already by himselfe and in his owne person but for our sanctification Secondly the good workes of men regenerate are so wrought by Christ in vs that they are also wrought by vs and we haue our working in them and therefore by reason of our imperfection cannot be perfect for as the fountaines of the actions are so must the actions be themselues the fountaines are mixed being partly good and partly euill for our mind is not so illuminated that there is no darknesse in it neither is our hart so sanctified that there is no vncleannesse in it and therefore the actions flowing from thence cannot be perfect workes of light and sanctification They insist yet further and obiects if the Apostle say they in his conclusion we are iustified by Faith without the workes of the Law did vnderstand the workes of Grace then it would follow that he oppones things which are not to be opponed for workes and Grace workes and Faith workes and Christ are not opposite but agrees very well together as the cause and effect as the tree and the branch To this we answere that Faith and workes agrees well together but there is no thing in the world which agree so well the one with the other but in some things they may be opponed as for example the tree and the branch agrees very well together but if the question be moued whether the tree beares the branch or the branch the tree in this they are opponed that which is affirmed of the one must be denyed of the other Againe there is a very sweet harmony betweene a naturall Father and the sonne the one of them cannot be without the other for hee is not a Father who neuer had a sonne neither is he a sonne who neuer had a father but if this be the question which of them gaue beginning to another here we must oppone them affirming that of the one which wee deny of the other In like manner there is a very sweet harmonie and agreement betweene Faith and good workes but if this be the question for which of them it is that God doth iustifie vs there wee must oppone them affirming with the Apostle that we are iustified by Faith and not by workes alway the opposition is not simple but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their second euasion is a distinction of the workes of the Law Morall and Ceremoniall It is true say they that the workes of the law ceremoniall iustifies not but the workes of the Law Morall iustifies But the Apostle in his conclusion excludes from iustification the workes of the Law Morall for these reasons he excludes those workes of which he hath proued both Iewes and Gentiles to be guiltie but so it is he hath proued them to be guiltie of the transgression of the Law Morall as is euident out of the sins wherewith he charges them therefore c. Secondly he excludes from iustification the workes of that law by which comes the knowledge of sinne but so it is the knowledge of sinne comes by the law Morall therefore c. I had not knâ—wne saith the Apostle that concupâ—â—cence is a sinne except the law had said thou shalt not couet Now it is euident that this is a pâ—ecept of the law Morall Their third euasion is by a distinction of the first and second iustification the first whereof say they is by Faith but the second is by workes But this twofold iustification is also forged for iustificatio est actus indiuidius simul totus there is no first and last in the act of iustification hee that is once condemned iudicially stands so and hee that is absolued stands so Againe this distinction confounds two benefits iustification sanctification which to them is the second iustification That they are distinct benefits the Apostle doth teach vs Christ is made to vs righteousnesse and sanctification but they inconsiderately confound them for if these new qualities infused by Grace into the soule of man and good workes flowing there from be the matter as they say of mans second Iustification then let them tell vs what is the matter of his sanctification To conclude this these are two inseperable benefits to whomsoeuer the Lord imputes the righteousnes of Christ and giues them Faith to accept it as their owne like as for it hee absolues them from sinne and death and adiudges them vnto life so also incontinent workes he in them by his holy spirit an inherent righteousnesse by which they become new creatures so that our iustification hath inseperably annexed with it sanctification But this sanctification of ourâ— is so imperfect that howsoeuer it be accepted of the Father for the righteousnesse of Christ yet is it not so perfect nor sufficient that for the merit thereof wee dare seeke to be absolued from our sinnes and receiued into fauour Them he also glorefied Glorification the last lincke of the chaine is the last and highest benefit that we haue by Christ by which both our soule and body shall be restored to a greater glory and more happy than euer wee enioyed in Adam Hee had his owne most excellent priuiledges hee had this inward glory that he was created to the image of God hee had also for outward glory a dominion and Lordship ouer all the creaâ—ures of God the heauens were made beautifull for his sake the earth made fruitfull Paradise assigned to him as a speciall garden of pleasure and all the creatures ordained to serue him but by our second creation we are beautified with more excellent priuiledges that same image is restored to vs new heauens and new earth created for our sake and with all these we shall haue the Crowne of perseuerance which Adam had noâ— for glorification is our last and highest happie estate out of which wee shall neuer be transchanged and therefore the Apostle goes not beyond it And herein appeares the Lords wonderfull power and goodnesse who of the fall of man takes occasion to make man better than hee was before the fall Our bodyes shall not be raised like to Adams body for euen in the state of innocencie hee was mortall but they shall be raised vp like to the glorious body of Christ. Salomon built a Temple the Chaldeans destroyed it and it was neuer againe restored to the former glory which moued the auncient men to mourne when they saw how the glory of the second Temple was not like the glory of the first but it shall be the great ioy of our auncient Father Adam when hee shall see how farre the glory of the second creation shall exceed the glory of the first Of this Glorification the Apostle speakes in the time past partly to declare the certainetie thereof and partly because it is already begunne for there are three degrees of that Glory The first in this life and that is our sanctification called by S. Iohn the first resurrection and by S. Paul our
speaking in the name of the Lord not thy merits for if I should seeke thy merits thou shouldst neuer bee pertaker of my gifts When the Apostle Saint Paul had reckoned out how hee had laboured more aboundantly in the worke of the ministerie then all the rest of the Apostles hee subioynes as it were by correction yet not I but the grace of God in me learning vs when vve haue done all the good we can to be humble in our selues and giue the glory to God if he promise vs a crowne nihil aliud coronat nisi dona sua he crownes no other thing but his owne gifts if by promise hee bindes himselfe a debter vnto vs to giue vs a reward debitor factus est nobis non aliquid a nobis accipiendo sed quod ille placuit promittendo he is become a debter vnto vs not by receiuing any thing from vs but by promosing freely to vs that which pleased him and therefore when we are exhorted to mortifie the deeds of the body by the spirit let vs first turne this and the like of the precepts into prayers that the Lord would enable vs by grace to doe that which he commaunds vs and then when in some measure we haue done it that we returne the praise and glory to the Lord. Mortifie c. Seeing the first part of our sanctification is called mortification vve are to consider hovv in this word there lurkes a rule vvhereby euery man may try hovv farre forth he hath profited in sanctification vve see by experience that the neerer a man drawes to death the lesse motion is in him but after hee is once dead hee moues not at all present him pleasant obiects they delight him not praise him yet he is not puffed vp speake euill of him yet he is not offended euen so is it with the spirituall man the greater progresse he makes in sanctification the motions of sin are euer the weaker in him the pleasures of the world moues him not as they were wont if thou praise him the breath of thy mouth cannot lift him vp if thou offend him the more he is mortified the lesse he is grieued As a man saith Basile being dead is seperate from those with whom he was conuersant before so hee who is mortified is instantly sundred in his affections from those who before were his familiar companions in sinne yea those actions wherein he delighted before are a griefe vnto him now it is a vexation of his soule to heare and see the vnrighteous deedes of the wicked which were wont to be vnto him the matter of his sport and laughter Therefore doth he wish and so should we that we might alwayes die this kind of death foelix mors quae alienum facit hominem ab hoc saeculo certainly it is a happy death which alienates and turnes away the hart of man from the loue of this world Bona mors quippe vitam non aufert sed transfert in melius for it is a good kinde of death which doth not take life away but changes it into a better But alas how farre are we from this spirituall disposition doth not the angry countenance of one in wordly authoritie terrifie vs the disdainfull words of men doe they not put vs out of the state of patience if the world flatter vs are we not puft vp if she frowne vpon vs are wee not cast downe and this our great weakenesse proceeds onely from the strength of sinne in vs this lets vs see what cause we haue to bee humbled considering that hauing liued long in this time of grace yet haue we profited little in the mortification of our sinfull lusts and affections Againe out of this same word of Mortification wee learne that the worke of our Sanctification is a worke of difficultie not accomplished without labour paine and dolour for it receiues these three names as to bee called Mortification Regeneration and Circumcision As no birth no death no cutting off the flesh can bee without dolour and sorrow so the conuersion of a sinner is not wrought without inward paine and sorrow The Infant that hath laid but nine Moneths in the wombe of the mother is not deliuered without great paine suppose shee conceiued it with pleasure and shalt thou thinke to part with sinne which in thee was conceiued with thee and which since so often thou hast nourished with pleasure and not to proue the dolours of the New-birth No assuredly In the worke of mans conuersion there is the contrite spirit the humbled heart the mourning weede the melting eye the pale countenance the voyce of lamentation let not such as feele them if they find therwith a rending of their affections from their old sins be troubled for these are but the dolors of their new birth and for others who know not these inward humiliations and wrestlings of the Children of God they haue iust cause to suspect themselues that they haue not so much as the beginnings of Mortification Regeneration and spirituall Circumcision By the Spirit Nature will not destroy our sinfull lusts they are mortified by the Spirit of Christ and therefore vve are to nourish and entertaine this Spirit by the meanes before prescribed As those Beasts which sacrificed to God vnder the Law were first slaine by the knife of the Leuite and then offered to God vpon the Altar so the Lord Iesus must mortifie our affections by the power of his word and Spirit before they can be presented acceptable sacrifices to the Lord our God Yee shall liue As I spake of death which is threatned so speake I of life here promised this temporall life cannot bee the recompense of righteousnesse for it is common both to the Godly and the wicked If in this life onely we had hope of all men wee were the most miserable but the life here promised is eternall life the beginning whereof presently vve enjoy by the Spirit of our Lord who hath quickned vs so that wee may say now I liue yet not I but Christ Iesus liueth in mee the accomplishment thereof wee looke for hereafter Thus hath the Apostle set before vs both life and death he hath shewed vs the way how wee may eschew the one and attaine to the other the Lord graunt that according to his counsell wee may make choyse of the best Verse 14. For as many as are led by the Spirit of God are the Sonnes of God IN this Verse the Apostle subioynes a Confirmation of his preceding argument in the last part thereof hee hath said If yee mortifie the deedes of the body by the Spirit ye shall liue now he proues it They who mortefie the deedes of the body by the Spirit or they who are led by the Spirit of God for these phrases are equiualent are the Sonnes of God therefore they must liue the necessitie of the consequence is euident of that which followeth the Sonnes of God
glorification and that through calling and iustification which two haue inseperably following them the sanctification and renouation of the whole man The Lord make vs wise in time that we may consider the course of our life and thinke of the end whereunto it leads vs for as Moses protested to Israell so doe I vnto you I haue laid this day life and death before you the Lord giue you grace to make choise of the best In these causes of our saluation linked together in this Chaine we haue first to looke vnto Gods decree consisting in his foreknowledge and predestination secondly to the execution thereof which is made by his Calling Iustification and Glorification The decree hath in it these two acts or preordinances so to call them Prescience and Predestination which this manner of way are to be distinguished by foreknowledge the Lord sets before him the whole number of mankinde whom of the good pleasure of his owne will he purposed to saue so that the first preordinance is this these are they whom I will saue by predestination againe he concluded to saue them by such and such meanes so that the second preordinance of the decree is this those whom I haue decreed to saue I will saue this manner of way so that prescience lookes to the person to be saued predestination to the meanes whereby they are to be saued Where wee must consider that this decree of God is thus distinguished by the Apostle in these two words for our capacitie who being but mortall creatures endued with reason conceiues vnderstands and discernes one thing after another and cannot doe otherwise but it is not so with the Lord our God who being himselfe a most perfect vnderstanding by one act without prioritie or posterioritie knowes conceiues and discernes all things We come first now to speake of Gods foreknowledge the properties of God are either absolute as namely that he is a Spirit simple and infinite or else such as haue a relation to the creature And of this sort is foreknowledge which improperly is ascribed vnto God for properly there is no fore not after in God nothing past nothing to come but foreknowledge is ascribed to God in respect of the creature because he knew vs before that wee were This foreknowledge is two wayes considered first generally as it is extended to all his creatures and so it is compared to a common booke of register wherein the Lord hath written all things which were afterward to be and of this speakes the Psalmist My bones sayth he are not hid from thee though I was made in a secret place and fashioned beneath in the earth thine eyes did see mee when I was without forme for in thy booke were all things written which in continuance of time were fashioned though they were not before Of it also speakes the Apostle All things are manifest in his sight with whom wee haue to doe This manner of way foreknowledge is Gods vniuersall eye by which vvith one looke hee knoweth all his creatures vvithin and vvithout their nature their shape their actions their beginnings their ends but foreknowledge this manner of vvay considered is not a lincke of this Chaine it being certaine that there is not one of these lincks more patent not largely extended than another as yee shall afterward heare Foreknowledge then in this Chaine of Saluation is specially considered as it is conioyned cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the loue and liking of God as it is all one with Election extended to none but vnto the children of his good will this way it is affirmed of the Godly the Lord knoweth who are his but denyed of the wicked depart from me yee workers of iniquitie I know you not that is albeit I know your persons yea your most secret actions yet your selues I know not so that I loue you and this way foreknowledge specially considered is called the booke of life vvherein the Lord hath written the names of those vvhom hee hath ordayned to life Predestination is also two manner of wayes considered first as it is generally extended to all his creatures for as he knew them all before they were so he appointed them by middes vnto their owne end other artificers when they haue made a worke know not what will be the end of it hee that buildeth an house knowes not how long it vvill stand whether fire shall consume it or the winde ouer-turne it or the earth-quake vndermine it but the Lord as hee hath made his creatures so hath he appoynted them to an end which hee knoweth himselfe but here Predestination is specially considered and is no larger than Election respecting the Elect onely whom he hath ordayned vnto life by his owne middes for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not onely signifieth to ordayne to an end but also to appoynt all the limits borders and middes within and by which thou art to come to that end Where before wee come to the doctrine of instruction wee vvill shortly encounter vvith our aduersaries who read these words in this manner that the Lord predestinated those whom hee fore-knew to be conformed to the image of his Sonne that so they may establish here out their errour of fore-seene merits It were sufficient to bring against them the best learned of their owne side some wherofread these words no otherwise then wee doe as the Iesuiâ—s of Rhemes others plainely impugne that reading and the errour of foreseene merits founded vpon it for so Caietane writeth vpon this place Ad confutandum dogma illorum qui primum salutis nostrae locum tribuunt diuinae praescientiae futurorum qui praescientiam meritorum ponunt rationem definitionis diuinae ad confutandum inquit haec primum nostrae salutis locum tribuit diuino proposito dicendo ijs qui secundum propositum vocati sunt To confute saith hee the doctrine of those who giue the first place of saluation to Gods foreknowledge of mans merits which hee was to doe and so puts his prescience as a reason and cause of his predestination to confute these I say hee giues the first place of saluation to the purpose of God while hee saith to them that are called according to his purpose Aquinas in like manner writing vpon this same place sayth Ponere quod aliquod meritum ex parte nostra praesupponatur cuius praescientia sit ratio praedestinationis nihil est aliud quam ponere gratiam dari ex meritis nostris quod principium bonorum operum est ex nobis consummatio ex Deo To affirme that any merit vpon our part must be presupposed the prescience whereof was the cause of predestination is no other thing but to affirme that grace were giuen of our merits and that the beginning of good workes were of our selues and the consummation thereof were of God therefore saith hee the words are to be read this way more
coueniently whom he fore-knew them hee also predestinated to be made like vnto the image of his Sonne vt ista conformitas non sit ratio praedestinationis sed effectus that so this conformitie be not a cause of predestination but an effect But beside these this errour is conuinced by manifold proofes of holy Scripture the Apostle saith hee hath chosen vs in Christ therefore not in our selues he saith againe that wee should be holy and without blame hee saith not hee chose vs because hee foresaw that wee would be holy so hee sets downe sanctification as an effect of Predestination Now it is certaine that one effect of Predestination may well be the cause of an other posterior effect as the preaching of the word is a cause of faith and faith is a certaine cause of instification but no effect of Predestination can be cause of it Againe he saith The Lord hath saued vs and called vs with an holy calling not according to our workes here yee see that in our calling our workes and Gods purpose are manifestly opponed so that the putting of the one is the remouing of the other thus neyther in our Election before time not in our calling in time hath the Lord regarded our works or foreseene rectitude of our will but the good pleasure of his owne will And I pray you what other thing could the Lord foresee in vs than that which hee foresaw in the Israelites I knew that thou art obstinate and thy neck an iron sinew and thy browe brasse I knew that thou wouldest grieuously transgresse therefore I called thee a transgressor from the wombe yet for my Names sake will I deferre my wrath and for my praise will I refraine it from thee that I cut thee not off yea in so many places of holy Scripture doth the Lord plead the cause of his owne glory that it cannot be but a most fearefull sacriledge against so cleare a light for a man eyther in part or in whole to make his own merits a cause of saluation When the Lord called Abraham hee found him an Idolater when hee called Paul hee found him a persecuter when hee called Matthew he found him a Publican when hee called Mary hee found her possessed with Diuels all that euer receiued grace stand vp as so many witnesses of his glory Not vnto vs O Lord not vnto vs but to thy name be the praise And to these obiections which the braine of man hath brought out against this truth of God to cleare themselues and charge the Lord with vnrighteousnesse they are all sufficiently answered by the Apostle that the Lord by reason of his absolute authoritie ouer all his creatures hath power of the same lumpe to make one vessell of honour for to shew the glory of his mercy and an other vessell of dishonour to shew the glory of his iustice seeing this power is not denyed to the potter ouer his clay how dare man speake against it in the Lord ouer his creature O man who art thou that pleadest with God Woe be to him that striueth with his Maker If I dispute with thee O Lord thou art righteous how euer I iudge of thy counsell and of the manner of thy working thou art alway righteous Si non vis errare if thou wilt not erre saith Augustine iudge not the Lord why one is saued the Apostle tels you I haue mercy on whom I will haue mercy Misericordia eius misericordiâ— causa why another is reiected Causa potest esse occulta iniusta esse non potest the cause may be secret but cannot be vniust qui in factis Dei rationem non videt infirmitatem suam considerans cur non videat rationem videt hee that seeth not a reason of the Lords doing let him looke to his owne infirmitie he shall see a reason why hee seeth it not The Lord hath hid euen from most wicked men the purpose of their owne reprobation till it come to the execution and then shall they receiue an answere from their owne consciences to stop their mouthes which now they will not receiue from man Euery one of the damned shall be compelled to acknowledge that the iudgement executed vpon them is righteous But now to returne to the doctrine we haue first to obserue out of the signification of the word which I marked before that the Lords determinate counsell and predestination takes not away the nature properties nor necessities of secondarie causes and meanes of saluation but rather establishes them for those whom God hath appointed to saluation hee hath also appointed to those meanes which may bring them vnto it It is therefore a blasphemie which is frequent in the mouthes of carnall professers if I be elected howsoeuer I liue I shall be saued and if otherwise I be a reprobate liue as I will I cannot mend it this is no other thing but Sathans diuinitie if thou be the sonne of God cast thy selfe downe from the Temple thou shalt not dash thy foote against a stone as if the sonnes of God were licensed to despise the second and ordinary meanes and not rather bound to vse them but in very deed as it is against the nature of fire to be cold so is it impossible that the elect man effectually called can reason after this manner yea the more hee heares of election the more hee endeauours to make it sure by well doing knowing that no man can attaine to the end of our Faith which is the saluation of our soule but by the lawfull and ordinary meanes Both temporall and spirituall blessings the Lord will haue vs to seeke them by the lawfull and ordinary meanes the Cornes cannot serue Israell except the earth beare them the earth cannot beare them except the heauens giue raine the heauens can giue no raine except the Lord command them Therefore when the Lord promises a blessing In that day saith the Lord I will heare the heauens and they shall heare the earth and the earth shall heare the corne and the wine and the oyle and they shall heare Israell And that hee keepes the the same order in bestowing spiritual blessings we are taught by the Apostle when he saith that before wee be saued we must call on the name of the Lord before wee call on his name we must beleeue before we beleeue we must heare before we heare there must be preaching whereof it is euident that they who neglect and contemne the ordinary meanes of saluation doe giue out a very hard sentence against themselues which is that if they so continue they doe not appertaine vnto election And againe for our further comfort wee haue here to marke the certaintie and soliditie of our saluation it is neither to day nor yesterday that the Lord concluded to be mercifull vnto vs our election beganne not with our selues before the mountaines were made before the earth
our workes but according to his purpose grace Surely except the Lord had reserued mercy for vs we had beene like to Sodome and Gomorrha but it pleased him of his owne good will of the same lumpe of clay to make vs vessels of honour whereof hee made others vessels of dishonour And who is able sufficiently to ponder so great a benefit and therefore howsoeuer the blinded Pharisee sacrifice to his owne net and make his mouth to kisse his hand as if his own hand had done it yet let the redeemed of the Lord praise the Lord let them cry out with a louder voyce than Dauid did O Lord what are wee that thou art so mindefull of vs Not vnto vs O Lord not vnto vs but to thy name giue the glory for thy louing kindnesse and thy truth for our saluation comes from God that sits vpon the throne and from the Lambe To thee O Lord be praise and honour and glory for euer Now as for the calling we are to know that the calling of God is twofold outward and inward Hee speakes not here of the outward calling of which our Sauiour saith many are called but few are chosen but he speakes of the inward calling which is the first intimation and declaration of our election For the decree of our election is alwaies hid and secret vnto vs till the Lord by calling reueile it and make it knowne vnto vs that we are of the number of those whom he hath appointed to life As in his secret counsell hee made a distinction of the elect and reprobate so by his calling heâ— beginnes the execution of this decree seperating the one from the other in this life in manners and conditions who are to be seperated in the life to come for euer in estate and place He that will take a right view of all mankinde shall find them standing as it were in three circles they onely being happy who are within the third In the outmost circle are all those on whom the Lard hath not vouchsafed so much as an outward calling by his Gospell and here standeth the greatest part of the world In the middle circle which is much narrower stand they who are pertakers of an outward calling by the Word and Sacraments In the third circle which yet is of smaller compasse than the other two stand they who are inwardly and effectually called these are Christs little flocke the communion of Saints the few chosen the Lords third part so to speake with Zachary the other two parts shall be cut off and dye but the third will the Lord fine as siluer and gold the Lord will say of them this is my people and they shall say the Lord is my God It is a great steppe indeed that wee are brought from the first circle into the second but it is not sufficient to saluation yea rather they who stand in the second circle hearing the voyce of God calling them to repentance and yet harden their hearts and will not follow him may looke for a more fearefull condemnation then they who are in the outmost rancke of all Double stripes are for him who knoweth his Maisters will and doth it not Sodome and Gomorrha shall be in an easier estate than they Content not therefore your selues that yee are brought within the compasse of the visible Church that yee haue beene baptised in the name of Iesus and haue communicated at his holy Table Not euery one that saith Lord Lord shall enter into his kingdome except yee finde also his inward and effectuall calling that the arme of his grace hath drawne you within the compasse of the third circle and hath set you downe among those whom he hath chosen to be his owne peculiar people And againe that the calling of God is according to his purpose yeelds vnto vs this comfort that seeing his calling is extended toward vs we may be sure that from euerlasting hee hath had toward vs a purpose of loue Certainely hee had not sent his Gospell among vs were it not that he hath here a number belonging to the election of his Grace hee hath lighted a candle among vs and set it in an eminent candlesticke to assure vs that hee is seeking here some peeces of money which were lost and hee will not rest till hee finde them When the Apostle Paul should haue gone to Bythinia the Lord commaunded him to goe to Macedonia what the purpose of God was the euent declared namely that it was to conuert Lidia and the Iaylour Who may not see here Gods meruailous mercy towards his owne that for the conuersion of a few will haue his Gospell to be preached to a whole kingdome which doth yet more clearely appeare in that when hee commaunded his Apostle Paul to tarry at Corinthus hee gaue this reason because saith hee I haue much people here shewing vnto vs that the greater haruest hee hath the longer doth hee continue his Labourers among a people This is the very work of God which hee is working in the middest of you and for which hee continueth among you the preaching of his glorious Gospell it is because toward many of you hee hath a purpose of loue some hath he called already whom hee will haue confirmed others not yet inwardly called hee will conuert by the Gospell before hee remoue it Let euery man looke to himselfe whether hee haue part in that grace which comes by the Gospell or no for woe will be to him that shall be found in darknesse after that the light hath shined vnto him Good were it yet for vs all if wee could more deepely consider this that the Gospell of the Lord Iesus is come among vs not by accident nor by the meanes of men but by the purpose of God that in these dayes wee heare that voyce which many of our Fathers heard not that in some places of the world this Gospell is preached and not in others that it is continued with vs notwithstanding of the manifold machinations of the Children of darknesse to subuert it yea that by such and such persons the Gospell hath beene preached vnto vs if vvee did consider that all these fall out according to Gods determinate purpose it would waken in vs a more reuerent hearing of the word of Grace and a greater care to take heede to the smallest occasion of grace when it is offered but all the contempt thereof which now is among men floweth from this that they doe not looke vnto the hand of God sending out such a message to them by such persons at such a time in such a place as hee in his eternall purpose hath concluded with himselfe But as Samuell before hee knew the Lord thought the voyce of God to be but the voyce of Eli and therefore went againe to his rest so the great multitude of them who heare it not as the word of God but as the word of men esteeming that it commeth by
but that the workes of God may be made manifest which our Sauiour plainely teacheth vs when being demaunded concerning him that was borne blind whether it was for his owne sinnes or the sinnes of his Parents aunswered it was for neyther of them but that the workes of God might be made manifest in him And these workes of God manifested by affliction are of two sorts for not onely his meruailous power and constant truth in preseruing and deliuering his owne Church in all troubles against the power falshoode and malice of the world are manifested that all men may see it is not by the arme of man but by the power of God that his Church is continued vpon earth but likewise these manifold graces of God wrought secretly by his holy Spirit in the hearts of his children are made manifest to the world such as their constant faith their inuincible loue toward God their patience in the hardest sort of crosses And vnto these kindes of afflictions doe wee referre that which here is spoken These afflictions which are for Gods sake require these two things comprised by the Apostle in these words Faith and a good Conscience that is a good Religion and a good conuersation though thy life be so good that it be vnreproueable in the eyes of man yet if thou be not found in the faith thy suffering is not suffering for Gods cause and albeit the Religion thou professest be good if thy conuersation be euill though thou wouldest giue thy body to be burnt for Religion yet shall not thy suffering be suffering for Chists cause Let none of you suffer as euill doers but if any man suffer as a Christian let him not be ashamed Non suppliciuÌ„ facit martyrem sed causa it is not the crosse makes the Martyr but the cause There hath beene no Heresie so grosse but some men haue beene bold to dye for it which is not Christian fortitude but miserable hardnesse of heart As the Lord Iesus hath his Apostles and Martyres so Sathan hath his false Apostles and Martyrs Martires Satanicae virtutis and therefore wee will conclude with Augustine Non est ex passione certa Iustitia it is not suffering that makes sure a cause to be righteous Sed ex Iustitia gloriosa passio but it is righteousnesse which makes suffering glorious For thy sake It is common to all the Godly to suffer with Christ as yee heard before but to suffer for Christ is not a honour communicated to them all the rarer that it is the more heartely should wee welcome it when God sends it The Apostle reioyced in the bonds wherewith hee was bound for Christs cause the golden chaines of earthly ambassadours are nothing so honourable as chaines of yron which are worne for Christs cause The Emperour Constantine honoured all the Fathers of the Counsell of Nice but made most of those who had suffered for the cause of Christ as in perticular hee kissed the hole of Paphnutius eye which had beene put out in time of trouble for Christs sake yet did hee reuerence it as the most honourable and precious part of his body no face so beautifull as that which is deformed no man so rich as hee who hath sustained spoliation of his goods if it be for Christs sake neyther is any death so glorious as that which is sustained for his cause Si enim beati qui moriuntur in Domino multo magis qui pro Domino for if they be blessed which dye in the Lord much more blessed are they wâ—o dye for the Lord. But now because no Christian is persecuted without some cause alleadged against him by his persecuters and that also in euery trouble his owne conscience saith that hee hath most iustly deserued it how can hee haue this comfort that he suffers for Christs sake The first is easily answered if we put a difference betweene the pretended and the true cause for which the wicked doe persecute vs. If Haman beare malice to Mordecay for his sake hee will forge a crime against all the people of the Iewes if Amazia can couer his hatred against Amos by pretending that Amos hath conspired against the King If the Princes of Darius enuy Daniels preferment they can delate him as a rebell to the kings proclamation If Ieremie exhort the Iewes to goe out to the King of Babell hee shall be accused as a confederate with the Chaldean It is a common stratagem of Sathans to staine the glory of Gods Children in their sufferings with false pretended crimes Vt qui conscientiae suae luce clarescunt fâ—lsis rumoribus sordidentur that they who are cleared by the light of their owne conscience may be defiled with false reports Sed bene sibi conscius non debet falsis moueri nec putare plus esse ponderis in alieno conuitio quam in suo testimonio but heeâ— who hath a good conscience ought not to be moued with false things nor to thinke there is more waight in any other mans traducing than is in his owne testimonie Our comfort doth stand sure if wee can say with Dauid They hate me without a cause And againe They are gathered together against mee not for mine offence not for my sinne O Lord. As for the other the accusation of our conscience in trouble charging vs with sinnes which no man can lay to our charge if wee will distinguish betweene the quarrell which conscience hath against vs and that wherewith the wicked doe charge vs it shall be manifest that the cause of our persecution is our disagreement with them in an euill course and not any sinne committed by vs against God and so shall our comfort still remaine that vvee are sufferers for Christs sake We are killed How farre forth this killing extends our Sauiour doth teach vs when hee sayes they are able to kill the body and doe no more Qui pro Christo moriuntur aliquid mortis accipiunt ne tot a contingat they may cast downe this earthly tabernacle but cannot hurt the man of God But here it is enquired seeing these godly ones were aliue when they sent vp this complaint vnto God how is it said they were slaine To this I answere that two manner of wayes are the godly pertakers of Christs afflictions euen when they are not troubled in their owne persons first by lympathie with others that are troubled for as the head of the misticall body accounts himselfe persecuted when his members are persecuted so among the liuely members therof the griefe and trouble of one is the griefe and trouble of the rest If we mourne with them that mournes and remember them who are in bonds as if wee were in bonds with them we are pertakers of their sufferings but now the want of this compassion in many who resting in their yâ—orie beds sorrowes not for Iosephs affliction proues them to be but dead
our heauenly Father may be glorified though workes can be no merits yet are they your witnesses and what haue yee done to remaine when yee are dead as witnesses of your loue toward the Lord Though your goodnesse extend not to the Lord yet where is your delight that should be on his Saints and excellent ones vpon earth where is your compassion and loue toward the brethren are not the men of this age like vnto that fig-tree which had faire leaues but not so much as one figge to giue vnto Iesus in his hunger hauing the shew of godlinesse but haue denyed the power therof yeelding words inough but no fruits to adorne the glorious Gospell of our Lord Iesus Of these and many moe if wee might insist in them it is manifest that all haue not the loue of God in their hearts who this day pretend it The last tryall of Loue which novv we bring is readinesse to suffer affliction for the cause of God The Apostles being beaten for preaching in the name of Iesus instead of mourning departed reioycing that they were counted worthy to suffer for Christs sake and all because they loued him For the loue of Rahel seauen yeeres of hard seruitude seemed vnto Iacob but a short space For the loue of Dinah Sichem willingly sustayned the circumcision and cutting of his flesh much more to him in whose heart abounds the loue of the Lord vvill bitter things become sweet and hard things easie This Loue hath made the holy Martyres step out of their owne element into the fire with greater ioy and willingnesse then worldlings haue when they fit downe to their banquetting tables to refresh them or lyes downe in their beds to rest them The Apostle who suffered all sorts of affliction for the Gospell giues this for a reason that the loue of Iesus constrayned him Thus much concerning the effects of holy loue by which we are to make sure our calling and consequently our election for our euerlasting comfort Euenâ—toâ—them that are called according to his purpose Hitherto the Apostle hath summarily set downe his third principall argument of comfort and now in the end of this verse he shortly breakes vp the confirmation thereof which is this they who loue God are called according to his purpose therefore all things must work for the best vnto them The necessitie of this reason shall appeare if we consider that the Lord cannot be frustrated of his end Those whom the Lord in his immutable purpose hath ordayned to glory and whom according to that purpose he hath called in time how can it be but all things must worke vnto their good for the working prouidence of God which is the executer of his purpose doth so ouer-rule all incidents which fall out in the world and doth so gouerne all secondary and inferiour causes that of necessitie they are directed to that end whereunto the supreame cause of all to wit the purpose and will of God hath ordayned them This is shortly set downe in these words and more largely explaned in the two verses following It is the last reason of comfort and the highest for now the Apostle leades vs out of our selues and sets vs vpon that rocke which is higher than wee hee carries vs by the hand as it were out of the earth vp into heauen and lets vs see how our saluation is so grounded in Gods eternall purpose that no accident in the world can change it We haue here then three things euery one of them depening vpon another the loue of God flowing from the calling of God and the calling of God comming from the purpose of God vnto which the Apostle here drawes vs that vve casting our anchor within the vaile and resting in the Lords immutable purpose may haue comfort in all our present tentations It is most expedient for the godly to marke this that our manifold changes doe not interrupt our peace let vs consider that the Lord hath in such sort dispensed our saluation that the ground thereof is laid in his owne immutable purpose but the markes and tokens thereof are placed in vs after our calling the markes and tokens are changeable like a wee our selues in whom they are are changeable but the ground holds fast being laid in that vnchangeable God in whom falles no shadow of alteration I am God and am not changed My sheepe none can take out of my hand The counsell of the Lord shall stand and his foundation remaines sure It is true that the tokens of election cannot be fully taken away from any that is effectually called nay not in the greatest desertion yet haue they in vs their owne intention and remission And this should comfort vs against our daily vicissitudes and changes when wee feele that our Faith doth faint our life languishes our hope houers and we are like to sincke in the tentation with Peter and our feeble hands fall downe with Moses yet let vs not dispaire no change in vs can alter Gods vnchangeable purpose he who hath begunne the worke in vs will also perfect it Because I am not changed saith the Lord therefore is it that yee O sonnes of Iacob are not consumed This purpose of God is called otherwise the will of God and the good pleasure of his Will In that the Apostle saith our calling is according to his purpose it teacheth vs to ascribe the whole praise of our saluation to the good pleasure of his will and not to our owne foreseene merits That poyson of pride which Sathan poured into our first parents and by which they aspyred to be equall with God doth yet breake forth in their posteritie the corrupt heart of man euer ayming at this to seeke vnto himselfe either in part or in whole the power and praise of his own saluation This is to start vp into the roome of God and to vsurpe that glory which belongs to the Lord and he will not giue to any other than the which no greater sacriledge can be committed against the Lord. O man content thee with that which the Lord offers thee and let that alone which hee reserues vnto himselfe My peace saith the Lord I giue to you my glory I will not giue to any other The first Preachers of the Gospell were Angels they proclaymed glory and peace but glory they gaue to God which is on high and peace they cryed to the children of his good will which are vpon earth It is inough that peace and saluation is giuen to be thine but as for the glory of saluation let it remain to the Lord. Hee is for this called the father of mercy because mercy bred in his owne bosome Hee hath found many causes without himselfe mouing him to execute iustice but a cause mouing him to shew mercie hee neuer found but the good pleasure of his will therefore the Apostle saith the Lord hath called vs with an holy calling not according to