owne contempt themselues dâ—â— first reiect God and by their wilfull obstinacie refusâ— his grace when it is offered vnto them How euidently do these men oppugne the Scriptures of God For if election and reiection depend on the actions of men after they be borne how can it be true which the Apostle teacheth that we are elected before the foundation of the world and that God elected Iacob ad hated Esau before they were borne when as yet they had done neither good nor euill Is not here a reiecting of Esau before he by his owne actuall contempt reiected God or despised his grace Or did Esau more then Iacob reiect God before he was borne Or if we seeme to any to straiten their opinion though their bookes and writings do testifie this to be their sence and meaning seeing our workes committed actually in time can no way be the cause of that Decree which is eternall and before all time Let vs proceed and see if the same works being from euerlasting foreseene foreknown by God as if they had been done may truely be said as some of better note haue taught to be the cause of our election to eternall life Now if we will herein hearken to the Apostles doctrine we shall cleerely perceiue that our faith sanctitie and all our good workes are so farre from being the cause of our election that they are in truth the very effects therof For we are elected that we should be holy and without blame Ephes. 1. 4. And the Apostle saith of himselfe 1. Cor. 7. 25. that he obtained mercy that he might be faithfull Whence it is manifest that God did not first foresee vs good and faithfull and therefore elected vs but first he elected vs and for this cause decreed to make vs faithfull good and holy in his sight And therefore Saint Austen hauing sometimes taught that God did chuse vs because he foresaw that we would beleeue afterwards retracteth and recalleth this sentence as erronious and deliuereth a truer lesson that faith is the effect of Predestination not the cause seeing the Apostle faith not that hee obtained mercy because he was faithfull but he obtained mercy that hee might be faithfull For we are not called saith he because wee did beleeue but that we should beleeue Againe when the Apostle demandeth 1. Cor. 4. 7 Who separated thee which was an other and principall motiue to Saint Austen to retract his former errour had the cause of our election beene either our faith or good workes foreseene it would haue beene easily answered My owne faith my owne workes my owne good will to embrace Gods grace these being foreseene by God separated me and moued God to elect mee rather then others but the Apostle knowing all these to bee the gifts of God and effects of his free loue and election referres wholly our separating from the rest to the grace and good pleasure of him who saith Luk. 12. 32. It is your Fathers pleasure to giue you the Kingdome that so no man might boast of himselfe but he that gloryeth might glory in the Lord. In the 9. to the Romanes the Apostle disputing this matter of set purpose and at large sheweth that though Iacob and Esau were in themselues alike before God not hauing done either good or euill the one more then the other borne at the same time and of the same parents yet for all this equalitie God loued Iacob and hated Esau. And because this might seeme vniustin the eyes of man that of two being altogether equall and alike the one should be loued and the other hated of God the Apostle proposeth to himselfe this great difficultie as S. Austen rightly calleth it What shall we say then is there vnrighteousnesse with God Now if God had loued and elected Iacob for his good workes or faith foreseene or hated Esau for his prophanenesse which from all eternâ—tie hee did foreknow surely this question not onely might easily be answered but there were no difficulty nor doubt at all therein For what vnrighteousnesse can this sâ—eme to any that God should loue Iacob who hee knew would loue and obey him or why should he not hate Esau of whom hee foreknew that hee would be a wicked a prophane person and one that would hate the Lord But the Apostle answereth not in such wise but knowing right well that God without all respect to the good or euill actions foreseene in the one more then in the other loued Iacob and hated Esau and knowing that the good actions of the one were not causes but effects of that loue of God and of his grace which he in mercy gaue vnto him and that the euill actions of the other proceeded from the want of Gods loue and of his grace which hee in iustice denyed or would not giue vnto the other He I say knowing all this giueth another and better answere that howsoeuer this may seeme vniust to the eyes of man yet it is in truth most righteous because it is the will and the good pleasure of God so to doe For I will haue mercy saâ—th God on whom I will and whom he will he hardeneth And that we might plainely see that there is nothing at all in any one which did or could moue God to loue and elect him rather then another the Apostle addeth this Conclusion as ensuing necessarily on that testimony of God So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy The true and certaine cause then why God in particular elected these and reiâ—cted the other is no way in themselues nor in their workes either actually perfâ—rmed or foreseene and foreknowne by God but it is wholly and solely in God himselfe It is euen his good pleasure and will who as he elected vs that is pull'd vs out of that masse of perdition from the rest according to the good pleasure of his will so by the same his good pleasure and will did he leaue others in that masse of sinne whom he made vessels of wrath and as Saint Iude saith ordained to condemnation The reason of both which is that which the Apostle expresseth Hee sheweth mercy on whom he will and whom he will he hardeneth With what reprochfull speeches this doctrine and the teachers therofare reuiled you are not ignorant their bookes are too euident witnesses thereof And no maruâ—ll if they shoot their arrowes of most venemous words against men seeing they feare not to open their mouths against heauen in the insolent folly of their wits plead against God whose most holy will Iustice in this case they seeke to ouâ—rthrow First say they It can not withstand the will of God to ordain any to be vessels of wrath or to destruction for God witnesseth and that also with an oath Ezech. 33. 11. that hee desires not nor would the death of a sinner but that the wicked
in that truth and point out vnto them euery part of that path which leadeth vnto euerlasting life Yet let vs euen herein also behold and admire the wisedome and the mercies of our most gracious God that howsoeuer those things for the continuall exercise of Gods children are wrapped vp in sundry difficulties so that an Elephant may swimme therein yet withall they are so tempered by Gods Spirit and fitted for our capacities that neither this nor any one point of all our faith is without such euident cleere proofes in the Word of God as that for the most a Lambe may wade in them and for them all such as best serue for the instructing of Gods people and the full satisfying of any Christian and beleeuing soule For thy word is a light vnto our feet and a Lanthorne vnto our steppes it giueth wisedome and vnderstanding euen vnto the simple And it is truely said by Saint Austen that whatsoeuer belongs either to our Faith or good life that is plainely set downe in the Scriptures of God Wherefore they which affray the people of God with these difficulties do no otherwise then those Messengers and Spyeâ— which Moses sent to see the Land of Canaan Surely said they the Land floweth with Milke and Honey but the people are strong that dwell in the Land they be Gyants and the sonnes of Anak and the Cities are walled and exceeding great we be not able to goe vp against them for they are stronger then we So they brought an euill report of the Land causing the people to be faint-hearted and murmure against the Lord So these men hauing like diligent Spyes considered and viewed euery part of this doctrine know right well that it is a doctrine of exceeding comfort and that it floweth with Milke and Hony but they bring an euill report vpon it and vpon the Word of God when they affray Gods people from entring hereunto with the greatnesse of those difficulties as it were with so many Gyants and sonnes of Anak which they haue â—pyed and seene herein Let not vs with those euill Spyes prouoke the wrath of God by our distrust diffidence but with Caleb Ioshua men in this action highly renowned of God himselfe let vs harten and encourage the people and in confidence and assurance of the aide of our God say vnto them Let vs goe vp at once and possesse the Land for vndoubtedly we shall ouercome it Let vs then in the name and feare of God enter into this doctrine beeing guided though not with Caleb and Ioshua yet with the Prophets and Apostles and euen led by the hand of our Sauiour Christ who all by their teaching and preaching of this doctrine haue chalked out the way vnto vs how we may enter into it and take full possession of those ioyes and comforts which are contained in the knowledge and meditation thereof In handling this doctrine of Election I commend to your godly consideration these three points out of these words of the Apostle The first our Election it selfe The second the certainty and assurance of our Election both of them set down in these words Giue all diligence to make your Election sure The third the meanes of this assurance one of which beeing sanctitie and holinesse of life the Apostle expresseth in these words For if yee doe these things ye shall neuer fall Concerning Election it selfe two things are to be obserued First the parties who are Elected Secondly the cause of their Election Touching the parties elected I shall not need to stay long in refuting that no lesse impious then senselesse opinion of some who teach that Gods election before the world is generall to all men so that euery one is alike chosen by him vnto eternall life which conceit of theirs as it is directly controuled by the expresse words of the Scripture wherein is mention of some who are vessels of wrath prepared to destruction and as Saint Iude saith ordained to condemnation so is it repugnant euen to common sence and reason For who doth not know that to elect or chuse implyeth a reiecting and refusing of some others This very word of Election signifying nothing else but a separating and culling out of some from the rest as our Sauiour saith of his Disciples that hee chose them out of the world Seeing then it is most â—leere that some are chosen and elected by God vnto saluation certain it is that God separated them for a peculiar people vnto himselfe and pickt them out from the rest which he refused and left in their sinne to be led by their owne lusts into that destruction which is ordained for them Now as errOur neuer wanteth some colour and shew of truth so these men to maintaine this fancy alledge the words of Saint Paul Rom. 8. 29. where hee saith that whom God knew before them also be did predestinate to be made like to his Sonne Seeing thâ—n say they God knew all men without exception before the beginning of the world it must needs follow that he did also predestinate and elect them all vnto eternall life In which reason as if it were insoluble they boast and triumph but without all truth and substance of reason For they might easily haue obserued a double knowledge of God mentioned in the holy Scripture The one of beholding and seeing onely which is a knowledge of appreâ—ension of which the Apostle saith Heb. 4. 13. that euery creature is manifest in his â—ight and all things are naked and open to his eyes the other is a knowledge of louing and liking which the Schoolemen rightly tearme a knowledge of approbation of which it is said Psal. 1. 6. The Lord knoweth the wayes of the righteous not onely the seeing and beholding them for so he doth know the wayes of the wicked also but he knoweth the wayes of the righteous by louing allowing and approuing their wayes in which sort hee neuer knoweth the way of any wicked man seeing both himselfe and his wayes are an abomination vnto God Now it is most certain that all men euen the Reprobate are foreknown of God by his former kinde of knowledge for all things are manifest and naked before his eyes But this knowledge of apprehension can not possibly be ment by the Apostle in the 8. to the Romans For whom God knoweth in that place them he both iustifyeth in this and gLorifieth in the life to come as the Apostle expressely witnesseth in the same place Now seeing hee doth not iustifie and glorifie all but will say to some Goe into euerlasting fire who shall haue their portion in that Lake which burneth with fire And brimstone it remaineth euident that the Apostle speaketh not of that former knowledge of apprehension but of the later of approbation by which I may truely say vnto you that God neuer knew any Reprobate or vngodly person our Sauiour teaching in plaine tearmes the same Mat. 7. 23.
Then will I professe to them I neuer knew you Depart from me ye workers of intquity Wherefore to returne their own reason against themselues Seeing God knoweth that is loueth and approueth all those whom he electeth as St Paul teacheth but neuer knoweth in this sort any Reprobate or vngodly man as our Sauiour professeth it remaineth true and certaine euen by that very Text whereon they most rely that not all men without exception but only some are elected of God and ordained to euerlasting life Concerning the number of which the Massilians and some other most ignorantly and impiously taught that it was not defined nor set downe by God but left so vncertaine and depending on the wils of men that according as they were either willing or vnwilling to embrace the grace of God the number of the Elect might be either augmented or impayred A conceit so repugnant to the truth that though their other error touching mens wils were admitted yet can it no way stand with the praescience of Almighty God who knowing all things yea the very thoughts of men long before euen before all eternitie can not bee ignorant either how many will or how many himselfe will haue to embrace his grace and to be saued Some others haue fancied that though the number of the Elect which the Schoolemen call Numerum formalem bee certaine yet the persons who are to make vp this number called by them Numerus materialis is vncertaine and not defined by God A fancy indeed seeing the Scriptures plainely teach that God in his secret Councell hath decreed not onely how many but in particular also who those are whom he hath chosen to bee heires with Christ. For when our Sauiour saith that euen your names are written in Heauen and that he being the good Shepheard calleth his Sheep by name that he knoweth whom he hath chosen and when the Apostle saith The foundation of God standeth sure and hath this Seale The Lord knoweth who are his What else doe or can these import but that God hath most certainly decreed and set downe in writing not onely how many but euen particularly who they be yea and what their names are whom hee hath chosen and sealed vnto eternall life and this number as Saint Austen saith is so certainly set downe with God that neither any one of them can be taken away nor any other can bee added vnto them Now what this number in particular is â—as to set downe is impossible for mortall man so to search it out were most vaine and fruitlesse curiositie Let this suffice vs to know that though this number in respect of the wicked is but small seeing Christ telleth vs that many are called and few chosen and that many going the brâ—ad way which leadeth to destructioÌ„ and few in the narrow which leadeth vnto life Few indeed in respect of those many ryet euen those few coÌ„sidered in themselues are an exceeding great number For the seed of Abraham is like the Starres of heauen or as the sand of the Sea shore such as can not be numbred And I may truely say of the Elect they are a number numberlesse Saint Iohn himselfe warranting this saying Reu. 7. 9. where besides those thousand thousands that were sealed of the Iewes he saw a great multitute which no man could number of all Nations and Kindreds and People and Languages whâ—ch stood before the Throne cloathed with long white Robes and hauing Palmes in their hands in regard of which infinit number our Sauiour telleth his Disciples that in his Fathers house are many dwelling places And let this suffice to bee spoken of the parties which are elected The next point to be considered in our election is the cause thereof Where first it is vndoubted that the declaring and manifesting of Gods glory is the cause why God in generall would elect some and reiect some other when all were alike before him in the same masse or lumpe of perdition That one saying of Salomon doth sufficiently proue this Pro. 16. 4. The Lord hath made all things for his owne sake that is for his owne glory and honour For when wee were all included in the same masse of sinne out of whâ—ch God elected some and left others therein if God had then refused all as in iustice if it had pleased him he might haue done neuer could those glorious riches of his mercy haue been knowne vnto vs which now are manifest in sauing his Elect by Christ. Againe if then by a generall Pardon hee had released all as in mercy if it had pleased him he might haue done then could we not haue seene the glory of his iustice which now in the deserued punishment of the wicked is mightly and manifestly declared vnto vs. So then to make knowne vnto all the glory and praise of his mercy in the one and the glory and praise of his Iustice in the other he framed of the same Iumpe and masse of sinne some to be vessels of mercy by electing them vnto life and he left others to be vessels of iustice letting them alone in that state of damnation into which all mankind had plunged it selfe But if wee wade further into this doctrine and search not only why in generall God elected some refused others but why in particular these are elected rather then the other as namely Iacob rather then Esau and St Paul rather then Iudas seeing not onely they both were in themselues alike but Gods glory had no lesse been seene in electing the one then the other if it had so pleased him as now the cafe is more difficult so are there diuers men of diuers iudgements Most fond of all others is the dreame of Origen who thought that mens soules were created long before their bodies and according to their good or ill deserts before their vniting to the bodies God elected some men unto life and appointed others vnto death though none as he supposed to eternall death Which errour of Origâ—ns is not onely by all sound Philosophers reiected who rightly teach that the soules are not created before but in the very instant of their coupling to the bodies so is it together with Origen the Author of it and with the Priscilian Hereticks who after Origen reuiued the same most iustly condemned by the iudgement of the Church truely and constantly teaching that the soules were not before their inspiring into the bodies For this time contenting my selfe with that one cleere testimony of the Prophet Zech. 12. â— that God formeth the spirit of man in him I will passe from this errour as unworthy of any further expence of time Others there are who haue taught that Gods electing of these and reiecting the other dependeth wholly on the will of men themselues and not of the Decree or will of God and that there is none reiected of God â—â—ll by their
most happy blessing that wee can wish or desire hath made vs vessels of loue vessels of mercy and glory whereas if it haâ— pleasâ—d him hee might haue left vs to haue beene vessels of wrath and vengeance as hee left the rest for there was no oddes at aâ—l â—etwixt them and vs in our selues the onely odd was in his mercy and will Euen so O Lord it was thy holy will who hast said it and it shall stand for euer Thou wilt hâ—ue mercy on whom thou wilt and whom thou wilt thou hardenest And thus much be spoken of the first generall point namely our Election it selfe as well of the parties who as of the cause why they are elected The second generall point proposed was the certainty of our election expressed in this that the Apostle saith Make your election sure Now our election is said to be sure or certaine two manner of waves First it is sure and certaine in it selfe secondly it is called sure and certaine in respect of vs and of our perswasion or knowledge Concerning the former certainty beeing not so proper to this place I would not haue at all entreated if some malicious men had not with most venemous tongues oppugned and eagerly sought to disgrace this truth teaching that Gods election is so vncertaine and changeable as that the elect may become reprobates and the reprobate elect the elect bee quite blotted out of Gods fauour and fall from their election the other receiue the crâ—wne of glory which was prepared for the elect But wee are taught a farre more comfortable doctrine in the Word of God That Gods election is most firme certaine and vnchangeable For it it the Ordinance Counsell and Decree of God who hath chosen vs Ephes. 1. 4. who hath predestinate that is fore-ordained vs vnto glory Rom. 8. 29. Now if the ordinances and Lawes of the Medes and Persians were such as might not be altered how much more shall the Decree of God be immutable of which himselfe faith Isay 46. 10. My Counsell shall stand The firmenesse of this election our Sauiour teacheth Iohn 6. 37. where speaking of his chosen seruants which his Father hath giuen him he saith They shall all come vnto me and those that come vnto me I cast not away And lest we should imagine as they doe that though Christ would not put them away yet either themselues or some other might take them from him hee addeth further Iohn 10. 28. of the same chosen sheepe I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of mine hand If not any then not the World nor the Flesh nor Satan with all the powers of darknes no nor they themselues shall bee able to plucke themselues from Christ or take them out of his Fathers hand And lest wee should thinke that though they cannot be pluckt or by force drawne from Christ yet by some subtiltie or craft of Satan they might be ensnared and as it were stolne from him our Sauiour preuenteth euen this doubt also Math. 24. 24. telling vs that the wonders and lying signes of Satan shall bee such and so great that if it were possible they should deceiue the very elect Manifestly implying thus much that not all the sleights deceits and lying wonders of Satan shall bee able to deceiue any one of his Elect because it is impossible by any meanes whatsoeuer to take or steale them away from Christ who being the Watchman and good Shepheard of Israel can neither slumber nor sleepe Seeing then Christ promiseth to receiue all the elect and beeing once receiued and come vnto him neither himselfe will cast them away neither any force or violence shall bee able to pull them out of his hand nor any deceit or sleight of Satan shall steale them from him that remaineth as vndoubtedly true which Saint Paul teacheth Rom. 8. 29. that saluation and eternall glory is by a golden chaine most infallibly and inseparably linked vnto election for whom God predestinateth them also he effectually calleth and whom he so calleth them also he iustifieth and whom he iustifieth them also hee glorifieth Here againe they open their mouthes wide against God abusing their wits peruerting the Sacred Scriptures and in the insolency of their folly euen in most reprochfull manner slandering this holy truth of the certainty of Gods election yea and the whole doctrine of Predestination also as a dangerous pernicious and pestilent doctrine making men as they teach secure and carelesse of well doing and of their saluation For if I be say they predestinate to life what neede I repent beleeue serue or loue God let mee wallow in sinne yet seeing the elect cannot perish nor fall out of Gods fauour I am certaine I shall be saued But if I bee reiected of God to what purpose should I repent or amend my life for though I walke in all the statutes of God yet can I not attaine to life but must vnauoidably be condemned See how rightly the Apostles doome is verified of these men When they professe themselues to bee wise they become fooles God making the wisedome of the flesh meere foolishnesse For know they not that this dispute of theirs is euery way as effectual against the Praescience and foreknowledge which yet themselues confesse as it is or can bee against the Decree and Predestination of God his Praesâ—ience being as certainely infallible as his Decree is immutable If God then foreknow that I shall be saued let me liue as I list and passe my time in sinne yet I shall bee sure to bee an heire of Gods Kingdome But if God foreknow that I shall be damned to what end should I feare or serue the Lord for seeing God foreknoweth this and what hee foreknoweth must vnauoidably come to passe though I should wholly deuote both my soule and body to Gods seruice yet of necessirie I must at the last eternally perish Let them now either in plaine tearmes professe Atheisme and deny Proescience in God and so deny him to be God or let them cease with such vaine disputes to oppugne the Ordinance Decree and Predestination of God the selfesame difficulty as forcibly ouerthrowing the infallibilitie of the one which themselues confesse as it doth or can the Immutabilitie of the other which we defend See againe how Satan hath bewitched these men they seeme witty to themselues in pleading thus against their owne saluation but this their reason is with them of no force at all to make them secure and carelesse in their bodily estate or worldly affaires God doth not onely foresee but foreordaine also concerning euery man whether hee shall be rich or poore sicke or whole liue or dye for none of these come from the earth nor spring out of the dust as holy Iob speaketh that is they come not by chance or fortune vnto any but as the Prophet saith Lament 3. 38. Out of the mouth of God from