moued the righteous Iudge to pittie vs and so the Psalmist saith recordatus God pittieth our infirmities est quia caro he remembreth that we are but dust and therefore pittieth vs and sendeth his grace into our hearts that so by the assistance of that grace we may doe all things as the Apostle speaketh we may rise from sinne we may doe good and perseuere in good vnto our end By this therefore we may perceiue from whence all things doe proceede 1. All good from grace 2. All euill for want of grace And therefore if there be any goodnesse All good proceeds froÌ„ grace any vertue in any of vs hoc totum gratiae semper reputa we must ascribe all to grace and say with the Apostle by the grace of God I am that I am for without his grace I was a persecuter and that I now preach and labour more abundantly then the rest it is not I that doe it i. of my selfe alone that doe it but the grace of God that is in me So should euery one of vs confesse the like that euery one which reioiceth may reioice in the Lord for whatsoeuer good is in vs the same is only from God and the grace of God a good thought is gratia infusa a good word is gratia effusa and a good act is gratia diffusa On the other side if any man committeth The want of grace is the cause of all euill sinne if he comes to an vnhappy end it is because he wanted grace and therefore beloued brethren as the Apostle in the beginning of euery Epistle wisheth grace vnto the parties to whom he writeth and concludeth euery Epistle with the grace of our Lord Iesus Christ be with you all and so make grace the α and the ο the first thing the last thing and the chiefest thing he desireth so should we before all things and aboue all things desire grace vnto our selues and to our children for quando ignorabam gratia me instruxit Bernard quando steti me tenuit quando cecidi me erexit quando veni me suscepit If we be ignorant grace will instruct vs if we stand grace will hold vs if we fall grace will raise vs if we come vnto God grace will receiue vs and if we want any thing grace will supply it O therefore sweet Iesu grant vs all thy grace De 4. Touching the certaintie or assurance of grace we must consider these two points 1. Of the being or hauing of it 2. Of the continuing or not leesing of it De 1. If want of grace be so lamentable Many thinke theÌ„selues too sure of grace wheÌ„ as indeed they haue no grace as I shewed you before it is a point most requisite to examine whether we haue sauing grace or not Many indeed are so sure of grace that they grow carelesse to seeke for grace for as multi ad veritatis cognitionem peruenissent nisi se iamdudum peruenisse putassent many might haue attained to learning but that they thought themselues learned enough so it may be these men would seeke for grace but that they thinke they haue grace enough but I feare me many of these will proue themselues like those that dreame they are at a pleasant banquet and when they awake their soules are fainting for hauing slept their sleepe they finde nothing in their hands And therefore they should take heed vnto themselues lest they deceiue themselues sub specie recti fallit enim vitium specie virtutis vmbra for nature many times will counterfet grace as the Magitians of Egypt counterfeited Moses and it is the policie of Satan to make nature play the part of an Ape to imitate grace in good things as Pharaoh Saul Ahab and such like to faine repentance when as they were hypocrites to make them carelesse in seeking for grace by perswading them through these fained shewes that they are sure enough of grace It is a strange thing to consider the Lucan l. 1. deceitfulnesse of mans heart nondum tibi defuit hostis man neuer wanted enemies yet none greater enemie to man In some things man is the greatest enemy to himselfe then himselfe in te verte manus he deceiues his owne selfe yea many times in matters of greatest waight in the chiefest points of his owne saluation And therefore that wee may not wholly deceiue our selues herein but somewhat vnderstand our owne estate we must consider that a thing is known three waies 1. Certainly 2. Reuealedly 3. Experimentally De 1. To know a thing infallibly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know the first Arles 1. Mâ—â—aph cause but the first cause of grace is God himselfe and his only will is the cause why he giueth it to one and denieth it to another and therefore because God is great exceeding our capacities and Iob 36. his councels are vnsearchable for who hath knowne the minde of the Lord the Schoolemen doe most constantly auerre that à priori from the first cause we cannot possibly know the certaintie of the presence or of the absence of Gods Thom. 1. 2 ae q. 112. ar 5. Iob 9. grace in vs according to that of Iob Si venerit ad me non videbo eum si abierit non intelligam and they render three reasons to proue it expedient that we should not know it 1. That the feare of Gods iudgements might humble vs. 2. That presumptuous securitie should not ouerthrow vs. 3. That we should watchfully and earnestly desire and expect grace and seeke for the same as for siluer De 2. A man may know his estate the certainty of hauing grace by reuelation as S. Paul did when the Lord told him sufficit tibi gratia mea my grace shail be sufficient for thee De 3. A man may know the certaintie of hauing grace by experience i. by the effects and fruits of grace that he perceiueth in himselfe and this is the only way that we doe or may know that we haue any grace Now the fruits of grace are many S. Bernard reckoneth three 1. The hatred of sinnes past Bern. in l. de lib. arbit 2. The contempt of present vanities 3. The desire of future felicitie Whosoeuer findeth these things in How we may know whether we haue grace or not himselfe may assure himselfe they proceed from grace And Aquinas saith that whosoeuer doth beleeue in God delight in Christ despise the world and hate his sinnes he may assure himselfe he hath the grace of God and what can we say more then this or what can any man say lesse then this for the tree must be knowne by the fruit saith our Sauiour and therefore the knowledge of hauing grace is not by any presumptuous supposition but by a diligent examination of hauing the same by the fruits of the same and thus we say that a man may know the certaintie of his estate by the fruits of grace 1. By the
good nor quiet And both these are proper to the wicked And therefore when the euill conscience of a sinfull wretch is seared as with a hot yron so that the custome of sinning hath taken away the sense of sinne this cannot be called a peace but a numnesse and a damnesse of conscience for our conscience at the first will monish vs and say master looke to thy selfe But if we neglect our selues this good Cassandra will crie no more thou maiest bee lulled with Endimion to sleepe in sinnes and then it fareth with the maladies of thy soule as it is with the diseases of the bodies the lesse seene the more dangerous as when they are euen at the doore of death and yet will not be perswaded that they are sicke Ideo Bern. ep 2. Ieron ad Sabinian to 1. f. 231. doles charitas me a quod cùm sis dolendus non doles therefore doe I bewaile thy estate because being most miserable thou dost not bewaile thy selfe saith S. Bernard hoc plango saith S. Ierome quod tu teipsum non plangis this doe I lament that thou doest not lament thy selfe quia nihil est miserius misero non miserante seipsum for that nothing in the world is more lamentable then to see a miserable fellow not respecting his owne misery saith S. Augustine Aug. confess li. 1. ca. 13. These are like the foole Harpast that was as blinde as a Beetle and yet nesciebat se esse coecam all the world could not perswade her that she was blinde saith Seneca And therefore this quiet conscience of wicked men is no true peace but mare mortuum a dead sleepe haec tranquillitas tempestas est and this their calme peace is worse then the worst tempestuous warre quia tum maximè Ieron in ep ad Heliâ—d impugnantur cùm se impugnari nesciunt for then they are most assaulted when they are ignorant of the assault saith S. Iorome And so you see there is no peace to the wicked i. no peace with God no peace with good men no peace with their owne soules and consciences and therefore no happinesse in the world for 1. Peace with God is so excellent a The excellencie of each kinde of peace thing that it passeth all vnderstanding 2. Peace with men is so profitable a thing that it is most earnestly desired of all creatures saith S. Augustine Aug. to 10. f. 712. 6. 2. because as the Poet saith Omnia pace vigent pacis tempore Palingen florent All things doe increase and flourish in the time of peace whereas by warres and dissentions they are wasted spoiled and ruinated 3. Peace with our selues is so sweet and so delectable a thing that it is better Prou. 15. 15. then a continuall feast as Salomon speaketh it is that manna absconditum that exceeding great ioy wherewith the Lord doth so inebriate the hearts of his Saints that all the sorrowes of the world is but as the drop of a bucket in comparison of this Ocean of ioy murus aheneus esto Nil conscire mali nulla pallescere culpa For a guiltlesse conscience is like a brasen wall and therefore say the world what it will they will not much respect it if they be flattered they will not be in any pride exalted or if they be slandered they will not be with too much griefe deiected for their conscience is their comfort vt malam conscientiam August laudantis praeconium non sanat ita nec bonam vulnerat conuitium and as no flatterie can heale a bad conscience so no slanders no miseries no villanies can wound the good and vpright conscience but that still mens immota manet the minde of man doth feede it selfe with the sweet delight of his vntainted conscience quia nihil est quod ita voluptate afficere solet sicut pura conscientia for that there is nothing in the world that can so well please and so much delight a godly man as a pure conscience saith S. Chrysostome Chrysost hom 1 2. in 2. Cor. And yet herein some deceiue themselues and grow carelesse of what the world saith of them and respectlesse of their good name and of all good report vpon pretence of a good conscience for so long as I know my selfe cleere from such and such imputations saith one I care not what the world saith of me To this I answer that a good name That wee should seeke to ioine a good name to our good conscience Prou. 22. 1. Eccles 7. 1. and report among neighbours is the chiefest thing next to a good conscience that we should respect It is better then fine gold it is dearer then pretious ointment and it is more to be desired then all the wealth in the world for what is a man when he is ill thought of and ill spoken of and hath lost the reputation of his credit he is become as vnsauorie to our eares as the vilest obiect is to our eyes and therefore I would desire to liue no longer then I should liue in credit and good report among my neighbours But you will say how can I stop the Obiect mouthes and stay the maleuolencie of the violent and virulent tongues of wicked men quorum proprium est maledicere whose propertie is to thinke ill of all and to speake well of none I answer in a word that the tongues of the wicked are no slanders and indeed I would thinke the worse of my selfe if I were commended by them and the better if I were dispraised for our Sauiour saith Blessed are ye when men i. the wicked shall reuile you and persecute Matth. 5. 11. you and say all manner of euill against you falsly But when good honest men do thinke All is not well when good men speake ill of vs. ill and speake euill of either man or woman I doubt not but they haue some waies and in some respects deserued the same and are not so good as they should be if they be not so bad as men Mr. Greenham in his serm of a good name would make them to be as a graue Diuine doth wisely speake for as the euill men cannot speake well of the godly vpon any cause so the good men will not speake ill of any man without iust cause But then againe you will say how can any good man speake ill of me when is no man can proue any ill by me and therefore how can I lose a good name so long as I keepe a good conscience I answer that a man may haue a That a maÌ„ may haue a good coÌ„science yet lose his good name cleere conscience before God and yet iustly deserue a losse of his good name and reputation in the world for these two Viz 1. Bonafama a good name Viz 2. Bona conscientia a good conscience are two seuerall things and may bee seuerally obtained For 1. A good conscience ariseth hence when
our hearts condemne vs not of sinne as the Apostle sheweth 1 Iohn 2. A good name and report ariseth hence when we giue none occasion vnto men to suspect ill of vs. And therefore as he that committeth sinne and therefore can haue no good conscience towards God may notwithstanding through the concealing and close cariage of the same retaine a good report with men and continue in the good opinion of the world so he that committeth not sinne and therefore hath a good conscience towards God may notwithstanding by his indiscretion and want of circumspection giue many causes of iust suspitions of guiltinesse and so lose his reputation and good esteeme in the world And therefore that we may haue a good conscience towards God we must abstaine from all euill and that wee may Hee that would haue a good name must auoid all appearaÌ„ce of euill 1 Thes 5. 22. haue a good report in the world wee must abstaine from all appearance of euill and giue no cause to any man to suspect ill of vs for as the prouerbe is He that will auoid an ill name Must auoid all that cause the same And He that will no euill doe Pro. 15. 15. Must doe nothing that belongs thereto And so when our hearts and consciences tell vs that wee neither did the euill nor gaue any cause in the world for any man to suspect vs of euill then shall we be happie indeed our hearts will be at peace and our consciences better then a continuall feast And thus you see the kindes of peace and you see the goodnesse of each kinde of peace that nothing can be more excellent then this blessed peace nor any thing in the world more miserable then to want the same And therefore nec vidisse satis est iuuat vsque morari I am loth to part yet from this point of The meanes to procure each kinde of peace peace and I hope we shall not lose our labour if we stay a little longer to consider how we may obtaine each kinde of peace that makes the obtainer happie and therefore I say 1. That we may finde peace with God 1. How to finde peace with God we must doe three especiall things 1. To beleeue in Christ 2. To auoid sinne 3. To doe good 1. We must beleeue in Christ for he is the Prince of peace and the only Esay 9. 6. Peace-maker betweene the mortall sinner and the immortall God but Christ dwelleth Eph. 3. 17. Aug. de Agon Christ ca. 12. in our hearts by faith saith the Apostle Et fides est prima quae subiugat animam Deo And our faith in Christ is the first thing that subiecteth our soule to God saith S. Augustine and so by faith in Christ we liue by faith in him Rom. 1. 17. we are reconciled to God we are iustified Rom. 3. 25. 28. sanctified saued And therefore without faith it is vnpossible to please God it is vnpossible to Act 15. 9. be at peace with God for as he that beleeueth Ephes 2. 8. on him is not condemned so he that beleeueth not on him is condemned already because hee hath not beleeued in the Iohn 3. 18. name of the only begotten Sonne of God and because in not beleeuing on him he maketh God alier and beleeueth not the record that God gaue of his Sonne 1 Ioh. 5. 10. 11. 12. which is that God hath giuen vs eternall life and that this life is in his Sonne and that whosoeuer hath the Sonne hath life and whosoeuer hath not the Sonne hath not life And therefore this should teach vs Faith is obtained increased by 3. especiall meanes all carefull diligence to get to preserue and to increase this precious gift of faith and that by three speciall means 1. By the hearing of the word 2. By the recouring of the Sacraments 3. By the feruencie of our prayers For 1. Faith commeth by hearing Rom. 10. 17. and hearing by the word of God saith the Apostle Et accenditur fidei lampaâ—igne diuini verbi And the lampe of faith is kindled by the fire of the heauenly word saith S. Chrysostome And so the Chrys in Matth. 25. Eph. 1. 13. Ephesians are said to haue beleeued in Christ after they had heard the word of Christ And therefore wee should bee euer willing and alwayes readie to heare the preaching of the word of God for the more we heare the more we shall increase our faith and the lesse we heare the lesse faith we shall be sure to haue 2. The Sacraments are Sigilla Dei the great seales of God that ratifie vnto vs the word of God that by two immutable Heb. 6. 18. things viz. Gods writing and Gods seale we might haue a strong consolation And they bee verba visibilia Euangelij the visible words of the Gospell that doe set before our eyes the sacrifice of Christ and shew in a visible manner how Christ was crucified for vs and shed his bloud for the remission of our sinnes And therefore wee should not neglect the frequent vse of these blessed meanes that God hath giuen vs to increase our faith 3. The prayer of a faithfull man auaileth James 5. 16. much to procure any thing at the hands of God if it be feruent saith the Apostle And therefore as Christ prayed Luke 22. 32. for S. Peter that his faith should not faile so should wee pray to God that hee would preserue and increase our faith and because the preaching of the word is but the demonstration of the Spirit and 1 Cor. 2. 4 5. faith is in the power of God therefore we should the rather pray that when Act. 16. 14. Christ is preached the Lord would sanctifie our hearts and open them as he did the heart of Lidia that we might beleeue in Christ 2. We must auoid sinne for sinne is the continuall make-bate betweene the righteous God and the vnrighteous man sinne writeth bitter things against Iob 13. 26. vs sinne layeth vs open before the face of God and sinne moueth his iealousie to burne like fire against vs for Psal 4. hee hateth all those that worke wickednesse And therefore if we would be at peace with God wee must be at warre with sinne as I said before and we must not only repent vs of the old sinnes that we haue committed but we must also resist all those new sinnes whereunto we shall be enticed for sinne is like Antaeus the gyant as oft as it is throwne downe viresque animumque resumit It will presently set a fresh vpon vs and the more eagerly seeke our ouerthrow and therefore we must manfully resist all the inticements of sinne or else our sinnes like those wilde horses Qui circum illiacos raptarunt hectora Virgilius muros will teare vs in peeces while there is none to helpe vs. 3. We must doe good for righteousnesse and peace haue kissed
arca abscondis for it is the bread of the hungry which mouldeth in thy cupbords it is the garmēt of the naked which is moth-eaten in thy presses and it is the money of the distressed which is rusting in thy coffers saith S. Ambrose 3. As these naturall and temporall things are giuen vs of God euen so are all spirituall graces as the Apostle sheweth 1 Cor. 12. And therfore we exhort you that ye receiue not the grace of God in vaine but that euery man as he hath receiued the gift should minister the same vnto another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as good disposers of the manifold grace of God and let no man bragge saith S. Augustine that he hath receiued the good gifts and graces of God but let him looke how he shall make his account with God whether he be not found like them qui sanctis non sancte vtuntur which doe vse holy things vnholily as wicked Saul and couetous Balaam and such like Wherefore seeing all that we haue be gifts giuen of God and for which we must one day render an account to God we should be carefull to vse them to the glory of God 3. Seeing God is the sole autor and That we should seeke for all things from God giuer of euery good gift it teacheth vs to call and sue to him by prayer for euery thing we want 1. To seeke for grace where it may be found i. from God for if any man lacke wisdome let him aske of God saith the Apostle If any man want grace and ability to doe the will of God let him pray to God with S. Paul when he was buffeted by the messenger of Satan that be would giue him grace and strength to doe it or else he shall neuer be able to doe it And therefore when he biddeth vs doe any thing we should pray to him for grace to doe it As when he saith turne to me and I will turne to you then Lam. 4. Esay 1. should we presently say conuert thou vs ô Lord and we shall be conuerted or when he saith wash you and make you cleane then should we pray vnto him that he would purge vs with hysope and Psal 51. 10. clense vs throughly from our sinnes and so of all other graces and blessings that we doe want seeke all from God for he is the giuer of all 2. To seeke for peace and all the fruits of peace from him which is the God of peace if we want our health meanes or maintenance or any other temporall blessing we should pray to God for the same for he is the sole giuer of the things of this life as well as the things that concerne eternall life For the earth is the Lords and all that therein is and therefore he disposeth the same as pleaseth him he filleth the hungrie with good things and the rich he sends empty away he lifteth vp the poore out of the mire and casteth downe the high lookes of the proud Neither doth he only take care to bestow kingdomes or the greater matters of this life as he pleaseth and vpon whom he pleaseth and leaue small matters to others to be disposed of or to happen as they list but it is he euen he himselfe and none other that giueth and disposeth the smallest things as well as the greatest as I haue sufficiently proued before And therefore if we should want Praier is the only thing to procure grace and peace the least thing euen a crum of bread or a cup of cold water we must haue it from God or goe without it Now the only way to obtaine whatsoeuer we want whether grace or peace whether spirituall or temporall blessing is praier for this is situla gratia the bucket that draweth grace from God the fountaine of all grace This will ascend to heauen and their mandatum nostrum peraget quo caro nostra peruenire nequit it will plead for our necessities and neuer depart vntill the most highest hath granted our requests Therefore our Sauiour saith aske and you shall haue seeke and you shall finde knocke and it shall be opened vnto you yea whatsoeuer yee aske the Father in my name it shall be giuen you And so you see not only where all good things are to be had but also That we should be thankefull to God for all his blessings how they may be obtained euen by praier 4. This should mooue vs to thankfulnesse for all the benefits that God hath and doth daily bestow vpon vs aske of the daies of old if any nation if the Iewes or any other chosen and peculiar people of God can paralel vs in the gifts of grace and peace in pure preaching and peaceable gouernment for so long a time and so happy a manner I say not this to make vs proud of Gods graces but to teach vs to crie out with the Psalmist Quid retribuam what shall we render vnto the Lord for all the benefits that he hath done vnto vs For they that Bernard by receiuing grace doe seeme to be in most fauour with God if they be vnthankefull they become of least reckoning with God saith Saint Bernard O that men would therefore praise the Lord for his goodnesse and shew the blessings that he bestoweth vpon the children of men And so you see that God is Author of all goodnesse and the sole giuer of all grace and peace i. of all good things both spirituall and temporall And therefore from this point we must conclude a corollarie most necessarie to be defended That God cannot be the author of any euill because he is the author of all good For Saint Iames tels vs that the same fountaine cannot send forth sweet and bitter That God cannot be the Author of any euill waters and our Sauiour tels vs that a good tree cannot bring forth bad fruits and therefore God which is summum bonum the chiefest good and the fountaine of all goodnesse cannot be author of any euill Now euill is taken two waies 1. Euill of sinne 2. Euill of punishment And I say God simply and in all respects can be said to be the author of neither 1. Not of sinne For thou art a God that hatest wickednesse neither Psal 5. 4. shall any euill dwell with thee saith Dauid and Habacucke saith thou Hab. 1. 15. art of pure eies and canst not see euill thou canst not behold wickednesse And reason it selfe doth confirme the same For 1. That which is simply and absolutely That God is no Author of sinne good cannot be the cause of any euill for how can it be simply good if euill doth any waies proceed from it But God is simply and absolutely Obiect good and the earth is full of his goodnesse Act. 17. saith the Prophet Dauid therefore he cannot be the cause of any euill But against this it is obiected 1. That in God we liue and moue and haue our being i. euery
spittles 4. In his taste the bitternesse of gall 5. In his sight the effusion of teares his friends bewayling his foes exulting and all forsaking him 2. In his minde such thoughts and sorrowes as cannot bee conceiued much lesse by men any waies expressed and all this was done for vs and for our sake vt iniusta mors iustam vinceret mortem that hee being vniustly put to death as iniustus cum iniustis ex iniustis causis by the vniust with the vniust and for vniust causes hee might iustly deliuer vs from that iust death which wee deserued And therefore if wee behold this man of sorrow and say Quae sunt hae plagae quae sunt haec vulnera Christe What stripes or wounds bee these O blessed Christ hee will answer Et plagae sunt haec vulnera quaeque tua All these are onely thine tibi natus tibi passus tibi mortuus for I was borne for thee to suffer for thee and to dye for thee and if thou wouldst know the impulsiue cause heereof and say Si mea cur tua diripiunt tua viscera Christ◠Hee will answer Loue is the onely cause heereof O amor his plagis membra cruent at amor his loue to man is the cause of all these things And all these things are sufficient arguments to shew the superabundancie of his loue to man aboue all other creatures whatsoeuer and therefore in many places this great loue of God is shewed with notes of incomprehensiblenesse as so God loued the world so as it cannot be expressed and againe behold what manner of loue the father hath shewed vnto vs that we should be called the sonnes of God And yet heere we must vnderstand that this loue of God to mankinde is twofold 1. common to the iust and vniust Bern. Serm. 14. de coena domini 2. speciall to the Elect onely in whom the loue of God doth more manifestly appeare and vpon whom hee bestoweth all the benefits of his loue And of these also hee loueth some The holier we are the dearer God loues vs. better then others for there bee three sorts of Elects 1. Some whom God hath decreed to iustifie but as yet are not regenerate as Paul while he was a Persecutor 2. Others in whom regeneration is inchoated and the reliques of sinne remaining as the Saints in earth 3. Others in whom perfect obedience is effected and their sanctification fully accomplished as the Saints in heauen He loueth the first wel the second better but the third best of al for the holier we be the neerer vnto his image the dearer wee are beloued of him and therefore hee saith diligentes me diligo I loue them that loue me and I will shew mercie on them that keepe my commandements as if hee should say I loue all men well but I loue them especially aboue all men that loue me and keepe my commandements And this S. Augustine sheweth most excellently Aug. tom 9. in Ioh. saying Omnia diligit Deus quae fecit inter ea magis diligit creaturas rationabiles de illis eas amplius quae sunt membra vnigeniti sui multo magis vnigenitum God loueth all that hee made and among them hee chiefly loueth his reasonable creatures that is men and of all men the members of his sonne and his sonne himselfe aboue them all Now these things being thus made manifest what the loue of God is how farre it extendeth and how hee loueth all creatures it is easie enough to know whom the Apostle meaneth by the beloued of God not those that he loued best for they were in heauen and not in Rome nor those that he loued least because they liued in their sinnes but those that were regenerated and sanctified in some measure as the next words doe declare called to be Saints De 2. The Apostle in these few What lessons wee may learne from this doctrine of the loue of God words doth giue vs to learne many things but especially 1. A confutation of heretiques 2. A consolation for Christians 3. A manifold instruction for all men in their liues and conuersations 1. Seeing the Apostle doth not call them diligentes Deum the Louers of God or those that loue God though they did so too but dilectos Dei beloued of God or those whom God did loue hee sheweth hereby that the loue The loue of God to vs is the cause of all our goodnesse of God is the primary and efficient cause of our sanctitie and goodnesse and not our goodnes the cause of his loue and therefore this confuteth the Doctrine of humane merit and the foggie mist of the Pelagian heresie fayning fancying certaine causes without God as the Schoole-men speake that is not subsisting in God himselfe but externally mouing the will of God to determine and dispose of sundry things As if the workes of men foreseene of God and not the loue of God to men were the cause why hee elected and called them vnto sanctity that not his loue and grace to vs but our good vsing of his grace should bee the cause why he bestoweth his grace vpon vs. A doctrine cleane contrary to the order of this Scripture and indeede contrary to all truth for our Sauiour telleth his disciples you haue not chosen Ioh. 15. mee but I haue chosen you and ordained that you should bring forth fruit and that your fruit should remaine Whereupon S. Augustine most excellently hic vacat vana illorum ratiocinatio S. Aug. Tract 86. in Iohan. qui praescientiam Dei defendunt contra gratiam Dei this confuteth their vaine babling which defend the prescience of God to the derogation and preiudice of the grace of God For if God did therefore chuse vs because he did foresee know we would be good then he did not choose vs to make vs good but rather we choose him in purposing to be good but our Sauiour saith you haue not chosen me but I haue chosen you and the Apostle sheweth that Eph. 1. 4. God did not choose vs because hee foresaw wee would bee holy but hee chose vs to the end we might be holy and that he did not predestinate vs vpon the fore-sight of the good vse of our free will but according to the good pleasure of his owne will quae omnium quae sunt ipsa est causa And therefore nullum eligit dignum S. Aug. contra Iul. pelag li. 5. c. 3. sed aligendo efficit dignū God did chuse none because he was worthie but God maketh him worthy because he chuseth him neither doth he loue any of vs because we loue him first but therefore 1 Iohn 4. 19. we loue him because he loued vs first for if he had neuer loued vs we could neuer haue loued him his loue therefore to vs is the cause of our loue to him and of all other our goodnesse and not our loue and goodnesse the cause