CHAP. 23. FVrthermore that every man may the more safely exercise himselfe in this doctrine of Predestination and profite soundly in it these foure heads must alwayes be knowne and considered First that eternall and free Election in Christ be accounted to be the onely ground-worke of all Salvation and that so that not the least part of Salvation be sought elsewhere then from that one doctrine of Predestination which if it should be sought elsewhere the true naturall meaning of the Scripture in many places will not onely be missed and the conscience out of quiet and tormented being vexed as well with continuall feare as doubting but also Salvation it selfe will bee hazarded But seeing that I have spoken more fully of this matter in the Chapters fore-going and that this doctrine is confirmed by testimonies of Scripture I thinke there neede no more to be spoken of it in this place Secondly that concerning God he conceive nothing but a most sure and strong hope of his salvation and be most certainely perswaded in himselfe that he is one of the number of the elect and let no sinnes or continuall slippes weaken his faith or discourage his hope concerning his election For oftentimes many are of the number of the elect which live a very bad life and yet by the goodnes of God are brought to repentance through whose patience they are not taken out of this life in the very committing of their wickednes that it might be made knowne vnto them and their fellow heyres out of how great a mischiefe the grace of God can deliver them as Augustine speaketh Moreover Tom. 7. Colum. 170 Rom. 8. although the holy spirit do governe the children of God yet many times it suffereth them to fall into great sinnes that they might be more and more humbled and being so humbled they might repent the more hartily and have a fellow feeling of others that fall and yet afterwards he bringeth them againe into the right way to salvation by true repentance and if a man beleeve not that he is of the number of the elect he shall surely do great iniury against God as if he would mock any man or call any man vnto Christ in vayne Agayne although many more be ordeyned vnto destruction then to salvation yet that ought not to move or trouble any man because that the Scripture doth no where say that this or that man in particular is a reprobate therefore let not this or that man thinke himselfe of the number of the reprobates which if he shall do and beleeve that he is a reprobate he is iniurious against God and envious of his own salvation but let him much diligently betake himselfe vnto continuall prayer and give himselfe to the reading of the Gospell and exercise his faith in Christ by the study of holynes and say with the Apostle Luke 17.5 Lord increase my faith and then in the end he shall truly feele in his soule more and more that he is of the number of the elect Furthermore let no man presuppose that he is hated or detested of God by reason of any afflictions how great or how lasting soever they be For God is then most ready to bestow life everlasting when he sheweth himselfe to be contraryly minded as Augustine else-where well observeth So that whē he afflicteth Christians with these or those troubls he doth either chastice their sinnes or else they are exercised in a spirituall tryall and such are proposed vnto others as valiant and worthy captaynes eyther for their willing obedience or else for their invincible patience and strength and they being striken with these afflictions as with Gods rod are reduced vnto a more sober cariage and right-course of life So the fatherly love of God striveth with the perverse wickednes of man vntill at the last it softneth it and maketh it better And so S. Augustine rightly witnesseth elsewhere The common crosse and calamity of the godly is not a sentence to punish but an affliction to heale therefore he often punisheth his children to drive them to repentance and draw them to himselfe Hether apperteineth that of S. Austine which sayth elsewhere The afflictions that oppresse vs compell vs to go to God To this also belongeth that of the Prophet Amos Amos. 4.9 who sayth I have smitten you with blasting and mildew your great gardens and your Vineyards and your figge-trees and your olive-trees did the palmer-worme devoure yet have ye not returned vnto me sayth the Lord. By these things therefore it appeareth that God afflicteth his children that he might amend them and he amendeth them for this cause to save them Therefore let all the godly not onely submit both their hands but also their whole body and soule vnder his rod especially seeing that the afflictions that are sent vnto them are as Gods hammers by which as vpon an anvile they are fourmed and made fit for his kingdome and celestiall glory Seeing then that afflictions are as spirituall chariots to carry men into heaven they do minister much better matter to trust wel in God then any matter at all to despaire so that they are to be accounted the medicines of our sinnes and the remedies of our falls Againe out of them the godly learne that God doth not grant nor promise vnto his childrē a freedom from punishment but that he only promiseth them a fatherly moderation in their punishments that he will not execute vengeance on them in the highest degree So that betweene this great gentlenes of God which otherwise might be some alurement vnto sinne and his extreame rigor which would cast men hedlong into destruction this midle chasticement of his is put as wholesome temperature So also must we iudge of the inward temptations with which as often as God doth prick and vrge his children so often doth he try their faith prove their patience and stirre them vp vnto earnest prayer Therefore God will have his children to live heere vnder a continuall crosse both that being convicted of theyr owne infirmitie they might be humbled and that beeing humbled they might learne to seeke strength and helpe from God for if things went alwayes well with them according vnto theyr owne minde they woulde not acknowledge theyr owne weakenes nor thinke that they stand in neede of Gods helpe and also that the stubbornes of the flesh might dayly more and more bee subdued and brought vnder by the remedie of the crosse And lastly that they might be withdrawne from the desires of the world and the concupiscences of the flesh and be incited to the meditation and search of heavenly things knowing that their felicity consisteth not in the things of this world By this it may be playnely gathered that the afflictions of the godly are vnto them as it were spirituall provokements to call vpon God and most wholesome remedy and medicine for their sinnes In which respect those things which men thinke many times to be noysome evils
theyr most vayne imaginations but wee for our opinion have the mouth of God himselfe and the whole Scripture as the onely most faythfull teacher Moreover wee separate good workes from iustifying and not from the party iustified but they place them as well in the act of iustifyng as in the person iustified We do this iustly because man can bee iustified by no other meanes nor acquited of his sins but by the onely Acts 4.12 free mercy of God and merit of Christ alone But the Papistes doe vniustly because all and each of those works which they bragge of and the Monckes dreame of are rather an hinderance then a furtherance vnto iustification Therefore those workes which follow a iustified man flow from true fayth are wholy to be embraced and done as farre as mans weakenesse can performe These workes are necessary vnto every Christian because they cannot be separated from true fayth For on whomsoever God doth bestow and inspire fayth by his spirite through the word him also doth hee renew and make willing and fitte for the performance of good workes so that workes doe follow fayth as the effects doe follow the cause And as effects cannot be separated from the cause so neyther can good workes from fayth Here by evident reasons is shewed how great both publike and private commodities doe flow from the studious care of good works And the vnsavory slaunders of the Papists which say that good workes are reiected by the Protestants are refuted CHAP. 32. ANd why these good works should be done the reasons which follow in order will declare Amongst these reasons some appertayne vnto God some vnto our selves some vnto our neighbour Therefore good works ought chiefely to be done for Gods cause for he commandeth that we should depart from evill and doe good Psal 37.29 So that first of all good works are to be done because God will have it so that in this life we should begin our new obedience that is due vnto him and finish it in the life to come We are not left vnto our owne selves to do what seemeth good in our owne eyes but it standeth vs vpon to do his will vnder whose iurisdiction we are Hence it is Ioh. 15.12 that Christ in S. Iohn sayth This is my commandement that yee love one another as I have loved you This therefore is the chiefest end to obey God and his commandements for God is glorified by a godly life and an holy conversation For he that liveth godly honoureth God because hee performeth obedience vnto him and expresseth and resembleth his image and giveth occasion that others may glorifie God also Mat. 5 16. On the contrary they which live a dissolute and an vngodly life do dishonour God for albeit they prayse him with theyr lippes and tongue yet by theyr wicked deeds and vngodly life they speake evill of him though they keepe silence and say not a word Secondly good workes are to bee done for the Gospels sake that it may be beautified and adorned with good manners and vertuous and honest actions Tit. 2.10 For a godly and blamelesse life is an honor and ornament vnto the Gospel So by godly endevours and holy workes it is brought to passe that the doctrine of the Gospel is approved and well spoken of among the adversaries For often it hapneth that they by this meanes are allured to the imbracing of the Gospel Further good works are to be done for the cause of our thankefulnesse for it is a iust and equall thing that we should love and prayse him by whom we are redeemed from the power of sinne and of the divell and of whom we have receyved and dayly do receyve so many benefites which cannot be done without a pure mind an holy life and chast body For an impure and wicked life is rather the dishonouring then praysing of God Agayne as we are iustified by fayth through the grace of God and merit of Christ and freely made heires of the heavenly kingdome so also by a carefull desire of good works we ought dayly and continually to shew manifest our selves to be thankfull vnto God for so great a benefit These are the reasons why good workes are to bee done for Gods sake Now the reasons follow why they are to be done for our owne sake First therefore we ought to do good workes because they are sure and vnfallible signes of our faith For as the tree cannot be knowne what manner of one it is but by the fruites thereof so also is faith knowne by a godly and holy life For although faith hath her secret abiding inwardly in the heart yet there it remayneth not idle but bringeth forth good workes outwardly and sheweth it selfe vnto men So that where honest actions and a godly conversation is and appeareth in the outward worke there must true faith needs be likewise for dissimulation hipocrisy doth not long deceive and keepe itselfe close Therefore in whose minde soever a sincere care and desire to do good dwelleth let him know that he hath true fayth For without fayth there raigneth in man no care nor desire but onely how to sinne On the contrary fayth is exercised and strengthened by good workes 2. Pet. 1.10 so that continually by dayly increase it is augmented and groweth greater Therefore Paul admonisheth Timothy 2. Tim. 1.6 to stirre vp the gift of God that is in him that it might encrease more and more and make larger proceedinges Also it is seemely for a man to adorne and garnish his life and calling with holy and religious manners Therefore the Scripture admonisheth and exhorteth Ephes 4 1. that every one should so walke as beseemeth the Calling wherewith he is called Likewise temporall punishments are often avoyded by good workes For where sinnes are committed and heaped vp with a strong hand there also the iudgements of God against them sleepeth not For that tree which bringeth forth no fruite is wont to be cutte downe Mat. 7.19 and cast into the fire by which saying wee are taught that punishment is an vnseparable companion of an vngodly life For the more securely that man sinneth the more severely God punisheth Lastly by the serious and sincere study of good works the goods both of the body and of the soule are augmented For the more earnestly that a man giveth himselfe vnto godlinesse and striveth vnto integritie the more is his corrupt and sinfull nature amended and hee the more renewed vnto the image of God For this cause the Prophets and Apostles doe so greatly exhort and vrge men vnto all godlinesse and innocency of life Likewise good workes are very profitable and much avayleable to the attaynement of prosperity in this life For God suffereth not that his children should languish and die beeing consumed with want Of which thing there are many testimonies of Scripture extant in divers places wherein hee promiseth many and sundry good turnes
Apostles purpose to exhort the godly to an invincible patience and an vndaunted perseverance that being susteyned with a certayne hope and constant assurance they should wayt for an happy issue out of all theyr miseries yet notwithstanding he layes open the true fountaynes and springs from whence salvation flowes and springs foorth and sets downe the fyrst causes from whence it is derived poynting at them as it were with his finger And surely in every word of that place there is not onely great importance and singular grace but also the words themselves are for the most part compleat and perfect oracles and conteyne in them whole sentences I have thought good therefore briefly to runne over and compendiously to expound them But before I set vpon the exposition of the words the order and course of the causes of Salvation must seriously be weighed and considered For the causes in regard of their coherence are raunged and displayed by Saint Paule by a most divine skill and a most exquisite and logicall methode For in the first place he setteth downe the foreknowledge of God as the first and soveraigne cause Then he proceedes vnto predestination as being next to that Next he turneth his course and manner of teaching to the effects of both these as to the subordinate and second causes For God by his foreknowledge foresawe all things from before all beginnings Nothing is exempt from this foreknowledge of God but all things and every one thing is contayned and comprehended in that After this hee descendeth from this generall and common fore-knowledge of God as from a large and vnlimited voyce vnto predestination as vnto a more speciall kinde included in this fore-knowledge and so hee proceedes from a generality vnto a more certayne and particular kind For the foreknowledge as in the larger signification it is taken for his providence is Gods eternall decree by which he determined to make the world and all that is therein and to make his glory manifest vnto reasonable creatures namely vnto men and Angels by the governement of the things which hee had made But predestination chiefely is referd and restreyned vnto mankinde which God by predestination hath divided into two kindes of men so that of his owne sole and vndeserved grace he hath chosen some from eternitie whom he would make his heyres in Christ and bring to everlasting salvation and hath appoynted other some vnto everlasting punishment and destruction to the which also he brings them by his iust iudgement from their owne deserts Then the Apostle proceedeth vnto the subordinate causes of salvation and sheweth by what meanes and degrees the elect on the one side come to eternall life and the reprobate on the other side are brought to eternall torments as hereafter in the declaration hereof shall clearely and plainely appeare Furthermore also I thinke this worthy the observing to shew in what order Saint Paule hath disposed and placed the causes of Salvation in respect of time And he hath digested them with such arte and method as that he hath divided them into three distinct differences of times For certayne of them do farre surpasse and exceede all transitory times as Gods foreknowledge and predestination these two causes of Salvation were from eternity appoynted of God without any beginning Certayne of them are made and remayne in time and in these succeeding ages as vocation and iustification the former of which is wrought by the outward preaching of Gods word and the inward working of the holy spirit in the heart and will of man and the latter is gotten and bestowed vpon man by the onely merites and power of Christ his passion So these two causes doe arise in this life and in our age Certayne of them are mixt so that partly they are wrought in this life partly in the time to come after this life as namely they which are begun heere and finished there as glorification and those things that depend thereof This glorification consisteth in the true image of God and the conforming of our will with his will And this image of God and fashioning of our will with his will ariseth and springeth from true and effectuall regeneration And regeneration beginneth in this life presently vpon our vocation and is increased and continued through the whole course of our life vntill at the last it be throughly consummated and finished in an other life Therfore these inferior second causes are as it wer certaine means interposd degrees by which the holy men of God by his eternall counsell are brought to the full possession and fruition of everlasting life and salvation as heereafter shall be shewed in the handling of them In the next place these causes do as aptly agree together betweene themselves in their order and placing as the links of any chayne so that no one of them can be moved out of his place but the whole rancke and order of them will be broken and fall to nothing The order therefore and placing of these causes is in the manner of a golden and princely Chayne whose linkes hang together so artificially and workemanlike that not one linke can be taken away without the breaking of the whole Chayne And this Chayne is nothing else but an excellent glasse of Gods goodnes and mercy for the holy Ghost hath made and linked together this Chayne of the best and chiefest of Gods benefits and it is the highest honour and incredible glory of Gods children with which they are beautified in this life and shall be crowned like Kings in that life eternall which is to come and shall shine more bright then the Sunne it selfe in his chiefest glory And to conclude this Chayne is as it were a golden and celestiall hooke wherewith the Sonne of God letting it downe from heaven draweth his elect from out this world as out of a raging and tempestuous sea and bringeth them into his heavenly and everlasting rest as into an harbor most safe from the danger of any storme and into a most pleasant place of refreshing and freedome from all miseries Lastly the Linkes of this Chayne are in number five in every of which what and howe great benefites of God are conteyned and included in the declaration hereof shall hereafter be shewed These thinges I thought good for certayne causes to set downe as some briefe and compendious Preface before I would handle the exposition of the words which now beeing finished I doe betake my selfe orderly to those thinges which as yet remayne to bee handled and discussed Now the holy Spirite vouchsafe to bee present with me by his holy inspiration and direction and to guide me that am to speake of such high and hidden Mysteries of Heavenly thinges and so inlighten and direct my vnderstanding by his bright-shining Light that those things which shall be spoken concerning the chiefest Articles of Christian Fayth and Principles of Religion may be so spoken of me that they may tende to the Honour and
betweene them then there is betweene fire and water or then can be shewen betweene any other naturall disagreeing contraries So that whatsoever is attributed to the one must needes be withdrawne from the other one and the selfe same thing doth not please nor agree to them both nor one and the selfe same thing can in no sort bee attributed and given to both They therefore which follow the one must needes shunne and flie from the other and they which shunne and flie from the one must needes follow and embrace the other For there can come no meane betweene two things so extreamely contrary And let this suffice to be briefely touched and spoken by the way concerning the first Linke of Saint Paules Chayne Of Predestination howe it is distinguished from Foreknowledge how many wayes it is taken of how many Degrees it consisteth what it is and how it is distinguished from Fore-knowledge CHAP. 5. THe second Linke of Pauls Chayne is Predestination and this Predestination is put vnder Fore-knowledge as vnder the first and larger Cause For Gods Fore-knowledge stretcheth it selfe vnto the whole compasse of the vniversall World and to all the parts thereof and to all the qualities and actions of the parts of it and as well to those thinges that shall be made as vnto those things that are made and beholdeth and comprehendeth as well the evill workes of the wicked as the good workes of God But Predestination is restrayned and bound vnto reasonable Creatures Who seeth not therefore that Fore-knowledge is a word of a larger signification and Predestination a word of a stricter signification Yet notwithstanding the Apostle doth restraine this generall word vnto the Salvation of the Elect in this present place and therefore rightly affirmeth that whom God knew before that is whom hee determined to save those also hath hee predestinate that they might bee made like vnto the Image of his Sonne to witte first in the Crosse and afterward in glory For Gods chosen Children must vnder-goe and suffer many reproches and slaunders a hard Warre-fare and Conflictes and diverse and sundry Persecutions and Oppressions as long as they remayne in this life for the name of Christ and the Profession thereof before they can come to that ioyfull Tryumph and heavenly Glorie There also shall they be like vnto Christ as they have beene Partakers of his Crosse heere in this life But before wee beginne or declare the Definition of Predestination three things must be cleared first whether there bee Predestination or no secondly in howe many Degrees this worde Predestination is contayned and expressed and lastly howe many wayes it is taken First therefore wee must diligently enquire whether there be Predestination or no lest this Labour and Treatise may seeme to be vndertaken and pursued in vayne But that there is Predestination it appeareth and may evidently bee prooved first by diverse and pregnant places of Scriptures and also by famous Myracles The Scripture certainely in many places prooveth and declareth that God doth alwayes choose some certaine Flocke out of the whole companie of Mankinde which hee loveth adorneth and beautifieth with eternall blessings over and above all the rest For the proofe of this many manifest places of Scripture may be produced and cited as namely these Many are called Cap. 20. vers 16. Cap. 15. vers 16. Cap. 10. vers 16. but fewe are chosen sayth Christ in Saint Matthewe And agayne You have not chosen me but I have chosen you sayth Christ in Saint Iohn And agayne And other Sheepe I have which are not of this Folde them also must I bring and they shall heare my voyce and there shall be one Fold and one Shepheard saith Christ in Saint Iohn Also he hath chosen vs in him before the foundations of the world were layd that wee should bee holy and without blame before him through love Cap. 1. v. 4. sayth Saint Paul to the Ephesians Againe I have much people in this City saith the Lord vnto Paul in the Actes of the Apostles Many such testimonies may bee produced out of the holy Scriptures which clearely and playnely shewe and teach that God hath mercifully chosen some to Salvation and hath iustly reiected some from it Neither of which come by any chance of Fortune or Will of man but both proceede from Gods eternall and vnchangeable Decree And where Election is allowed there cannot be allowed or approved the accepting of all Furthermore there are almost an innumerable company of sayings and sentences all about in the holy Scriptures in which God hath promised to a fewe even to such as love him eternall ioyes such as neyther eye hath seene nor eare hath heard nor hath entred into the heart of man Hither belong all those Testimonies of Scripture which preach and teach of free Remission of sinnes of Vocation of Iustification and of Sanctification They therefore which doubt whether there be any Predestination and Election or no doe call in question the whole Scriptures of God and doe defame and accuse it of manifest vntrueth And further they seeme to accuse of lightnesse and to laugh at all the Promises concerning eternall Life and the Heavenly Glory which is to bee revealed and bestowed as though they were olde wives fables As if God had inserted vayne and fruitlesse wordes in his holy Scriptures which should feede man with vayne hope and not performe and make good the Promises indeede And to conclude they which waver and remayne doubtfull concerning Election doe also doubt whether there bee any certayne Iudgement of GOD whereby hee knoweth and discerneth as by a true and infallible marke the godly from the wicked and those that shall be saved from those that shall be damned and by making a doubt of that they make a doubt whether God be God or no which thinges seeing they are false and absurde wee must conclude as a most certayne and knowne Trueth that Election is a thing certayne and vndoubted of Over and besides these testimonies of Scripture and words of promise there are divers and sundry Myracles of the conservation of the Godly found in many places of the Scripture which God hath wrought since the beginning of the world whereby it is clearely and vndoubtedly confirmed that there are some chosen of God from among the rest and beloved of him more then others Hither belongeth the saving of Noah in the Flood Gen. 6.7 Gen. 13. the delivering of Lot from the destruction of Sodome the bringing of the people of Israell out of Egypt Exod. 12.13.14 hither also belong all the places of Scripture wherein we reade that GOD hath defended the good and beaten downe and destroyed the wicked These Myracles and wonderfull workes of God doe confirme more clearely then the Noone-light that there is a certayne Flocke which above the rest God loveth with a most tender affection and with his Fatherly care doth conserve and keepe wonderfully in this life and which hee defendeth and
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
Hence it is clearely proved that God could foresee no good thing in man but that which hee himselfe doth worke in him Therefore the Papists in this poynt doe betray theyr owne grosse ignorance or wicked malice in that they are not ashamed to affyrme and to defend that Gods fore-knowledge is contrary to his grace especially seeing that wee heare nothing throughout the whole Scripture in the doctrine of Election but onely Gods good purpose and meere mercy and concerning workes fore-seene and mans merites there is not a word spoken Therefore the Papists seeing that they wrest this word of fore-knowing from the true and naturall sence thereof into a strange and mischievous vnderstanding by a glosse of their owne interpretation and vnderstand not the propiety of the phrase they fall into an errour of ambiguity of wordes and through the likenesse of words bring in a fallacy and by theyr like kinde of speaking as with a cloake they hide the colour of their mistaking of the word and as much as they can suppresse and diminish the truth Out of this which is spoken may be gathered not darkly nor doubtfully but cleerely and plainely what is the disposition of the Devill and wicked men which because they are enimyes vnto God and do hate him they cease not to darken and obscure his glory wheresoever they may And in this respect they shew their malice two manner of wayes First in that they do most earnestly hate and detest that which most especially pleaseth God and is acceptable vnto him Secondly in that they only love and most desire those things which God hath in the greatest hatred and abomination So likewise the Papists in this matter are most against that which pleaseth God most and on the contrary side do most approve and desire that which God hateth For God is most delighted with this and this is his certaine will that the elect should attaine salvation by his only free mercy But the Papists pleasure is that the elect should be saved by their owne worthines and merits Againe God doth reiect and altogether exclude mans merits in the matter of salvation but the Papists like of them and make them the causes of election salvation So that betwixt God and the Papists there is a most manifest and vehement contrariety Therefore they are not lovers of God but his sworne enimies And that they are such they do sufficiently declare by this in that they make works foreseene the causes of salvation In which thing they commit two grievous offences namely first in that they set nothing by the first and true cause in respect of their owne merits and so erect an imaginary and false cause thereof Secondly in that they labour to withdraw mankind from God and having withdrawne thē from him as much as in them lieth sell them as bondslaves to the devill So that the Papists on the one side are cruell and iniurious against men and on the other side sacrilegious and blasphemous against God because they alwayes hinder his glory and derogate from his Maiesty as much as their ability can stretch vnto On the contrary S. Paul although before his conversion he was in the Iewish profession vnreproveable and after his conversion farre more holy then all the popelings yet he to the Philippians Phi. 3.6.8 not onely constantly and boldly excludeth all workes and merites as well going before as following after faith but also accounteth them for dung that in steed of them having gayned Christ of an vngodly and wretched man he might become iust and rich Heere also we must know that the Papists as they do forsake God and resist his grace so also they do not onely shut vp the dore of his mercy against themselves but even pluck on their owne necks an horrible curse and most certayne destruction For cursed is he sayth Ieremy Iere. 17.5 that trusteth in man Therefore this glosse of the Papists concerning good works fore-seene is to be reiected as wicked and blasphemous because it is not onely not found in all the holy Scriptures but also is most extreamely contrary vnto them For God in the electing of man had respect vnto himselfe and had no regard vnto works eyther past or to come which the Apostle to the Ephesians delivereth in expresse words Ephes 1.5 saying he hath predestinated vs whom he hath adopted through Iesus Christ in himselfe according to the good pleasure of his will In that he sayth in himselfe he teacheth that God in choosing vs saw nothing but himselfe which he made any account of Therefore Gods goodnes and love is the onely roote of our election Whereas he sayth according to the good pleasure of his will that is put downe for the better cleering and expressing of the truth and by that we are taught that Gods free goodnes could not but with great difficulty by perswasion have beene beaten into vs. And what I pray you could God foresee in vs in our election seeing that our whole being Act. 17.28 and what good thing so ever we have 1. Cor. 4.7 we have received it and inioy it by him onely Wherefore that the true cause of election may be held of vs we must in no wise frequent the schoole of the Papists but we must search and follow the holy Scripture which is the onely Schoolemaister and the most faithfull expositor of eternall salvation Sathan hath inspired and suggested into the Papists this opinion of workes foreseene that by it he might withdraw men from the true cause of their salvation and so cast them headlong into eternall destruction For Sathan well knew that mans whole salvation would fall to the ground except it were wholy fetched and derived from God Surely there cannot be given vnto mankinde a greater nor more pernicious hurt then this opinion is and there is no vice worse then this divelish pride which snatcheth from God his chiefest honour and stealeth away the prayse of his mercy Therefore this more then frantike opinion of faith foreseene is vtterly to be cast off and refused Heere is shewed by cleere and vnanswereable arguments how horribly and grievously the Papists do offend against Gods divine Maiesty by their pestilent opinion of faith or workes foreseene CHAP. 13. FOr the Papists in that divelish opinion do offend against God against his Maiesty many waies and do commit many sacrilegious offences First they do offend against the fatherly goodnes free mercy of God For Gods mercy is the onely fountayne of all goodnes in such sort that there is no good which may any where be found but it floweth and springeth of that fountayne Moreover God is so good and mercifull that he will be acknowledged and honoured for no other vertue nor property more then for his free goodnes and mercy Hence it commeth to passe that the holy scripture when it speaketh of Gods mercy doth heape and recken vp as it were in a catalogue many words signifying one and
lifteth vp such as bee downe but hee which thinketh there is any goodnesse in himselfe striveth agaynst humblenesse of minde and is an enemy vnto the grace of God and is a secret adversary against God and prowdly set against his owne Salvation But Predestination bringeth down a man that it may lift him vp agayne by the grace of God For the least thought of the least goodnesse in man is repugnant against the grace of God Therefore this must first be taken away and driven out that the grace of God may take place Furthermore the Decree of Election is necessary for vs to know for this cause also because that it edifieth and buildeth vp our fayth strongly and surely and maketh vs most certayne that Salvation cannot fayle vs. For there is no better nor fitter meanes for the building vp of our fayth then free Election which doth consist in the eternall and vnchangeable Decree and good pleasure of God so that Salvation which dependeth thereupon cannot be intercepted or taken from vs by any creatures For therefore Salvation is certayne vnmooveable because it is grounded vpon the Counsell of God and is reserved and kept vntouched agaynst all the assaultes and subtilties of Sathan Heere therefore wee ought to know that Salvation proceedeth from two distinct causes First it floweth from the love of God as from an heavenly fountayne and then it is purchased by the blood and merites of Christ Christ ioyneth both these causes together saying God so loved the world Ioh. 3.16 that hee gave his onely begotten Sonne that all which beleeved in him should not perish but have everlasting life Vpon this therefore is our whole Salvation and the vnfallible hope and safety thereof settled and grounded in that God the most Mighty hath given vs vnto his Sonne as his owne proper goods and doth iustifie vs in him and doth not suffer vs beeing iustified Ioh. 10.29 to bee taken out of his hand Hence is the Salvation of the Faythfull stedfast and sure Therefore this doctrine of Election seeing it is the onely gate vnto righteousnes the onely way vnto God and the onely entrance into heaven it is not as some falsely thinke the occasion of desperation the breake-necke of Salvation and as it pleaseth some the deepe pit of perdition neyther is it a subtill and dangerous speculation as others report which tyreth mens minds without any fruite and beguileth and deceyveth them with vayne words but it is a sound and profitable doctrine which tendeth vnto godlinesse and to a serious feare of God and chiefely it is profitable to represse and keepe vnder the pride and arrogancy of man For what thing can more ravish vs with the love and admiration of Gods exceeding great goodnesse towardes vs then Gods free and more then fatherly Election in that of his aboundant grace and mercy he hath appoynted certayne Salvation for vs before we were and stayed not so long till wee came vnto him and desired Salvation of him Was it not a mercie above all mercies in that hee ordayned Salvation for vs which beleeve in Christ and embrace his Gospel before he had created vs Was not this also a singular and inestimable mercie above all mercies in that he hath elected vs in Christ and adopted vs for sonnes which were in our selves altogether wretched and vnworthy and deserved rather to be condemned then to bee saved was it not an honour above all honours in that of the children of wrath hee made vs the children of God and the brethren of Christ Is not this noblenesse above all nobility and dignity above all dignity to have God for our Father to have Christ for our brother and to heare his Church as our mother and to be a true and lively member thereof This doctrine of Election is not onely the chiefe part of the Gospel but also the foundation of the Gospel and the issue and chiefe poynt of our Salvation For Augustine of the Predestination of Saintes Cap. 15. doth expressely teach that Christ himselfe was predestinate that he should be our Head and Redeemer and we were predestinate that we should be his members So that seeing Christ is the chiefe and singular light of Predestination and the same is the Head and Foundation of the whole Gospel Therefore the whole Gospel doth flow and depend from nothing else but from Predestination together with Christ For the whole worke of the Gospel is in this one thing and there it is called Gospel that is ioyfull tidings because it witnesseth vnto men that theyr sinnes are forgiven and pardoned through the death of Christ without any respect had vnto theyr workes that so they might be freely iustified and absolved and delivered from theyr sinnes in the iudgement of God And this iustification proceedeth from Predestination as from the first fountayne of Salvation as Paul in this his chaine doth expressely teach saying that those onely are iustified which are predestinate before of God Therefore free iustification cannot bee helde and maintayned except free predestination be first granted and defended Wherefore seeing that Predestination is the cause and originall of iustification it is in no wise to be concealed or suppressed but ought publikely and openly to be published and preached freely without restraint throughout the whole worlde that this exceeding and infinite goodnesse of God towards men might be made manifest and knowne vnto them that they might learne to distrust themselves and to put their confidence in God that they might seeke for Salvation and finde it not in themselves nor by theyr owne merits but in God and from his goodnesse The Sonne of God himselfe and his holy Apostles and also the Prophets haue taught and stood vpon this doctrine publikely in the whole assembly of the Church The Scripture of both the Testaments is full of this mattter especially the Gospel of saint Iohn is as a cleare glasse wherein Predestination is represented and published abroad For there is no Chapter in that Booke where there is not mention of Predestination eyther in expresse words or in the sence and meaning of it And although there have beene alwayes some from the beginning of the Gospel which perswaded by the allurements and wisedome of the flesh have thought that the doctrine of Predestination should not be openly taught and published abroad because they feared that it would be the occasion and mistresse of desperation or of a dissolute life yet they are in no sort to be beleeved nor followed For the causes which they alledge although at the first sight they may seeme to have some colour or weight yet indeed they do but cast a miste before our eyes and are of no importance For the danger which they feare is vayne and almost none at all For Predestination is the true cause the absolute matter of our greatest hope and sweetest consolation 1. Pet. 1.20 in that God our heavenly Father from eternity hath ordayned his onely begotten Sonne
and is very profitable for the Elect and the godly For they being affrighted by the hurt and example of others are thereby more humbled in spirite and the more mooved and stirred vp to the better acknowledgement and more earnest desire of Gods grace and mercy Agayne that they may learne the more diligently and studiously to hate and eschew sinne which hath procured so great dammage and such fearefull condemnation vnto others and heartily to abhorre it And on the contrary that they may frame and apply theyr whole studies and endevours to this namely to the care of conforming themselves their life and manners according to the will of God in all things that there may bee betweene their God and them one and the same will and one and the same vnwillingnesse in all thinges as there is wont to be betweene mutual and faythfull friendes So that no evill can bee so great so noysome or hurtfull but God knoweth how to order and direct it vnto the edifying and Salvation of his chosen whereby every man may easily perceyve with what tender affection God loveth his Children when as out of deadly poyson he produceth instruction and wholesome medicine for them Let them therefore with fervent prayers give great thankes to God their so good and mercifull Father in that he hath vouchsafed to save them from eternall death and confusion and to elect them vnto everlasting Salvation and Glory before others whom they excelled neyther by nature nor byrth nor were in the least respect better then they From hence it clearely appeareth and is without all controversie true that the reprobates and such as shall be condemned have not onely any iust cause for which they should murmure agaynst God and frette at his so severe iudgement but farre contrariwise they are bound to prayse and thanke God for his benefites receyved partly because they were by him created men partly because hee hath forborne them here a long time Rom. 2.4 with much patience and long suffering and hath bestowed sundry and great benefites vpon them filling them and refreshing their hearts with meat and drinke Actes 14.17 partly because he hath beautified adorned many of them with notable and excellent giftes whilest he hath made some excellent in the knowledge of narurall things some he hath not debarred from the knowledge of his word but hath wrought in them a certayne consent vnto religion and begotten in them some shew of fayth as appeareth in Iudas the traytor and in Balaam and in many others of whom Christ speaketh in Saint Matthew Cap. 7.22 But when these doe wickedly abuse those benefites and spirituall giftes they do turne to them to their greater damnation Therefore by how much they have receyved from God the greater benefites and more excellent giftes by so much the more grievous iudgement and more bitter punishment doe they by their owne default deserve and plucke vpon their owne heads Further likewise the longer that their life lasteth here the greater curse is there prepared for them But in that hee forbore them here so long and bestowed on them so many good turnes it is his incredible goodnesse and admirable clemency And in condemning of them on the one side he sheweth his iustice and on the other side he setteth forth his power his iustice in that he hth condemned them for sinne which his holy Nature and Will cannot suffer vnpunished and his power in this that hee could impose and inflict vpon them everlasting punishment and most exquisite torments Lastly the reprobates while they are in this life doe hate God their Creator cast away and make no account of his worde and grace and doe deryde and mocke at the whole religion and worship of his divine Maiestie and so honour and love not God but the divell rather Agayne many times they doe most cruelly persecute the religious worshippers of God which professe and embrace his holy Gospell that so they might satisfie their hatred they beare agaynst God and doe molest and kill them with most exquisite torments So that they are the cause of many troubles vnto the godly in this life and incense and arme the hatred and power of the whole world against them all which thinges notwithstanding God for his vnspeakeable goodnesse and love sake towards the Elect doth so guide and direct that by them theyr fayth is the more edified and theyr Salvation furthered For all things both externall and internall must needes turne and worke together for the best to them which have the most mightie God for theyr Father For although that godly men be predestinated by God and elected vnto the heavenly Glory through Christ from everlasting yet they can come vnto that glory by no other way but by the bitter crosse and sundrie troubles and afflictions of this life 2. Tim. 3 2â— Psal 34.20 For although that GOD doe love them with his most tender love that surmounteth all things yet such a lotte and condition is assigned and appointed vnto them in this life that an heavie and a continuall crosse is ioyned as an vnseparable companion vnto that his more then fatherly love For God loveth his children not with a pleasing but with a severe love so that hee chasteneth them sharpely here for their great profit that they might be made partakers of his holinesse But this is their onely hope and most strong consolation that the fatherly will of God for the verifyng and performance of their Salvation is more strong then an vnbatterable wall of brasse This reprobation ought to be preached abroad as wel as Election because that this is a great part of the holy Scriptures which are to be propounded wholy and not piece meale Rom 9.18 So Saint Paul flatly and freely affirmeth that God hardeneth who he will So the same Paul affirmeth 2. Tim. 2.20 that in a great house there are some vessels for dishonour So the same Paul sayth that Pharaoh was raised vp and appoynted for this Rom. 9.21 that God might shew his power in him Rom. 9.12 So also he affirmeth that Esau was reprobated of God Rom. 9.11 before hee had done any evill So also Christ himselfe denyeth Iohn 10.26 that the vnbeleeving Iewes are any of his stocke Matth. 22.11 So likewise he affirmeth in Matthew that to them which are without it is not given to vnderstand the mysteries of the kingdome of heaven So also in the same Gospel of Saint Matthew Cap. 13.19 hee doth by sure signes and infallible tokens discerne and make a difference betweene the elect and the reprobates and there calleth the Elect the wheate of God and the reprobate the tares of the Divell These and the like sayings and testimonies of Scriptures doe teach vs that the doctrine of reprobation ought publikely to be propounded and preached and that for these causes First that the Elect might so much the more certainely and surely repose themselves in the free
mercy of God and might so much the more strongly be confirmed Secondly the Election might be so much the more made knowne and manifest For contraries being set one against an other and compared together are made the more apparant and familiar vnto vs as also that men may knowe that this world is so governed by the providence of God that nothing else can happen vnto men but that which was fore-ordayned and appointed for them by God before the world was made Lastly this doctrine is to be vrged that the Elect might so much the more carefully eschew and avoyd sinne and exercise themselves in all the study of godlinesse and also that the reprobates may knowe what and what manner of things shall fall to theyr share and what they have deserved by theyr sinnes and wickednesse So that this doctrine is very profitable and necessary on both sides Therefore it ought dayly and diligently to be propounded and preached both to the godly and to the wicked Therefore let all religious and godly Ministers of the word of God apply themselves to this namely to preach this Decree of God publikely in the Church as the Scripture commandeth and let them not esteeme nor care for the Popes censures and curses which are like lightning breaking forth without any naturall cause appearing and not to be feared But the Papists with theyr conventicles cry out that this is an horrible opinion and not to be tollerated in the Church and this they do very craftily For they see that by this doctrine that fable which they have dispersed concerning free will and many other trifles which they chaunt out in theyr Synagogues with bigge words and lofty sentences will altogether vanish and fall to the ground Therefore they goe about to wound and stabbe the doctrine of the Apostles and of Christ concerning reprobation through the sides of the Ministers Others pretend a shadow of desperation and that this doctrine should not be preached lest men should bee cast downe and fall into desperation This danger is not so much to be feared but that the Ministers may pronounce all those things which God hath revealed in his holy word I doe confesse indeed that they must speake wisely of reprobation vnto the people and I thinke also that a wary Caveate should be vsed in the preaching thereof lest a good cause and a profitable doctrine by evill dealing and preposterous handling should be spoyled and made vnprofitable And yet so that nothing which the holy Ghost hath delivered in the Scripture concerning that matter should bee omitted by silence Let the whole world goe to wracke rather then that any thing should be diminished from the trueth of God Let the Ministers therefore faythfully and diligently handle that doctrine and commit the event vnto God and let them know that the Papistes or others cannot nor ought not to forbid those things which God will have opened before the whole world For are they the masters and teachers of God that they ought to teach and prescribe vnto him what ought to be preached This Decree of Election and reprobation is so sure and certayne on both sides that none of the Elect can be reprobated and condemned nor any of the reprobates can bee elected and saved and it is shewed by sure testimonies of Scripture that there are more of the reprobates then of the Elect. CHAP. 21. TWelfthly this Decree of Predestination is a sure and certayne Decree because that with God there is a certayne and set number as well of the reprobate as of the Elect so that the number both of the one and of the other can neyther encrease nor bee diminished For the state and condition of the one and of the other is an vnchangeable order so that the reprobates cannot be elected and saved nor the Elect cannot bee reprobated and condemned Otherwise Gods Decree concerning the one and the other could not be constant and fayth it selfe wanting a sure ground-worke should bee wavering in continuall suspence and should no where have any certayne proppe whereon safely to relye and so should become rather an vnconstant and wavering opinion then a setled and steadfast fayth Therefore as his Fatherly good pleasure of Election is vnchangeable so also is his severe Decree of reprobation Mat. 25.46 So that the Elect shall goe forth into everlasting Life and ioy and the reprobates shall goe into everlasting death and torment Now the Scripture playnely teacheth that there is a certayne number of the Elect. Iohn 10.14 17. Christ himselfe in Saint Iohn expressely and plainely affirmeth that hee knoweth his sheepe that is his Elect and that none is able to take them out of his hand If Christ as he sayth knowe his Sheepe therefore every one by himselfe is knowne of him So that with him there is a certayne number of them for if the number of them were vncertayne he could not be able directly to know them For of a thing vncertaine none can have certayne knowledge So also Saint Paul sayth that the foundation of God standeth sure and hath this seale 2. Tim 2.19 The Lord knoweth them that are his God also hath numbred all the haires of the heads of his children how much more therefore doth he know how many are his Furthermore God knew all and every thing before they were created and nothing is able to escape or be hidde from his infinite Wisedome How therefore should he not discerne and know all his Elect chosen in generall and every one in particular whom he loveth and tendereth with singular care above all thinges Surely if hee should not knowe them every one in particular he could have no great care of them and so they should of necessity perish but they shall never perish therefore they are knowne of him and preserved vnto Salvation Moreover the Scripture manifestly teacheth that there is a set number of the reprobates Mat. 25.32 For Christ shall separate them from the Elect and condemne them in the last great iudgement of the whole world Therefore he knoweth severally and distinctly who they are otherwise hee could not separate them from the Elect vnlesse they were knowne to him by their particular persons severally every one by himselfe And further God which numbreth and knoweth the starres of the Skie the sand of the Sea and all things that are contayned in heaven and in earth from the least vnto the greatest and from the greatest vnto the least knoweth them also For he that knoweth greater and infinite things cannot bee ignorant of the lesser and finite things And for a man to thinke or say that there is not a set number of the Elect and Reprobate that were to deny God and to thinke that there is no God For there is nothing more agreeable or proper vnto God then to discerne and know all things in generall and every thing in particular farre more playnely and distinctly then wee can know those things that lie
open vnder our eyes And therefore if any things though never so little should be exempt from the knowledge of God his wisedome and providence should not be infinite which ought to extend it selfe as well above all things as through all things and so God should not be God whose knowledge were straightened vnto a fewe things and particular and not enlarged vnto all things and vniversall Also here is further to be noted briefely and by the way that there are many more reprobated then elected This may first by most manifest testimonies of Scripture and then by dayly experience be truely verified and declared Christ himselfe playnely affirmeth and pronounceth in Saint Matthew that many are called Mat. 22.14 but few are chosen Luke 12.32 For this cause also in Saint Luke Christ calleth the number of the Elect a little flocke Also the Parable of the seede in Saint Matthew Mat. 13.4 doth in evident and expresse words explane and set forth this when as onely the fourth part of men are capable of the heavenly and spirituall seede and bring forth fruite And the rest eyther doe not receyve that spirituall seede Mat. 13.19 or else suffer it not to growe but set theyr studies and desires vpon things below which shall perish so that they neglect and and contemne the treasure of eternall Life By this Similitude Christ himselfe declareth who are elect and who reprobate the Elect are compared to the good and fruitfull ground and bring forth fruite eyther more or lesse according to the measure of the grace that is bestowed vpon them But the reprobate are compared eyther to barren and stony ground or to thornes which doe choke the heavenly seed by one meanes or an other and bring forth no fruite So that in Gods iust iudgement they are left in the corruption of nature and are not renewed therefore they are reprobates and shall be condemned And although that there are more reprobated then elected yet the number of the Elect is so great that it contayneth infinite millions of men so that with Moses they are compared vnto the starres of the skie and the sands of the Sea Agayne dayly experience teacheth vs that the number of the reprobate is greater then the number of the elect For how many and how great kingdomes and regions are there where the blessed Gospel of the Sonne of God was never preached nor heard of For none can attayne true Fayth and Salvation in Christ without the word of God preached or taught For faith sayth the Scripture Rom. 10.17 commeth of hearing and hearing by the word of God They therefore which neyther have not heare the word of God cannot attayne vnto fayth and so to Salvation And to dreame of some secret inspiration without the ministery of the worde is an hare-braind conceyt which needeth no confuting For although God bee not tyed vnto the outward word and that an extraordinary way may bring men vnto fayth yet he hath so tyed vs vnto the word that without it in this matter we cannot iudge any thing Therefore how many millions of men as well yong as old have departed out of this life before they have heard any thing at all concerning Christ and his Gospel Such ought rather to be left vnto the iudgement of God then to bee iudged by the censures of men For it is evident that Salvation commeth from nothing els but from fayth and faith proceedeth from nothing Tit. 1.1 Iohn 17.3 but from a true and sincere knowledge of God of Christ And this true knowledge of God and of Christ cannot bee had el ewhere but from the Gospel onely Therefore how can they obtayne fayth and Salvation which have neyther heard nor read the Gospel But seeing this kind of men is one of the foure secret mysteries of God which man ought not to search out and determine as Augustine elsewhere speaketh we must leave them to God and must hope that for his great Mercy sake if they bee not converted to day they may bee to morrow converted Concerning false christians which are mingled among the true ones as tares amongst the good corne I say nothing in this place That Similitude of the seede and of the Sower in Saynt Matthew doth playnely show Matt. 13.3.4 that there are many of them For we are taught by that Similitude that all are not true Christians before God which heare Gods word and professe themselves to be such for because that many bragge and boast of the shew and title of godlinesse whose heart notwithstanding is most farre from it Therefore our fayth will bee shaken and waver except wee remember that many of them are false brethren which speake and boast of the name of Christ Let not their falling away which surely will come overthrow our fayth and bring it to ruine As by the multitude of them that shall be damned the greatnesse of Gods wrath against them may be gathered so also by the scarcitie of those that shall be saved the aboundance of the Love of God towards them may be collected And men ought to examine by theyr fayth in what account they are with God CHAP. 22. ANd in as much as there are more condemned then saved it may from hence easily be gathered how great the wrath of God is against rebellious and vnrepentant persons which being oftentimes admonished by the word of God or endued with other good benefites or afflicted with such or such calamities yet repent not nor cease from sinne Agayne by how much the greater and more severe the wrath of God is against the rebellious stiffe-necked by so much the greater and more notable is his Love and Mercie towardes the penitent and such as cease from evill So that the fewer they are the dearer they are vnto God for rare thinges are vsually more fervently beloved and more carefully tendered This scarcity of the Elect and multitude of the reprobates ought to trouble no man nor weaken any mans fayth neyther is the grace and mercy of God for that to be thought straitned into a narrow roome and Christians ought not to despayre for this cause but to be in the better hope For where the Gospel of Christ is preached and taught and the holy Ghost made powerfull by it there God hath his Elect. Therefore all they which embrace the Gospel of Christ and by a true faith put theyr whole trust and confidence of the obtayning of Salvation in the sole mercy of God and in the onely Sacrifice of Christ and are not strangers from the holy Spirite but doe bewayle theyr sinne and have an hearty desire and care to profite in true faith and amendment of life they may surely perswade themselves that they are elected from everlasting and that they shall never perish For the Scripture doth every where reduce men vnto Christ and to true fayth in him that men might confirme themselves concerning their Election and pronouncerh such blessed And
of man a false and fayned cause thereof And although the scripture do oftentimes promise a reward vnto the workes of the godly yet from thence can be gathered no merit wherein God as a debtor should be bound vnto vs because that reward dependeth vpon the meere mercy of God and not vpon any worthines of the workes Therefore the Papists whilst that in this question they do ioyne the reward and merit in a mutuall relation are very much deceived Certainely such are despised and reiected of God which shall put the least part of their confidence in their owne workes This doth the Sonne of God lively expresse and teach vs in the example of the Pharisy Luk. 18.11 Moreover the Papists get nothing in this when as they bring forth the examples of the Saints how that they oftentimes did freely rehearse and plead their integrity innocency before God this they do not to this end purpose as if they would declare themselves to be free and exempt from all imperfection and stayne of sinne nor as if they hoped that they could stand in the sight of God being indued with their owne power but they do it to a far other end namely to shew that they have a good lawfull cause against their adversaryes of whom they are vniustly hurt and oppressed So that the holy men do not compare their owne integrity by the sâ—uare rule of Gods iustice but they oppose it against the violent iniury of their enemyes and do call God as a iust iudge and the onely witnes of the truth betweene themselves and their enemyes Therefore by that comparison made with their enemyes by whom they are vniustly oppressed they shew forth their owne righteousnes and singlenes of heart that by that reason they might the more easily perswade God to help them This therefore is the reason why the holy meÌ„ do labour so earnestly in pleading the cause of their owne righteousnes so that in those speaches of their owne cause the question is not concerning their whole life and continuall perfection and innocency thereof but onely the goodnes of the cause is layd open and declared against the iniury of the wicked Agayne although the Saincts sometimes lay open their good workes 2. King 20.4 Psa 18.21 that they have walked before God with an vpright heart and have not departed from his commaundements yet notwithstanding they doe not produce those works as meritorious but onely bring them in as signes and fruites of their calling that they might comfort themselves concerning their free adoption and so do not extoll and prayse their owne merits but the gifts and benefits of God and do testify that they do rely with a quiet conscience vpon the only favour of God and obedience of Christ Also sometimes when the Scripture speaketh of the integrity of the Saincts it distinguisheth them from hipocrites to whom it is sufficient to have an outward shew of godlines So this integrity is not every way the perfection of the whole life but it is taken for the singlenes of heart which is contrary to dissimulation Also the Papists by their interpretation doe corrupt all those places of Scripture which promise a reward vnto good workes and wrest them into an other sence and so doe fall into a fallacy of the ambiguity of a word And further because they ascribe that vnto the merits of man which is due alone vnto the grace of God and to the onely merit of Christ they mingle contrary causes together and out of them do frame and forge I know not what But to enforce some merit from a free reward they do not only make a foolish and rash consequence but also do deny God to be the onely fountayne of all goodnes and do conclude that there is some good thing in wretched sinners which are wholy corrupted Furthermore that which they babble of inherent righteousnes is altogether vayne and foolish for the free forgivenes of sinnes and the imputation of Christ his merit doth quite overthrow as well this inherent righteousnes as that righteousnes of workes for these are two contraryes which can never stand together nor be attributed vnto one and the selfe-same thing but one of them alwayes confoundeth and driveth away the other Surely such fictions of the Devill and vayne men are altogether to be reiected and condemned which pull in pieces the whole doctrine of the free remission of sinnes For they which goe about to establish and set vp theyr owne righteousnes do not submit themselves vnto the righteousnes of God Rom. 10.3 they do not onely deceive and as much as in them lyeth condemne themselves and others but also they arrogate the honour of God vnto themselves or at the leastwise much weaken it for as soone as they set vp their owne righteousnes they throw downe the righteousnes of God for this is the onely beginning to obteyne the righâ—…nes of God that men should altogether renouâ—â—â—â—heir owne righteousnes and to confesse and acknâ—â—â—â—dge themselves to be voyd of all righteousnes For as long as a man thinketh that he hath the least good thing of his owne he is vnfit to receive the righteousnes of God which he giveth and imputeth freely for God receiveth into favour and saveth none but sinners such as are voyd of all righteousnes Hence is it that the Prophets and Apostles do set the only grace of God and sole merit of the Messias Dan. 9. 1. Tim. 1.15 as contrary vnto all the merits of man and all outward causes which prophane and wicked men in their inconstancy and rash attempts do invent for by this meanes they teach vs that there is no other way for men to become righteous and enter into heaven but the onely and meere goodnes of God and the merit of Christ alone Agayne they teach vs that all and singular the endevours and merits of man by which men go about to deserve the grace of God are nothing else but manifest illusions and sleights of the Devill by which ignorant men are made strangers from God and throwne headlong into the deepe pit of condemnation Therefore this free iustification ought alwayes to be remembred and thought of for Sathan laboureth and watcheth for nothing more then that he might quite put out or at the least darken this free iustification of faith This he hath gone about in all ages and obtained in many places But let this suffice to be spoken of the first quality of iustification Secondly this iustification is by all meanes perfect and most absolute for God doth not pardon one or two sinnes only but he forgiveth all and every sinne Neither doth he only forgive sinnes that are already committed past but he doth remit the dayly falls of his children if they repent This the scripture teacheth vs in many places and diligently vrgeth Iohn sayth playnely 1. Iohn 1.7 that the bloud of Christ cleanseth vs from all sinne S. Paul to the Colossians
severall branches having bin by a divine order conceived before time are set downe in time by an Apostolike method and ordered and ranged with excellent skill And if a man should more intentively and deeply consider all the linckes of this chayne the only will of God shall be the efficient cause of all the rest for vpon it the summe of all the rest dependeth and consisteth Therefore the freewill of God is the first and most generall cause for from it proceedeth the first motion and whole power of working so that without it in this matter nothing can be wrought or brought to passe And heere is a most excellent and artificiall order of the causes of salvation for from the first and highest cause vnto the secondary causes and from thence vnto the effects there is a continuall gradation vntill we come vnto the last end whether all and every of them tend and have recourse What are the effects of predestination and how great benefits come from it vnto every beleever Next there is shewed that this cheyne of salvation is made of the meere benefites of God CHAP. 35. HEre now remayneth briefely to be handled what and how great effects and benefits doe arise and come vnto vs by the free grace of predestination These effects may be declared and enlarged by sundry and severall degrees and they are in number tenne all which are set downe in order The first of them is Christ the Mediator the head and beginning of all the elect Hee in this doctrine of election is to be esteemed the onely foundation and ground-worke of salvation for without him there can be no election vnto salvation so that of him dependeth the election of all the rest for hee vouchsafed to come downe from heaven and to become man that by his sacrifice and bloud he might redeeme and save others for ever The second effect is the creation and bringing forth of every of the elect into this world The third is an effectuall calling vnto Christ by the holy Spirit and the word of the Gospell and a true conversion vnto God The fourth is iustification a stedfast faith and a certaine hope which layeth hold vpon and applyeth vnto it selfe Christ and his merits and relyeth wholy on him not desiring nor longing after any thing else The fift is regeneration and the good workes which necessarily follow it for whome God hath appoynted vnto any end he also ordayneth and sheweth him certayne meanes by which he may attayne vnto the end that he is appoynted vnto Therefore good workes are not the beginning and cause of election as the Papists dreame but they are onely the effects and meanes by which as by certayne succeeding degrees the elect are brought vnto life everlasting The sixt is the dayly increase and accesse of faith and sanctification so that the workes of charity and effects of faith doe one after an other dayly growe greater and better for a man is not good except he have a desier to be made and become better And he that goeth not forward in the wayes of God goeth back from them as Saint Barnard sayth else-where The seaventh is invincible patience and courage in induring adversity quietly The eight is vndaunted and perpetuall constancy and finall perseverance in faith and sanctification daily increasing The ninth is resurrection from the dead and the reuniting of body and soule The tenth is glorification life eternall that is to say spirituall ioy in God with thanksgiving and everlasting gladnes in Christ By these things we may see cleerely what great and saving gifts and benefits are included in predestination onely They therfore which feele the effects of the grace of god within themselves ought with great admiration to have them in continuall remembrance to consider of them within thēselves for they which do acknowledge how greatly they are bound vnto God for so great a benefit which hath vouchsafed to choose them from out of such a number of wretched persons and being elected to reforme and renew them into his owne image and heavenly glory Let them then with certaine hope found confidence rely vpon that free goodnes of God and that his vnchangeable counsell concerning their salvation and let them be as surely perswaded and made as certayne of their salvation as if they had it already layd downe vnto them in theyr hand and did enioy it in full and present possession So that these gifts of God and merits of Christ are to be thought vpon seriously and religiously and to be preferred before all the riches of the whole world for they do bring with them everlasting life and blessed immortality But they which turne aside vnto transitory and fading good things are not wise for themselves for they perish at the last with certayne destruction Moreover these effects are some of them of one only respect and sort which are such effects as can never put on the nature nor take vpon them the turne of an efficient cause of which sort are all the secundary effects from the first effect vnto the last end Others are of a two-fold respect and sort which may sometimes be effects and sometimes efficient causes Such is the first effect namely Christ Iesus which though he be God eternall and in this respect can be an effect vnto nothing when as he maketh all things yet as he is man and a mediator he is the first effect of predestination and he is such an effect thereof as notwithstanding may neverthelesse be an operative and efficient cause of all the rest for hee is the cause of all the effects which are placed betweene predestination and glorification which is the last of all for it is he which hath called which hath iustified which hath glorified vs. So that all the linckes of this whole chayne are the meere benefits of God and no merits of man are found in it Therefore he that reckoneth vp mans merits among these free benefites of God as he doth derogate from the bountie and glory of God so also doth he hazard his owne Salvation But all they which love God and doe seeke for theyr Salvation in his goodnesse and in the Sacrifice of Christ doe know for an assured trueth that all the lincks of this Chayne are the very effects of Christ and the meere benefites of God himselfe Therefore to him only ought they to be thankefull for them Moreover out of this Chayne wee may see that in the whole course of Salvation the Scripture mentioneth and speaketh of nothing but the grace of God onely and many other gifts which proceed from that Therefore also the true fayth of the godly ought to receyve and acknowledge nothing besides them The Linckes of this Chayne ought to be considered by an Antithesis that the goodnesse of God may the more appeare and be magnified so that wee proceede from the enioying of the one contrary vnto the remooving of the other Secondly the Linckes hang together with an inseparable
a reward vnto the works of the godly hee doth it not as if the works by theyr worth and dignity deserved any thing but as a good Father he applyeth himselfe to the affections desires of his childrē For he knoweth that men are thus affected that they will take paines for no man freely but that they looke for some reward from him for whom they labour and so that he might make his children diligent and obedient in his service he calleth his owne free gifts and vndeserved benefites bestowed vpon them by the name of a Reward Therefore God setteth the title of a Reward befor his benefites not to that ende to obscure the prayse of his bounty or any way to diminish it but to encourage his children and make them more willing and ready to the sincere study of obedience And so that hee might give them the more encouragement to live innocently he casteth that vpon their workes which is proper to his owne free goodnesse and mercy So that whatsoever God promiseth or performeth vnto the workes of the Sayntes he doth it not for the perfection and worthines of them but because he hath iustified them and perfumed them with the sweete savour of his grace For hee iustifieth theyr workes and cleaseth them from all the spots wherewith they are defiled and polluted So that he giveth a reward vnto them not as they are vnperfect in themselves and do savour of the flesh but because by his grace he doth account them iust and righteous By this it is more cleerely apparant then the light at mid-day that the reward which God promiseth vnto the workes of the godly is not to be referred vnto the merit of man but vnto the benefite of God Therefore whomsoever God pardoneth to those also doth he give and bestow the spirit of holinesse and righteousnesse by which they are cleansed and made studious of good workes Therefore for this cause are the godly and theyr workes wel-pleasing and acceptable vnto God because he doth behold and accept them and theyr works together with his owne gifts of the spirit Agayne hee doth appoynt sure and great rewards vnto his children that so hee might ease and asswage all the troubles all the iniuries and reproaches to which they especially are subiect and with which they are afflicted in this life as in a miserable and sorrowfull exile So that the promise of a reward doth contayne a great measure of the mercy of God and doth exclude all worthinesse of workes Otherwise if God would sift and examine the workes of his children as they are in themselves according vnto the rule of his law surely there could not be found among all mankind one worke though performed of the very best which might seeme worthy of the least reward Here therefore we must neyther dreame of any relation betweene the reward and the merit nor yet of any recompence that should be due vnto vs. Moreover if any mortall man could be found which had most perfectly fulfilled the law in every respect or could fulfill it yet could he deserve nothing for himselfe thereby nor iustly aske any reward at Gods hands for it Luk 17.10 because he hath performed that onely vnto him which by the right of creation he was bound to performe vnto him Wherefore although a man shall doe all thinges which are commanded him yet he is to be counted as an vnprofitable servant because hee hath done but that which he ought to doe cannot interest or intitle himself vnto any thing from God therby So that they are all to be condemned of intollerable pride and extreame arrogancie which say that they that they can deserve any thing at Gods hands for the worthinesse of theyr owne workes For God in this matter hath no respect of any merit and worthinesse of our owne but is altogether a free debter So that vnto the godly which stand faythfully and fight manfully vnder his banners God is made a debter not by receyving any thing of them whereby he should be bound vnto them but by promising them that which pleased him Thus the godly are they which say vnto God Thou art indebted vnto vs because thou hast promised and the wicked are they which say vnto God Thou art indebted vnto vs because we have given vnto thee as Augustine speaketh Serm. 16. col 336. Therefore all good works which the regenerate and the godly doe are not workes that deserve any thing but obedience which is due vnto God by the right of creation and redemption Agayne although the Scripture in some places doe seeme to ascribe salvation and life eternall vnto good workes this is not so to be taken as if they were the true and proper cause of Salvation but because they from whom such works doe proceed are iustified through the merit of Christ and regenerate by the holy Ghost and renewed vnto a diligent care of religion and to the bringing forth of good workes Secondly there is shewed from the effects of Iustification what are the parts and exercises of true and vnfayned religion So the Sonne of God in S. Matthew Cap. 25.35 ascribeth eternall life vnto good works not because those works do deserve life eternall but because they are certayne meanes by which God bringeth his children into the heavenly inheritance So Christ wil teach vs that this heavenly life salvation is appoynted and promised onely vnto them which with a ready and vndaunted spirit give themselves vnto good workes and strive dayly vnto the price of theyr high Calling Thus the Scripture setteth forth true faith by that which followeth namely by good workes and the fruite thereof and sheweth certayne tokens whereby men that are iustified and regenerate may bee discerned Hether appertayne all such like places of Scripture which seeme to attribute Salvation vnto the workes of men So fayth is not defyned by the causes from that which goeth before but is onely described by the effects from that which followeth after Let these thus suffice to be spoken of the second thing Now the third thing remayneth to be handled First here is to be noted that wee reiect not the good workes which God commandeth and the law setteth downe as certayne popish divines with theyr lying lips doe slaunder vs but we admit here a wise and necessary distinction because that they are not to be done to that purpose that by them the iustice of God might be satisfied and Salvation attayned For this were nothing els but to deny the merite of Christ to mocke God and leade men out of the true way to Salvation seeing there is none to be found that can performe perfect workes and agreeable vnto the Law of God So that concerning workes this is the controversie and manifest difference betweene vs and the Papists For they admit and defend workes to bee the causes of grace but wee embrace them as the effectes of grace And they have no ground for theyr opinion but onely