guide and directer For that will bring thee most safely into the most secret closet of Gods Predestination Renounce all carnall wisedome that thou mayest bee instructed of that heavenly wisedome in this so secret and deepe a matter For to learne of God and to be wise in him is true and saving wisedome indeed Cease therefore betimes from this wicked endevour and study and beware of the sleights and subtilties of the Divell Take heed he seduce thee not from the true way to Salvation for he knoweth well that the whole Salvation of man falleth to nothing except it be attayned by that meanes which God hath decreed to give it by Therefore follow not any longer the preposterous fore-stalled opinions and wandering affections of men but reade dayly and marke diligently the holy Scriptures from the first Chapter of Genesis vnto the last Chapter of the Revelation For by the serious reading and continuall meditation thereof the holy Ghost is wont to become effectuall in the heart and minde of man So also mayst thou bee brought easily to the true and naturall sence of the Scripture which when thou hast gotten thou shalt become more sober in thine vnderstanding and iudgement and shalt taste the lively sence and feeling of the grace of God in thy heart and shalt be able not onely to condemne cast off this prowd and preiudicate opinion of workes fore-seene and of suppressing the doctrine of Predestination but also to stampe and trample it vnder thy feet I pray God bring thee into this minde and confirme and strengthen thee therein Amen God is bound to no man neyther oweth any thing to any man wherefore without all controversie it was a most free thing for him to choose some vnto Salvation of his free mercy and by his iust iudgement to appoint others vnto eternall destruction and mans reason ought not to murmure at this separation and difference that God maketh betweene men but to rest contented with it CHAP. 18. TEnthly this Decree of Election is a most free Decree because that all thinges which God doth hee doth freely without any compulsion or impediment This consisteth and may be set downe in two members The first is taken from his infinite wisedome in that of himselfe hee alwayes vnderstandeth and knoweth perfectly all things which have beene and which are to come so that there can bee found in him no ignorance of any thing nor any errour in iudgement therefore there is nothing that can lie hidden or secret from him for whatsoever hee doth hee doth most freely and no man is able to prevent or deceyve his wisedome The other dependeth of his infinite power in that God hath none above him nor equall to him Therefore his Will cannot bee governed nor turned by any cause but dependeth wholy of it selfe so that simply and absolutely it hath power of it selfe For as God hath no cause that made him so also hath he no cause that ruleth and governeth him Therefore whatsoever hee willeth and doeth he willeth and doeth it most freely and none can resist or hinder his will Therefore God hath most absolute and soveraigne power Psal 105.6 and most free authority over all things and in all things This the Scripture sheweth in expresse wordes saying God did whatsoever he would both in heaven and in earth For as he made all things that are contayned in heaven and in earth so also by his infinite power he alwayes governeth and vpholdeth all those things For God is not a Creator that endureth for a while but hee is the continuall preserver and governour of all things that are created otherwise God should not be God So that God hath most absolute power and commaund over all creatures so also doth he exercise his most absolute and free power vpon all men Rom. 9.11 Therefore in as much as hee chose Iacob to Salvation before hee was borne and had done any good and cast Esau away from his mercy and reprobated him before hee was borne and had done any ill both these hee did by his free and voluntary will and who can accuse him of vnrighteousnesse because he hath done so So also in the whole estate of mankinde in that for his mercy sake he hath chosen some from everlasting vnto Salvation to inherite the heavenly Glory and on the other side in his iust iudgement hath ordayned other some vnto everlasting destruction and confusion before the foundations of the world were layd both these hath he done freely by his owne will So also at this day in that he suffereth his Gospel to bee preached in certayne Kingdomes and Provinces and will have some men to be converted to Christ by it and doth not so in other nations but suffereth men to remayne there in the ignorance of God and finally to perish in it both these also he doth by his owne free and determinate will So that God by his soveraigne power doth what he will in all things even as it best liketh and pleaseth him This most absolute power of God in executing what pleaseth him vpon all men is an essentiall propriety of his without which he could not be God They therefore which go about to take away from God this most free authority in the choosing of some men and in the reiecting of others they I say do what they can to take away the essence of God and so indeede deny God to be God at all For when the proprieties of any thing are taken away and denyed it must needes follow that the thing it selfe also is annihilated and denyed Therefore that the glory of God might remayne vntouched and that due honour might be attributed to him alone he ought to have this power to discerne betweene men by his free will and absolute mercy and by his wisedome to make them different and vnlike which otherwise by nature were every way alike Heere weake flesh and mans reason ought not to fret and murmure against God because that in his wisedome he doth iudge and determine so vnequally of those that are equall For God oweth nothing to any man neyther is he bound to any man Agayne all mankinde as the Apostle witnesseth is in the almighty hand of God Rom. 9.21 as cley is in the hand of the potter Therefore as it is in the free power of the potter to make some vessels vnto honour and some to dishonour 2. Tim. 2.20 so also is it freely in the hand of God to ordeyne some men to celestiall glory and some to everlasting confusion And as the potter taketh nothing from the clay though he make it after this or that fashion as it pleaseth him so likewise God taketh nothing from man of what condition soever he make him Moreover the clay maketh no answere to the potter although of it he make a vessell to dishonour so also man hath no right to contend with God though he
be created of him vnto destruction By this most fit example we are taught that it is in the free choyse of God onely to make a difference betweene men and by his wisedome to ordeyne and appoynt what shall be done with every one So that God doth love and choose most freely whomesoever he loveth and chooseth as also he doth refuse and condemne most freely whomesoever he refuseth and condemneth For this is the force and liberty of predestination namely that God hath freewill to save and choose that man whom of his meere grace he chooseth and saveth so also that he hath free liberty to reiect and condemne whomesoever in his iust iudgement he will have refused and condemned So that this is the eternall and vnchangeable will of God of his vndeserved favour to choose and save some and in his iust iudgement to cast others off from all mercy and to condemne them This will of God in both these decrees is most absolute and simple which hath no other cause so that he saveth some because it is his pleasure and wil and he condemneth others because it is his pleasure likewise Therefore it is at Gods free choyce to shew or deny mercy to whomesoever he will It is in his power to have mercy on whom he will Rom. 9.18 and whom he will to harden And he taketh mercy of his owne great goodnes only and hardneth with no iniustice that he that is saved should not boast of his owne merits and he that is condemned should complayne of nothing but of his owne deserts In Euchiriad Laurentium ca. 99. as Augustine sayth So there is no cause above Gods will but that is in the highest degree that vnto vs it might be in steed of all causes So the will of God is the first and chiefest determiner of our election and of all other things Therefore the onely absolute will of God ought to suffice every one as the most weighty cause and the chiefest reason of every thing So that it is an execrable wickednes to aske the causes of the will of God seeing that is the first and the onely sufficient of all other causes which hath no other cause above it Lib. de pradestina sanc 1.9 wherefore Saint Augustine sayd most truly and most rightly Call not into question why God chooseth this man or reprobateth that man except thou wilt fall into errour for this will of God is sure and constant because hee hath created mankinde Rom. 9.22 partly to shew his free mercy and partly to declare his iustice for he were vnmercifull if he should condemne all and on the other side hee might seeme vnmindfull of his iustice if hee should save all Therefore God created men such that they might fall that by their fall he might shew what the benefit of his mercy and the iudgement of his iustice were able to do of which reade Augustine in his booke De correp grat And this ought not to trouble the godly because that all are not appoynted to salvation and but a few onely shall be saved for they know and beleeve having learned it by the word of God that all have fallen into most iust condemnation and why all men are not delivered from thence is not in mans power to determine and iudge but must be left wholely to the iudgement and wisedome of God Further it doth hence appeare that all are not elected because that the scripture affirmeth in many places that some onely are elected and the rest reiected Agayne the scripture sayth manifestly that he hath mercy on whom he will Rom. 9. â—8 and whom he will he hardeneth Agayne if all were elected the Gospell of the sonne of God should be preached every where throughout the whole earth and faith should be given at randam to all and every one Cap. 1.1 For Paule to Titus teacheth that faith is proper to the elect But the Gospell is not preached through all parts of the earth 2. Thes 3.2 and faith is not given to all men therefore all men are not appoynted vnto salvation And that faith is not given vnto all men it is evident Mat. 25.46 because many shall be condemned and go away into everlasting paine Agayne it may hence appeare that all are not elected and shall be saved because that election or choosing is of some and not of all for if all were received there were no election so that there are some elect and some reprobates But they which have a true and a lively faith in Iesus Christ our onely Saviour and do put their whole trust and confidence of salvation in him alone they are the very elect for to this end are they elected of God that by the power of the spirit they should beleeve in Christ and in him obteyne salvation And let such embrace with thankefull hearts the incomparable goodnes of God towards them and freely with their mouth make the same knowne vnto others praysing God And although God hath not ordeyned every one vnto salvation but hath appoynted some vnto eternall destruction yet there is no accepting of persons with him as if God did elect and save this or that man for any outward good things such as are riches honours noblenes of birth cuntry comely proportion beauty excellent knowledge and learning and other things of the like sort these things albeit among men they are in great estimation yet with God they are of no account For God respecteth and esteemeth the sincerity of the heart and the innocency of life although that as concerning the decree of election he respecteth not these neither but these outward good things howsoever they be most pretious and to be esteemed as the good gifts of God and his name ought to be praysed for them yet in the matter of election he setteth nothing by them for they are not of such worth as that any for them should be elected vnto eternall life If they were the cause of election it would manifestly follow that everlasting salvation might be attayned by the goods of nature or by the study and merits of man Wherefore they which heere make a question of the accepting of persons do neyther know themselves nor the iustice of God rightly as they ought to do and do grievously offend herein because that in this matter they stick not to liken and compare God with lying and deceiveable men who often times are blinded with the outward hew of things and are withdrawne from the right way so that they give their verdit and sentence in the behalfe of vniust causes Moreover they fall into a fallacy full of ignorance or else of wickednes for they foyst in fayned and imaginary causes in stead of true and necessary causes as if they should set mouse-doong to sale in stead of pepper For if those outward good things were the cause why these or these should be chosen then surely oftentimes the worst should be elected and the
mercy of God and might so much the more strongly be confirmed Secondly the Election might be so much the more made knowne and manifest For contraries being set one against an other and compared together are made the more apparant and familiar vnto vs as also that men may knowe that this world is so governed by the providence of God that nothing else can happen vnto men but that which was fore-ordayned and appointed for them by God before the world was made Lastly this doctrine is to be vrged that the Elect might so much the more carefully eschew and avoyd sinne and exercise themselves in all the study of godlinesse and also that the reprobates may knowe what and what manner of things shall fall to theyr share and what they have deserved by theyr sinnes and wickednesse So that this doctrine is very profitable and necessary on both sides Therefore it ought dayly and diligently to be propounded and preached both to the godly and to the wicked Therefore let all religious and godly Ministers of the word of God apply themselves to this namely to preach this Decree of God publikely in the Church as the Scripture commandeth and let them not esteeme nor care for the Popes censures and curses which are like lightning breaking forth without any naturall cause appearing and not to be feared But the Papists with theyr conventicles cry out that this is an horrible opinion and not to be tollerated in the Church and this they do very craftily For they see that by this doctrine that fable which they have dispersed concerning free will and many other trifles which they chaunt out in theyr Synagogues with bigge words and lofty sentences will altogether vanish and fall to the ground Therefore they goe about to wound and stabbe the doctrine of the Apostles and of Christ concerning reprobation through the sides of the Ministers Others pretend a shadow of desperation and that this doctrine should not be preached lest men should bee cast downe and fall into desperation This danger is not so much to be feared but that the Ministers may pronounce all those things which God hath revealed in his holy word I doe confesse indeed that they must speake wisely of reprobation vnto the people and I thinke also that a wary Caveate should be vsed in the preaching thereof lest a good cause and a profitable doctrine by evill dealing and preposterous handling should be spoyled and made vnprofitable And yet so that nothing which the holy Ghost hath delivered in the Scripture concerning that matter should bee omitted by silence Let the whole world goe to wracke rather then that any thing should be diminished from the trueth of God Let the Ministers therefore faythfully and diligently handle that doctrine and commit the event vnto God and let them know that the Papistes or others cannot nor ought not to forbid those things which God will have opened before the whole world For are they the masters and teachers of God that they ought to teach and prescribe vnto him what ought to be preached This Decree of Election and reprobation is so sure and certayne on both sides that none of the Elect can be reprobated and condemned nor any of the reprobates can bee elected and saved and it is shewed by sure testimonies of Scripture that there are more of the reprobates then of the Elect. CHAP. 21. TWelfthly this Decree of Predestination is a sure and certayne Decree because that with God there is a certayne and set number as well of the reprobate as of the Elect so that the number both of the one and of the other can neyther encrease nor bee diminished For the state and condition of the one and of the other is an vnchangeable order so that the reprobates cannot be elected and saved nor the Elect cannot bee reprobated and condemned Otherwise Gods Decree concerning the one and the other could not be constant and fayth it selfe wanting a sure ground-worke should bee wavering in continuall suspence and should no where have any certayne proppe whereon safely to relye and so should become rather an vnconstant and wavering opinion then a setled and steadfast fayth Therefore as his Fatherly good pleasure of Election is vnchangeable so also is his severe Decree of reprobation Mat. 25.46 So that the Elect shall goe forth into everlasting Life and ioy and the reprobates shall goe into everlasting death and torment Now the Scripture playnely teacheth that there is a certayne number of the Elect. Iohn 10.14 17. Christ himselfe in Saint Iohn expressely and plainely affirmeth that hee knoweth his sheepe that is his Elect and that none is able to take them out of his hand If Christ as he sayth knowe his Sheepe therefore every one by himselfe is knowne of him So that with him there is a certayne number of them for if the number of them were vncertayne he could not be able directly to know them For of a thing vncertaine none can have certayne knowledge So also Saint Paul sayth that the foundation of God standeth sure and hath this seale 2. Tim 2.19 The Lord knoweth them that are his God also hath numbred all the haires of the heads of his children how much more therefore doth he know how many are his Furthermore God knew all and every thing before they were created and nothing is able to escape or be hidde from his infinite Wisedome How therefore should he not discerne and know all his Elect chosen in generall and every one in particular whom he loveth and tendereth with singular care above all thinges Surely if hee should not knowe them every one in particular he could have no great care of them and so they should of necessity perish but they shall never perish therefore they are knowne of him and preserved vnto Salvation Moreover the Scripture manifestly teacheth that there is a set number of the reprobates Mat. 25.32 For Christ shall separate them from the Elect and condemne them in the last great iudgement of the whole world Therefore he knoweth severally and distinctly who they are otherwise hee could not separate them from the Elect vnlesse they were knowne to him by their particular persons severally every one by himselfe And further God which numbreth and knoweth the starres of the Skie the sand of the Sea and all things that are contayned in heaven and in earth from the least vnto the greatest and from the greatest vnto the least knoweth them also For he that knoweth greater and infinite things cannot bee ignorant of the lesser and finite things And for a man to thinke or say that there is not a set number of the Elect and Reprobate that were to deny God and to thinke that there is no God For there is nothing more agreeable or proper vnto God then to discerne and know all things in generall and every thing in particular farre more playnely and distinctly then wee can know those things that lie
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
CHAP. 25. THe Papists in this doctrine of Vocation doe erre most shamefully which thinke and write that there is a certayne naturall faculty in man by which hee may come of his owne accorde vnto the embracing of the grace of God For so they doe not onely wickedly seduce and miserably deceyve men but also doe open iniurie vnto God For they take so much from the iustice and grace of God as they doe give vnto the naturall facultie and power in man For the grace of God and the power and faculty of man are in this matter opposed as contrary one vnto an other by which ioyntly together Salvation cannot bee wrought For one and the selfe matter and thing cannot by any meanes bee brought to passe and proceede from contrary causes And in this matter they doe follow and maintayne the damnable opinion and manifest dotage of the Pelagians For they did wickedly thinke and teach as ill that it was in the power and will of man to beleeve or not to beleeve But the Scripture of God depriveth man of all goodnesse and that so that it leaveth him not so much as a good thought the least part of a good worke For the Apostle to the Corinthians doth expressely say that wee are not sufficient of our selves to thinke any thing that is good 2. Cor. 3.5 So that this spirituall grace cannot bee conceyved with our naturall senses and naturall reason cannot direct a man vnto God This place ministreth occasion to speake some fewe things concerning free wil. But that they may the more rightly be vnderstood and the more familiarly bee conceaved we must consider the two estates in man The first in a good and innocent nature before the fall of man the second in an evill and depraved nature after his fall Man before his fall was indued with most free power to will and doe that which was good for man was created wholy according to the Image of God Gen. 1.27 Therefore all his actions as well outward as inward were agreeable to the will of God But by his fall man lost not onely himselfe but also his free-will together with himselfe So that looke how great ability there was in him before his fall to please and serve God so great desire of sinning is there in him now and wilfulnesse of rebellion against God Agayne as before his fall there was in him the habite of all goodnesse and the absence of all evill so now there is in him the habite of all evil the absence of all good for there is no evill in man but by the losse of the contrary good Here therefore we must know that in outward and civill matters a man hath some free-will as that he may be obedient and subiect vnto civil iustice so hee may obey his Parents and reverence the Magistrates so he may yeeld a certaine kind of duty vnto his Masters and Instructers so he may keepe his hand from theft and murder so he may keepe his tongue from slandering and reproching So in other outward actions and things man hath some freedome to will or not to will accordingly as reason shall perswade him that the thing is to be chosen or refused And although that there bee in man by nature a desire of good and profitable thinges and a loathing and hatred of thinges evill and hurtfull yet in all these and in every of these there is imperfection and error because he doth not chuse do these naturall civil good things so as they ought to be chosen and done nor avoyd the contrary evilles as hee should avoyd them So that the love and loathing in choosing and avoyding of those things which by nature are to bee chosen and avoyded is common vnto men with bruit beastes for they desire those things which are agreeable vnto theyr nature and avoyd and hate things contrary and hurtfull Notwithstanding these thinges which the vnregenerate man willeth and doeth in these outward things rather deserve the name of vice then of true Vertue because they are not aymed vnto that ende vnto which they ought to be directed For every thing hath his reward and is to be esteemed by the ende The honour of God and Salvation of men should be preferred before private commodities But a man that is left vnto himselfe cannot thinke nor do any thing vnto these endes therefore that which seemeth fayre in the sight of men and carrieth a great shew of vertue and godlinesse is vncleane and abominable in the sight of God But in inward and spirituall things a man of himselfe hath no free-will and libertie at all but in man there is a meere bondage of sinne and a most miserable slavery of Sathan Here man is so vntoward impotent as that he is not able to begin or perfect any good worke nay he is not able in his least thought to attayne vnto any thing that may be acceptable or well pleasing vnto God 2. Cor. 3.5 but with all the affection of his whole nature he is obstinate and rebellious against God because that of himselfe he can doe nothing but sinne and that continually and of necessity yea beside all this he is so corrupted and blinded that he can neyther see nor acknowledge his sinne except God by his law reveale it and by his spirite declare it vnto him So that the misery of man consisteth chiefely in these things First because he is so corrupted both in body in soule and in all the parts of both that he is more repugnant and contrary vnto God then any one thing can be to another Secondly because he neither knoweth this his corruption neither wil be brought to confesse it without much indignation and murmuring Thirdly because he dayly increaseth this his corruption with many actuall transgressions and maketh it alwayes worse and worse Fourthly because that by this accesse and increase of sinnes hee provoketh the iudgement of God against himselfe and day by day maketh his condemnation the more grievous Fiftly because that by his owne strength of nature hee cannot amend his owne corruption of nature nor pacifie the wrath of God nor overcome and escape death Therefore as man by his owne voluntary will depraved himselfe and offended God so by his owne power he cannot amend himselfe nor reconcile himselfe vnto God So that man could proceed from the habite of goodnes vnto the privation and losse thereof but he cannot returne from the privation vnto the habite Therefore free-will in man is so maymed that it is sound on no side For God when he created man in the beginning gave him over vnto his owne will But hee by abusing his free-will lost both himselfe and it as Augustine sayth And to conclude In enchirid cap. 130. the Scripture doth not onely teach vs but even the experience of every one doth proove vnto vs that all libertie to will that which is good and all power to doe that which is right is lost
by sinne But here the Papistes doe shamefully erre and are grossely deceyved in that they measure the ability of man by the commandements of God For when God teacheth that which is right hee doth not regard what man can doe of himselfe but he sheweth and commandeth man that which hee is indebted and bound to doe So that man is not loosed and freed from this obligation because hee is not able to satisfie and pay it Therefore when as hee cannot performe that which the law of God exacteth of him he is convinced as guilty of his iniquity that hee may be constrayned to acknowledge his sinne lest he should lay the cause of his condemnation vpon some thing els So that as often as the law of God doth will and command man this or that it standeth not to skan how farre mans power is able to stretch but exacteth that simply of him which by right it may And when man cannot performe it hee is fast in bonds on every side so that he can neyther excuse his fault nor lay it elsewhere And so all cavilling and complayning are at an ende And although man bee not able to performe those things that are prescribed and commanded by the law yet notwithstanding hee cannot bee excused or defended as guiltlesse seeing this infirmitie and defect of strength came not nor proceeded from the Creation but from the fall and fault of our first Parents Therefore from this our frailty and weakenesse there is no excusing of our selfe to bee taken or pleaded but rather an accusation For the lawe in the commandements requireth that which was given vs in our first creation Therefore the Elect and godly do vnderstand by the commandement that they are not able to doe that which is prescribed in the lawe and therefore they flie vnto the mercy of God and helpe of the holy spirit pray that iust revenge be not inflicted vpon them but all excuse and defence is cut off from the reprobate Therefore that vnsavory inference and conclusion of the Papists ought to be hissed out by which they conclude thus God hath commanded it therefore man may performe it whenas God by that meanes sheweth man his iniquity frailty that acknowledging it he may fly vnto his grace for it is hee that worketh in man both to will and to doe Phil. â— 13 as Saint Paul teacheth the Philippians Let every man therefore sincerely and from his heart acknowledge that he is the servant of sinne that hee may be delivered and freed by the benefite of Christ no other freedome may bee found which mny prevayle with God As often therefore as wee finde the commandements of God in the Scripture which inioyne vs that which we cannot doe so often let vs remember that notable saying of S. Augustine Epistol 24. which sayth Give me O Lorde that which thou commandest and command what thou wilt otherwise if thou enioynest vs but the least thing we shall not be able to beare it Here the Papistes discover theyr grosse ignorance of the Scripture because they fayne any concurring of free-will with grace as if man in things spirituall pertayning vnto Salvation could of himselfe perfourme any thingâ— by which doctrine they labour to proove that man is not beholding to the grace of God for that good which he hath and is able to performe But the true Church of Christ doth most rightly beleeve and most soundly confesse that God causeth and worketh all that good in man which he hath and doth performe For the Scripture doth every where and manifestly attribute that wholy vnto God as when God sayth by the Prophet EZechiel I will give vnto you a new heart Chap. 36 26 11.19 and will put my spirite in the middest of you and will take away the stony heart out of your bodies and will give you an heart of flesh Here God ascribeth regeneration vnto himselfe because hee alone doth mollifie and change an hardened and stubburne heart Therefore this cannot bee translated vnto the abilitie in man but that something shall be detracted from the grace of God Therefore this ground and principle must firmely be holden and kept that there can no good thing come into our mindes which proceedeth not from God This whosoever doth from his heart beleeve and freely confesse holdeth the foundation of pietie vnshaken Li. 1. ca. 20. as Augustine saith in his booke of Free-will Therefore this whole division which they make betweene the grace of God and the abilitie of man ought to bee reiected as wicked and blasphemous for it hath no proofe out of the holy Scriptures Furthermore the Papists whenas they preferre theyr owne ability before the grace of God and make his promises of no effect by their preceptes do indeede sufficiently declare that they have more confidence in themselves then in God that promiseth Out of doubt being glutted with their owne righteousnesse they doe not hunger much after the righteousnesse of God But let the godly which love the righteousnesse of God and their owne Salvation know this that all the power of free-will such as the Papists dreame of is a vayne fantasie of mans brayne and a fayned and cursed fable which these idle bellies have invented for filthy lucre sake and doe force it vpon the ignorant common people and labour to perswade them thereof vnder the shew of holinesse But the word of God expressely and manifestly teacheth vs that the will of man of his owne power is not able to begin any inward obedience without the holy spirite much lesse to performe it For God is hee alone which worketh in man both to wil and to do Phil. 1.6 Iohn 15.5 The holy spirit is the onely teacher of all heavenly wisedom and hee is the onely author and finisher of all spirituall goodnesse and vertue hee onely worketh in vs all the knowledge and worship of God he worketh in vs faith and the feare of God hee sanctifieth vs and quickneth vs hee comforteth vs and saveth vs to him onely bee praise and glory for ever Certainely the wickednesse and corruption of mans nature is horrible in that it is so much voyd and empty of all goodnesse and so deprived and bereft of all power to will well or to doe good that not the least thought can proceed or be drawne out of it which may bee acceptable and well pleasing vnto God So that man in his owne nature is wholy turned away from God and from all goodnesse and by his owne power is not able to change or subdue this his rebellion whereby it commeth to passe that he sinneth of necessity and erreth continually vntill he bee renewed and amended by spirituall power from above From hence therefore it may most truely bee concluded that the saving knowledge of God and true fayth in Christ is a farre more high and heavenly wisedom then the vnderstanding of man by his owne ability can attayne vnto Moreover this Vocation which we speake of
in themselves and in respect of themselves be infected and stayned with many faults and blemishes yet in respect of God which wipeth away all those blemishes they are holy and righteous and so their righteousnes doth much more consist in the forgivenes of sinnes then in the perfection of vertue and good works as Augustine in one place sayth very well The Scripture in some places compareth this favour of God vnto the compassion which a father hath toward his sonne for fathers do so love their children that albeit they see such or such blemishes in their bodyes they do not yet thrust or drive them out of doores yea rather if they have children that are lame or tender eyed or otherwise marked or misshapen by any other blemish their fatherly love and naturall affections are sturred vp breake forth so much the more vnto pity compassion of them and they do not only not cease to love them but also they are much more carefull for their health welfare then for others which are not so diseased So also God the most mercifull Father of all fathers doth pardon our faults when he hath adopted vs for his children therefore he will neyther drive vs out of dores though we be vnperfect nor cast our workes out of his sight though they be staynd with many spots Hence is it that the scripture sayth in playne words Though the righteous fall that is Psal 37.24 though he sinne thus or thus yet he shall not be cast off Let the godly therefore remember though they stumble and fall this way or that way that God remembreth and will not forsake his worke so that God will finish the beginning of salvation which he hath begun to worke in them Phil. 1.6 because God loveth and accepteth both them and their workes Therefore although God doe punish the sinnes and transgressions of his children by sundry wayes and divers afflictions yet doth hee not execute revenge vpon them in that extremity as hee doth vpon the reprobates but vseth towards them a fatherly and milde chastisement as a most wholesome medicine whereof there is a most comfortable promise Psalme 89. verse 31. and so forward Furthermore seeing the workes of the godly are vnperfect theyr obedience also which they perfourme and yeeld vnto God must needs be vnperfect But although it be such yet God not for any inward merit and worthines of it but for his owne grace and mercyes sake doth no lesse approve and accept it then if it were altogether perfect and absolute in every poynt As a father is contented with any indeavour of his sonne and requireth not of him an exact perfection of worke so that hee see him obedient and dutifull from his heart so God also doth not reiect the earnest and sincere study and endeavour of obedience in his children but God doth approve it as perfect because he esteemeth an obedient will as a worke done for that cause hee doth accept and like of any care of obedience so that it be sincere and proceede from the heart And albeit that care be defective and vnperfect which in it selfe deserveth rather to be reiected then favoured yet God doth behold it with a mercifull countenance and fatherly love This condition and circumstance the Prophet Malachy setteth downe in playne words Mal. 3.17 saying They shall be vnto me sayth the Lord in that day for a flock and I will spare them as a man spareth his owne sonne that serveth him As therefore a father doth not require full and perfect obedience of his sonne so likewise God doth not demaund exact and perfect obedience of his children but is content with such as they for the measure of humane fraylety are able to perfourme therefore whatsoever God promiseth vnto the keepers of his lawe that he will give them This do the regenerate and godly obtayne and come vnto not that theyr workes deserve this in theyr worth and excellency but because the infinitenes of Gods goodnes and mercy hath so disposed and appoynted it To conclude although the works and obedience of the godly be imperfect and cannot merit salvation yet for all that they are not vnprofitable nor to be left vndone for they may be profitable for other ends many of which are ordeyned for one thing Heere therefore I suppose it very fit and not vnprofitable if I speake somewhat largely and playnely concerning good workes and that for the Papists sake who doe wholy corrupt and quite overthrow the vse of these workes as also of all the scripture beside But that these things beeing conteyned in a briefe summary and set downe in a playne method may the more orderly be handled of me and the more easily be vnderstood of the reader these three things ought to be considered as markes set before vs. First what and what manner of workes there be in this life and whether the grace of God may be attayned and gotten by them or no. Secondly seeing that life everlasting is by all meanes the meere and free gift of God why the scripture in many places doth promise a reward and ascribe salvation vnto them Thirdly why good workes are to be done seeing salvation is by no meanes attayned by them That the first may rightly be vnderstood we must know that the works of man by reason of his divers condition are diversly to be considered for we must iudge of the effect by the nature and condition of the cause If therefore there be a diversity found in the cause it ought likewise to be considered in the effect for one and the selfesame thing cannot be spoken and affirmed of divers matters and of vnlike things the iudgement must likewise be vnlike Therefore man as touching his nature is wicked and vntoward yea and so wicked that he is extreamely contrary vnto God and his will so that his workes also before regeneration must needs be evill For from an evill cause there can proceede and be expected nothing but an evill effect because the effect differeth not from the cause so that these workes are worthily reiected of God as worthy of eternall death and the punishment thereof and beeing so reiected are most iustly condemned because they are extreamely contrary vnto the will of God Thus man and his workes are so contrary vnto the lawe of God as that there can bee nothing more extreamely contrary How then can man perfourme any thing in this estate of corruption and iniquity which may be approved or acceptable vnto God when as man in the corruption of his nature and in all his thoughts and actions is an enemy vnto God how can he deserve any thing at Gods hands Therefore as man in this estate is wholy corrupt and evill so likewise doth he bring forth evill and corrupt workes by which he can deserve nothing else of God but eternall death But heere the Papists with all their wit are out of the way in that they fayne that there are certayne
the onely strong anchor which fastneth and preserveth the ship of Christian fayth in the heavenly Sanctuary as in an haven most sure from all the dangers of stormes agaynst all the rage of hell and the turbulent motions of the world So that no floods nor no tempests can arise and swell so great as by which this anchor may be loosed and the ship broken and drowned Also this Chayne is as a strong engine to destroy all the loftinesse of men which doth arrogate any thing as proper vnto it selfe and it is as a sharpe sword to stabbe and quell theyr presumption and pride which doth extoll and lift vp it selfe more then it should Lastly it is as a long and golden line which stretcheth it selfe from one part of the heaven vnto an other that every of the Elect wheresoever may lay sure holde vpon it and very well apply it vnto themselves Therefore as is sayde before in a word or two he that desireth to profit in the knowledge of this Chayne and to confirme himselfe in it fruitfully must above all things take heede that he begin not at the highest cause of Predestination that lieth hidden in the counsell of God but that hee ascend by little and little as it were by degrees from the last effects thereof vnto the first cause so that he begin at regeneration from thence that hee goe to iustification from thence vnto true faith from that vnto vocation from this vnto eternall election from that let him passe and ascend vnto the gratious will of God that effecteth all these things There must hee settle and ground the anchor of his fayth But God beginneth a contrary way in descending vnto vs For hee beginneth at the first cause and proceedeth through meanes vnto the last effect vntill he bring and draw vs vnto himselfe Of the effects of reprobation which are contrary vnto the effects of Election Also what benefites of God the Elect and reprobates have common and what not And that the iudgement of God concerning both is stedfast and eternall CHAP. 38. NOw the effects of Election being set down and declared the effects of reprobation are briefely to be set forth For the effects of Election cannot rightly bee vnderstood vnlesse the opposite effects of reprobation be likewise weighed and considered that so one contrary may be more illustrated and made more playne by an other Now certaine effects are common vnto the reprobate with the Elect as namely Creation and other both many and great temporall blessings and helpes of this life as food and apparel and the rest of the blessings of this life which belong rather to the body then the soule But of those blessings that belong vnto Salvation the reason is farre otherwise they are in a continuall opposition and contrariety For the Elect are called vnto Christ by grace the reprobate are deprived of that grace whereas the Elect are inlightned conuerted vnto God there the reprobate are blinded and hardened whereas these hate sinne and depart from it there they give themselves over vnto it and continue in it where these are raysed vp vnto heavenly glory and are indued with everlasting life there they arise vnto iudgement and are cast into everlasting torment So that the reprobates remayne hardened in their sinnes and strangers from God Therefore by these notes and infallible tokens God doth poynt at as it were with his finger what manner of iudgement is prepared for them and doth distinguish them from his children whom hee hath begotten agayne This is in a generallitie true of all but it is a dangerous thing to conclude this of any one in particular For many of the Elect beeing oftentimes indued with fayth even in the agony of death are converted vnto Christ in the last gaspe of life Both these come to passe thus God so willing and disposing them hee bringeth some vnto repentance through his compassionate goodnesse and bringeth not others according to his iust iudgement that in the one we may perceive his vndeserved grace in the other his iust iudgement and theyr deserved punishment as Augustine sayth In Epist ad Sixtum This condition on both sides is stedfast For God is eternall so likewise the decrees of Election and reprobation are everlasting and vnchangeable therefore none of the Elect shall perish neyther shall any of the reprobates be saved Let no man hence take occasion to live licentiously because the condition of both is vnchangeable for that Predestination is a cause to every man why hee should stand fast Tom. 7.1244 but vnto none a cause why he should fall sayth Augustine These things come necessarily to passe on both sides God so disposing the matter and cannot happen otherwise because no other efficient cause can bee found in them but onely the free and righteous will of God For there is nothing without God which may moove him to this or that thing So that God willeth a thing and directeth it vnto the end because it so pleaseth and seemeth good vnto him So he alone and none other is the onely cause of his will for none can prescribe any thing vnto him because no man is superior or equal vnto him Therefore in as much as he saveth some by grace and condemneth others in iustice wee ought to seeke no other cause hereof but onely his determinate will and absolute good pleasure And that hee hath ordayned certayne vnto destruction it is as certayne as God himselfe is God For if he were willing simply and absolutely to save all and every one then surely he would give all men all things necessary vnto Salvation but he giveth not all men all thinges necessary vnto Salvation therefore hee will not save all and every one For he that denies a man the meanes to attayne vnto some end doth much more deny him the end it selfe For he that bestoweth not the lesser vpon a man how will hee bestow that which is greater A short conclusion of this worke shewing the chiefe vse thereof and exhorting every of the godly vnto thankefulnesse and sinceritie of life CHAP. 39. THe vse of this doctrine is very great and above all most wholesome First that all the prayse and glory of our Salvation should bee wholy attributed vnto God onely in that he of his mercifull goodnes hath vouchsafed to chuse vs miserable sinners vnto everlasting Salvation and to adopt vs for children through Iesus Christ when as hee had a thousand most iust occasions for which he might worthily condemne vs and whenas there was not one cause in vs wherefore hee should give vs no not the least droppe of cold water So that by choosing vs altogether most vnworthy hee hath made vs worthy through the worthinesse of his Sonne Therefore this free and everlasting Election hath the goodnesse of God and the merite of Christ and the worthinesse thereof for his sure foundation and ground For if the Sonne of God had not beene willing to suffer and satisfie for our sinnes and if God had not beene willing to impute this his satisfaction vnto vs for righteousnesse not one of vs had beene elected vnto Salvation but every one had beene condemned vnto everlasting death So that in this Election the great and incredible goodnesse of God and the most vehement and affectionate love of God towards vs doth appeare as in a most cleere mirror Secondly all that embrace the pure doctrine of the Gospell and doe by a true fayth beleeve in Christ and persevere in him have strong and excellent consolation from hence in that they are elected from everlasting vnto eternall Salvation without any merite eyther foregoing or following and that this blessed and saving Decree concerning our Salvation is vnchangeable and therefore that they can no more fayle and be prevented of Salvation and heavenly glory then God can be separated from his Godhead For as God is everlasting and vnchangeable by nature so also that his Decree and good pleasure concerning the Salvation of the Elect is everlasting and vnchangeable For the vnchangeablenesse sake of this Decree all and every of them which truely beleeve in Christ have most strong and certaine consolation with which they may comfort and refresh themselves in adversitie and other spirituall temptations Wherefore all idolatrie and superstition all hypocrisie and vnbeleefe all false doctrine and desperation being condemned and set aside let vs from the bottome of our heartes and inward affections give thanks vnto God and to his Sonne because that wee are freely elect by God from everlasting and fully redeemed by Christ from all evill and shall so remaine elected and redeemed for ever without any disturbance Let vs therefore all and every of vs with the whole affection of our minde heartily with one mind and one mouth beseech the most merciful Sonne of God our Redeemer that hee would purge vs from the filthinesse of our sinnes by the power of his spirite and renew and fashion vs dayly more and more vnto his owne Image that by living holy and without blame here we may walke faithfully and constantly in his holy commandements and in the true path of the Elect vntill we come vnto the price of our high Calling and to that heavenly Glory and blessed Life to come where abounding in great and vnspeakeable gladnesse no trouble or sorrow beeing mixed with it wee shall triumph with gladsome countenances and ioyfull hearts and possesse vnspeakeable ioyes world without end Amen * ⎠* To God the Father the Sonne and the holy Ghost be given all praise and glorie for ever Amen