kindes of praedestination and by what proprieties election which is one of the kindes of praedestination is described which that they might more largely be explaned they are devided into certayne severall Chapters even as they seeme to have most affinity amongst themselves CHAP. 8. SEeing then that praedestination hath two kindes or parts which in their effect and ends do much differ the one from the other to which by reason of their divers obiects and contrary ends one and the selfe same thing can not be attributed nor given vnto them it is behoovefull therefore and necessitie doth require it also that for the more clearenesse and perspicuity sake every of them should be handled severally The order of teaching therefore requireth that in the first place we should speake of the Election and Salvation of the Godly and next of the reiection and destruction of the wicked Election is the eternall free and vnchangeable purpose and good pleasure of Gods Will whereby God hath decreed with himselfe to convert vnto Christ some separated from out of the whole company of Man-kind and in him to save them and through him to give them everlasting Life This Definition as well for the matter of it as the maner and ende we finde expressely set downe in Saint Paul to the Ephesians where the Apostle sayth Cap. 1. vers 4.5 He hath chosen vs in him namely in Christ before the foundations of the worlde that we should bee holy and without blame before him through love who hath predestinated vs into the adoption of children by Iesus Christ vnto himselfe according to the good pleasure of his Will Whereas hee sayth In him that is in Christ he hath chosen vs before the foundations of the world he expressely pointeth at this eternall Counsell for as much as God from all eternitie hath by his determinate Counsell fore-ordayned some men vnto Life eternall Whereas hee sayth In Christ hee sheweth the meanes whereby of vnworthy he made vs worthy to wit that Salvation wholy is gotten and bestowed vpon vs through Christ for he made satisfaction for our sinnes by the sacrifice of his Death and by the power of his Spirite turneth vnto himselfe vs that were gone astray and draweth vs vnto him and grafteth vs into himselfe by a true faith being grafted into him doth mercifully and mightily preserve vs in this life and doth dayly renew and fashion vs more and more according to the Image of God vntill at length wee having put off this flesh and layde aside all other infirmities hee may bring vs into eternall Life Therefore although God hath separated and chosen into the fellowship of Salvation men which in themselves were wholly defiled and most vnworthy from among others to whom in respect of themselves they were every way alike yet by electing them in Christ of most vnworthy hee hath made them most worthy through his worthinesse Whomsoever therefore God hath loved from everlasting those he determined to make deare vnto himselfe in Christ their Redeemer and Saviour As often therefore as in the Scripture there is mention made of the eternall love and election of God so often as concerning the causes of the execution of both there is vnderstood and presupposed Christ the Mediator as the onely ground and sure foundation of them both But that this Definition of Election may the more easily be conceyved and more playnely be vnderstood of every one the Proprieties thereof must orderly be set downe and layd open As for the Proprieties of Election although all of them are not contayned in this short abridgement of the Definition because vsually the Definitions of things are made of more generall words which vnder them contayne the more particular yet all of them are eyther contayned as vnderstood vnder these or doe necessarily follow them in the order of attayning of Salvation and do depend of them like as the Linkes of any Chayne are combined one within an other Here is a most strong Foundation layde for the Fayth of Gods Children for as much as Election and so consequently Salvation that dependeth of it can by no meanes be annihilated and perish because it is stayed grounded on the eternall good pleasure of God CHAP. 9. THe first Propriety therefore of Election is the eternal Decree which was beyond and before all ages in as much as God in his infinite goodnesse did thinke of the Salvation of Mankind before he had created any thing This circumstance of eternal time doth declare that God alone did of himselfe bring to passe the worke of our Salvation according vnto the good pleasure of his will This decree of Election he did only once make before all beginnings which alwayes after remayneth firme for ever and continueth vnchangeable throughout all succeeding ages It is not contrary to this Decree whereas the Prophets say that God yet chooseth Sion and Ierusalem For such an election is the manifestation the continuance and the applying of that heavenly eternal election For God in mans iudgement seemeth then to elect a man when he calleth him blesseth him and maketh him partaker of his Grace And of this Eternity there is often mention made in the holy Scripture that all merits and all other meanes whatsoever to which men are wont to bind attribute their salvation might be wiped out of the number of the causes of salvation that the goodnes of God alone might only be acknowledged honored for the sole cause of our salvation Ephes 1â— So Paul manifestly and in expresse words affirmeth that we were chosen in Christ before the foundations of the world were laid 2. Tim. 1.9 that God hath called vs with an holy calling not according to our works but according to his purpose grace which was given vs in Christ Iesus before the world began By these the like testimonies of scripture are taught that Gods Decree touching our Salvation is no new nor sudden thing but eternall and without any beginning And that God is the onely cause of our Salvation and that he had no regard of our merites or worthinesse because there were none at all for as yet wee our selves were not created As often as there is mention made in the Scriptures of the causes of Salvation wee are called vnto this eternall Election as to the fountayne of Salvation and that for sundry causes These are the especiall causes why God in the matter of our Salvation reduceth vs to his eternall Counsell First that we might know that there is no change in God for if after Sinne committed he had be thought himselfe of compassion towards vs and had taken no care for it before hee might surely seeme changeable as he that willed and appoynted one thing before sinne and another thing after sinne But seeing that God from everlasting hath decreed and ordained Salvation for vs long before sinne was committed hereby is prooved manifestly the setled vnchangeablenesse and continuall constancy of his
betweene them then there is betweene fire and water or then can be shewen betweene any other naturall disagreeing contraries So that whatsoever is attributed to the one must needes be withdrawne from the other one and the selfe same thing doth not please nor agree to them both nor one and the selfe same thing can in no sort bee attributed and given to both They therefore which follow the one must needes shunne and flie from the other and they which shunne and flie from the one must needes follow and embrace the other For there can come no meane betweene two things so extreamely contrary And let this suffice to be briefely touched and spoken by the way concerning the first Linke of Saint Paules Chayne Of Predestination howe it is distinguished from Foreknowledge how many wayes it is taken of how many Degrees it consisteth what it is and how it is distinguished from Fore-knowledge CHAP. 5. THe second Linke of Pauls Chayne is Predestination and this Predestination is put vnder Fore-knowledge as vnder the first and larger Cause For Gods Fore-knowledge stretcheth it selfe vnto the whole compasse of the vniversall World and to all the parts thereof and to all the qualities and actions of the parts of it and as well to those thinges that shall be made as vnto those things that are made and beholdeth and comprehendeth as well the evill workes of the wicked as the good workes of God But Predestination is restrayned and bound vnto reasonable Creatures Who seeth not therefore that Fore-knowledge is a word of a larger signification and Predestination a word of a stricter signification Yet notwithstanding the Apostle doth restraine this generall word vnto the Salvation of the Elect in this present place and therefore rightly affirmeth that whom God knew before that is whom hee determined to save those also hath hee predestinate that they might bee made like vnto the Image of his Sonne to witte first in the Crosse and afterward in glory For Gods chosen Children must vnder-goe and suffer many reproches and slaunders a hard Warre-fare and Conflictes and diverse and sundry Persecutions and Oppressions as long as they remayne in this life for the name of Christ and the Profession thereof before they can come to that ioyfull Tryumph and heavenly Glorie There also shall they be like vnto Christ as they have beene Partakers of his Crosse heere in this life But before wee beginne or declare the Definition of Predestination three things must be cleared first whether there bee Predestination or no secondly in howe many Degrees this worde Predestination is contayned and expressed and lastly howe many wayes it is taken First therefore wee must diligently enquire whether there be Predestination or no lest this Labour and Treatise may seeme to be vndertaken and pursued in vayne But that there is Predestination it appeareth and may evidently bee prooved first by diverse and pregnant places of Scriptures and also by famous Myracles The Scripture certainely in many places prooveth and declareth that God doth alwayes choose some certaine Flocke out of the whole companie of Mankinde which hee loveth adorneth and beautifieth with eternall blessings over and above all the rest For the proofe of this many manifest places of Scripture may be produced and cited as namely these Many are called Cap. 20. vers 16. Cap. 15. vers 16. Cap. 10. vers 16. but fewe are chosen sayth Christ in Saint Matthewe And agayne You have not chosen me but I have chosen you sayth Christ in Saint Iohn And agayne And other Sheepe I have which are not of this Folde them also must I bring and they shall heare my voyce and there shall be one Fold and one Shepheard saith Christ in Saint Iohn Also he hath chosen vs in him before the foundations of the world were layd that wee should bee holy and without blame before him through love Cap. 1. v. 4. sayth Saint Paul to the Ephesians Againe I have much people in this City saith the Lord vnto Paul in the Actes of the Apostles Many such testimonies may bee produced out of the holy Scriptures which clearely and playnely shewe and teach that God hath mercifully chosen some to Salvation and hath iustly reiected some from it Neither of which come by any chance of Fortune or Will of man but both proceede from Gods eternall and vnchangeable Decree And where Election is allowed there cannot be allowed or approved the accepting of all Furthermore there are almost an innumerable company of sayings and sentences all about in the holy Scriptures in which God hath promised to a fewe even to such as love him eternall ioyes such as neyther eye hath seene nor eare hath heard nor hath entred into the heart of man Hither belong all those Testimonies of Scripture which preach and teach of free Remission of sinnes of Vocation of Iustification and of Sanctification They therefore which doubt whether there be any Predestination and Election or no doe call in question the whole Scriptures of God and doe defame and accuse it of manifest vntrueth And further they seeme to accuse of lightnesse and to laugh at all the Promises concerning eternall Life and the Heavenly Glory which is to bee revealed and bestowed as though they were olde wives fables As if God had inserted vayne and fruitlesse wordes in his holy Scriptures which should feede man with vayne hope and not performe and make good the Promises indeede And to conclude they which waver and remayne doubtfull concerning Election doe also doubt whether there bee any certayne Iudgement of GOD whereby hee knoweth and discerneth as by a true and infallible marke the godly from the wicked and those that shall be saved from those that shall be damned and by making a doubt of that they make a doubt whether God be God or no which thinges seeing they are false and absurde wee must conclude as a most certayne and knowne Trueth that Election is a thing certayne and vndoubted of Over and besides these testimonies of Scripture and words of promise there are divers and sundry Myracles of the conservation of the Godly found in many places of the Scripture which God hath wrought since the beginning of the world whereby it is clearely and vndoubtedly confirmed that there are some chosen of God from among the rest and beloved of him more then others Hither belongeth the saving of Noah in the Flood Gen. 6.7 Gen. 13. the delivering of Lot from the destruction of Sodome the bringing of the people of Israell out of Egypt Exod. 12.13.14 hither also belong all the places of Scripture wherein we reade that GOD hath defended the good and beaten downe and destroyed the wicked These Myracles and wonderfull workes of God doe confirme more clearely then the Noone-light that there is a certayne Flocke which above the rest God loveth with a most tender affection and with his Fatherly care doth conserve and keepe wonderfully in this life and which hee defendeth and
hindred that they cannot come to their purposed and determined end so the effect and end doth not alwayes answere the purpose and intent of the doer because one thing is intended and an other thing happeneth But God doth now see the future events of things and beholdeth them as if they were present and by his almighty power can direct and bring them to their foreappoynted end and scope against all lets and hinderances whatsoever The event therefore and end is alwayes answerable to his eternall intent and purpose so that that commeth to passe in time which he purposed to himselfe before time The will of God is the precise and absolute necessity of things as Augustine elsewhere speaketh Moreover although the first man could not of himselfe change his will that was created good into evill without the motion of God comming in and concurring with it for in God all things are moved and without him there is no motion yet the fault and crime that was committed by the first man can not nor ought not to be ascribed vnto God for that remayneth onely in the will of man That this may be vnderstood more plainely and distinctly of every man there are two things to be considered in sinne to wit the action and the evill that is annexed and knit vnto the action For the action it selfe as far forth as it is an act and worke is good and God doth begin and finish it but as farre forth as it is wicked and hath evill annexed vnto it it proceedeth and floweth from the corrupt nature of man Moreover although God may produce and performe some worke in the evill actions of men yet God doth nothing but that which is good for in him there is no evill therefore also out of him can proceede no worke but good Seeing therefore that he is wholy good likewise must all his works be good also For the effects are wont to imitate and resemble their causes so that they are such as their causes have been before them So that whomesoever God stirreth vp and moveth he doth it well and right wisely although the creature so moved by him may sinne and so fall from him But man sinned against the expresse commaundement of God in that he freely chose the evill therefore the sinne that was committed by him is to be ascribed properly to his owne will and to be iudged as proceeding from it Therefore although the fall of the first man did proceede of his owne free and voluntary will yet could it by no meanes be done without Gods eternall decree because that onely falleth out which God from everlasting did purpose and foresee But sinne it selfe as it is a thing contrary vnto God did spring from the will of man approoving and committing it Gods heavenly will suffering and permitting it Therefore it may be gathered by the fall of man that the first man was pliant and easy to be inclined on eyther side For such a will was given him that if he would he might have stoode still and remayned innocent but he had no promise nor constancie given him to continue so and therefore did he fall so easily and tooke the fruite that was forbidden by GOD and did eate it Wherefore this change and fall from good to bad was by all meanes necessary for the accomplishment of Gods eternall counsell For by it on the one side there was as it were an open dore and a most fit occasion offered for God to shew his mercy by and on the other side an open gappe and a most iust cause given him to exercise his iustice For as the elect could not have been saved by mercy except they had first sinned and thereby deserved Gods most iust wrath and eternall damnation so likewise the reprobate could not have beene condemned by his iustice except they had beene first subiect vnto iust condemnation by reason of their sinne and falling from God So God on the one side did erect his everlasting iudgement seate and on the other side opened and layde forth the infinite treasures of hys mercy God therefore that he might shew forth his power and his wisedome together with his vnspeakeable goodnes thought it better of evill things to produce good things then to suffer no evill things at all In Enchirid cap. 21. sayth Saint Augustine For what can be better and wiser then hee is who knoweth how to bring forth exceeding great goodnes out of that which is very bad and to convert vnto salvation those things that are ready for destruction For except God could have produced good out of evill he would never have suffered the evill to have beene committed In as much therefore as he hindred not the fall of the first man who shall call him into question and who can or dare accuse him of vnrighteousnes for by permitting that fall he gat a most ample occasion to shew forth his glory by So that the fall of the first man Adam was no lesse necessary then the manifestation and execution of Gods eternall purpose By all this it is manifest that God is such a worker that he is able to fulfill and performe his good will even by the wicked and vngodly wills of men not that the wicked have any purpose to be obedient vnto Gods will but because by the secret working of God and his direction they are drawne vnto it themselves not knowing of it For God by his hidden power as with an invisible cord doth draw the wicked although they know it not to the performance of those ends which themselves never aymed at So the vngodly are directed to an end which themselves know not of by the secret power of God without any purpose or indeavour of theirs like as arrows flye without any feeling vnto the marke to which the Archer directeth them Heere behold and admire Gods provident bounty and favour which disdaineth not for our sake to direct the wandring steps and indeavours of the wicked vnto an wholesome end to turne the greatest hurt into the chiefest health and a desperate evill into good In as much therefore as the wicked sinne and do wickedly it is their owne worke but in as much as they bring to passe this or that by their sinning that is by the power of God sayth Saint Augustine Epist 48. ad l'incentium And although that God and wicked men seeme to do one and the selfesame worke yet the men are faulty and God only iust because in that one thing which they do there is not one cause for which they do it Lib. 21 de Gratia libero Arbitrio sayth Augustine So the wicked do not become good nor are held excused although they do the same things which God would have done because in their actions they have not respect vnto the will of God with a desire to obey it but follow their owne lewd counsels and wicked desires So also God becommeth not evill and vniust but remayneth good and
wicked so that out of them Gods saving good Will cannot be knowne For many abound heere with riches and honour which yet come not to eternall Life Luk 13.19 as we may see in the rich glutton and in many other And it is an other thing to elect in Christ those that were lost to forgive them their sinnes and to draw them vnto Christ by an effectual calling to sanctify them by the power of his spirit and in the end to crowne them with eternall glory This mercy of God is wonderfully and singularly extolled and commended in many places of the Scripture This is erected as an heavenly banner vnto which as to a sanctuary and a most safe haven the elect children of God are called by the glad tidings of the Gospell This excelleth and beareth the prize amongst all the workes of God This breaketh the gates of hell and setteth open heaven doore this is the onely sacred refuge which whosoever layeth hold vpon swimmeth happily out of the waves of every storme and avoydeth the danger of death which otherwise would be at hand and escapeth without making shipwrack of salvation This mercy of God is a most soveraine balme to a dismayed minde which healeth their wounds without any payne To this appertayneth that golden sentence of Augustine whereas he sayth when man prayseth himselfe there is vanity and pride when God prayseth himselfe there is grace and mercy for what he prayseth in himselfe that will he give to them that put their trust in him As often therefore as he prayseth himselfe so often doth he invite and call men vnto his mercy In this mercy of God there are two vertues to be considered The first is that it is by infinite degrees greater then can be in any creature For what kindnesse and mercy soever is in any creature it floweth and issueth only out of this mercy of God as out of the onely living fountayne So that although there be a great and an earnest affection of kindnes in many creatures yet compared with the mercy of God it will scarce be a little part or sparkle thereof Psal 103.11.12 Ephes 3.18.19 For this mercy of God doth not onely farre exceede the capacity of mans mind but is also higher broader and deeper then the whole vniversall world Wherefore although that love which is in parents be a most earnest and tender affection whereby they love and embrace their children as their owne bowels yet that love and goodnes of God is farre above and much exceedeth all the love of men This God himselfe testifieth in Esay Esa 49.15 Although a Mother doe forget her childe yet will I not forget thee but will alwayes be mindfull of thee What compassion soever therefore can be found in man it is farre inferiour to Gods mercy For looke how great God himselfe is so great also is his mercy Therefore like as God in his essence is infinite so likewise is he infinite in mercy for with it the whole earth is filled sayth the Psalmist Psal 33.5 It is given and aplyed vnto all the elect children of God throughout the whole world which could not bee if it were finite and bound vnto one certayne place but seeing that at one time it sheweth forth the saving vertue thereof in divers places it followeth therefore that it is infinite in all places This mercy of God is too basely and meanely esteemed of vs except this prayse be given vnto it as an honour due vnto it That it doth infinitely exceede all the senses of flesh and all the affections eyther of Fathers or Mothers Psal 27.10 This the Psalmist signifieth when he sayth My father and my mother have forsaken me but the Lord hath gathered me vp This therefore is farre above and exceedeth the compassion of all creatures The other vertue of Gods mercy is that it is altogether a free gift that God found in vs nothing at all but most absolute and extreame misery and that he was induced by his owne meere grace and mercy to save vs that he elected man that in himselfe was vtterly a castaway and appoynted him to salvation And that election is the free and vndeserved gift of God it may be proved by many reasons and arguments First because he elected man from everlasting before he was and had neyther done good nor evill Hence it playnely appeareth that in electing man God had no respect of his merites or worthines For if there had beene any merites it should necessarily follow that man should first have beene and have done some good for the effects are not before their causes but after But seeing man was not then when he was elected vnto life therefore also could there then be no worke of his For the causes goe before their effects in the order of nature and in the manner of working and effects can in no wise be produced except the causes first be by whose power and vertue the effects be brought forth Therefore out of this circumstance of eternity it is playnely gathered that election is the free gift of God For I would fayne knowe what man could doe or deserve before the world was made and before his owne creation Therefore whatsoever the Papists dreame of heere concerning godlines and faith foreseene is absurd and false as hereafter shall be declared But that election is free and floweth from the meere favour of God and that it excludeth all the indeavours and workes of men the holy Scripture doth expressely teach in many places For Paule to Timothy sayth 2. Tim. 1 9. Rom. 16.25 Ephes 3.11 that GOD saveth vs not according to our owne workes but according to his owne purpose and grace which was given vnto vs through Christ before the world was Heere Saint Paule for the better cleering and expressing of it setteth downe mans workes and the grace of God as two contraryes opposite one against an other and severeth salvation from mans merites and attributeth it wholy to the grace of God And agayne man take him at the best is so corrupted polluted with sinne that there is no good thing in him which remayned vnspotted vnsteined from sin Therefore whole man is not onely turned away from God and all goodnes but withal is so prone vnto evill in the whole affection of his nature and in all the parts thereof that of himselfe he can bring forth nothing else but sinne and all manner of wickednes that sheweth it selfe even in his least thoughts because man without the grace of God and the benefit of regeneration is so wicked and perverse that he cannot thinke much lesse do any good thing as the holy scripture testifieth and proveth 2. Cor. 3.5 yea he is so farre out of love with goodnes Genes 6.5 that he cannot without offence indure that once it should be mentioned For when some evill is forbidden him of God and the good commanded then doth he set himselfe wholy against it and
lifteth vp such as bee downe but hee which thinketh there is any goodnesse in himselfe striveth agaynst humblenesse of minde and is an enemy vnto the grace of God and is a secret adversary against God and prowdly set against his owne Salvation But Predestination bringeth down a man that it may lift him vp agayne by the grace of God For the least thought of the least goodnesse in man is repugnant against the grace of God Therefore this must first be taken away and driven out that the grace of God may take place Furthermore the Decree of Election is necessary for vs to know for this cause also because that it edifieth and buildeth vp our fayth strongly and surely and maketh vs most certayne that Salvation cannot fayle vs. For there is no better nor fitter meanes for the building vp of our fayth then free Election which doth consist in the eternall and vnchangeable Decree and good pleasure of God so that Salvation which dependeth thereupon cannot be intercepted or taken from vs by any creatures For therefore Salvation is certayne vnmooveable because it is grounded vpon the Counsell of God and is reserved and kept vntouched agaynst all the assaultes and subtilties of Sathan Heere therefore wee ought to know that Salvation proceedeth from two distinct causes First it floweth from the love of God as from an heavenly fountayne and then it is purchased by the blood and merites of Christ Christ ioyneth both these causes together saying God so loved the world Ioh. 3.16 that hee gave his onely begotten Sonne that all which beleeved in him should not perish but have everlasting life Vpon this therefore is our whole Salvation and the vnfallible hope and safety thereof settled and grounded in that God the most Mighty hath given vs vnto his Sonne as his owne proper goods and doth iustifie vs in him and doth not suffer vs beeing iustified Ioh. 10.29 to bee taken out of his hand Hence is the Salvation of the Faythfull stedfast and sure Therefore this doctrine of Election seeing it is the onely gate vnto righteousnes the onely way vnto God and the onely entrance into heaven it is not as some falsely thinke the occasion of desperation the breake-necke of Salvation and as it pleaseth some the deepe pit of perdition neyther is it a subtill and dangerous speculation as others report which tyreth mens minds without any fruite and beguileth and deceyveth them with vayne words but it is a sound and profitable doctrine which tendeth vnto godlinesse and to a serious feare of God and chiefely it is profitable to represse and keepe vnder the pride and arrogancy of man For what thing can more ravish vs with the love and admiration of Gods exceeding great goodnesse towardes vs then Gods free and more then fatherly Election in that of his aboundant grace and mercy he hath appoynted certayne Salvation for vs before we were and stayed not so long till wee came vnto him and desired Salvation of him Was it not a mercie above all mercies in that hee ordayned Salvation for vs which beleeve in Christ and embrace his Gospel before he had created vs Was not this also a singular and inestimable mercie above all mercies in that he hath elected vs in Christ and adopted vs for sonnes which were in our selves altogether wretched and vnworthy and deserved rather to be condemned then to bee saved was it not an honour above all honours in that of the children of wrath hee made vs the children of God and the brethren of Christ Is not this noblenesse above all nobility and dignity above all dignity to have God for our Father to have Christ for our brother and to heare his Church as our mother and to be a true and lively member thereof This doctrine of Election is not onely the chiefe part of the Gospel but also the foundation of the Gospel and the issue and chiefe poynt of our Salvation For Augustine of the Predestination of Saintes Cap. 15. doth expressely teach that Christ himselfe was predestinate that he should be our Head and Redeemer and we were predestinate that we should be his members So that seeing Christ is the chiefe and singular light of Predestination and the same is the Head and Foundation of the whole Gospel Therefore the whole Gospel doth flow and depend from nothing else but from Predestination together with Christ For the whole worke of the Gospel is in this one thing and there it is called Gospel that is ioyfull tidings because it witnesseth vnto men that theyr sinnes are forgiven and pardoned through the death of Christ without any respect had vnto theyr workes that so they might be freely iustified and absolved and delivered from theyr sinnes in the iudgement of God And this iustification proceedeth from Predestination as from the first fountayne of Salvation as Paul in this his chaine doth expressely teach saying that those onely are iustified which are predestinate before of God Therefore free iustification cannot bee helde and maintayned except free predestination be first granted and defended Wherefore seeing that Predestination is the cause and originall of iustification it is in no wise to be concealed or suppressed but ought publikely and openly to be published and preached freely without restraint throughout the whole worlde that this exceeding and infinite goodnesse of God towards men might be made manifest and knowne vnto them that they might learne to distrust themselves and to put their confidence in God that they might seeke for Salvation and finde it not in themselves nor by theyr owne merits but in God and from his goodnesse The Sonne of God himselfe and his holy Apostles and also the Prophets haue taught and stood vpon this doctrine publikely in the whole assembly of the Church The Scripture of both the Testaments is full of this mattter especially the Gospel of saint Iohn is as a cleare glasse wherein Predestination is represented and published abroad For there is no Chapter in that Booke where there is not mention of Predestination eyther in expresse words or in the sence and meaning of it And although there have beene alwayes some from the beginning of the Gospel which perswaded by the allurements and wisedome of the flesh have thought that the doctrine of Predestination should not be openly taught and published abroad because they feared that it would be the occasion and mistresse of desperation or of a dissolute life yet they are in no sort to be beleeved nor followed For the causes which they alledge although at the first sight they may seeme to have some colour or weight yet indeed they do but cast a miste before our eyes and are of no importance For the danger which they feare is vayne and almost none at all For Predestination is the true cause the absolute matter of our greatest hope and sweetest consolation 1. Pet. 1.20 in that God our heavenly Father from eternity hath ordayned his onely begotten Sonne
and is very profitable for the Elect and the godly For they being affrighted by the hurt and example of others are thereby more humbled in spirite and the more mooved and stirred vp to the better acknowledgement and more earnest desire of Gods grace and mercy Agayne that they may learne the more diligently and studiously to hate and eschew sinne which hath procured so great dammage and such fearefull condemnation vnto others and heartily to abhorre it And on the contrary that they may frame and apply theyr whole studies and endevours to this namely to the care of conforming themselves their life and manners according to the will of God in all things that there may bee betweene their God and them one and the same will and one and the same vnwillingnesse in all thinges as there is wont to be betweene mutual and faythfull friendes So that no evill can bee so great so noysome or hurtfull but God knoweth how to order and direct it vnto the edifying and Salvation of his chosen whereby every man may easily perceyve with what tender affection God loveth his Children when as out of deadly poyson he produceth instruction and wholesome medicine for them Let them therefore with fervent prayers give great thankes to God their so good and mercifull Father in that he hath vouchsafed to save them from eternall death and confusion and to elect them vnto everlasting Salvation and Glory before others whom they excelled neyther by nature nor byrth nor were in the least respect better then they From hence it clearely appeareth and is without all controversie true that the reprobates and such as shall be condemned have not onely any iust cause for which they should murmure agaynst God and frette at his so severe iudgement but farre contrariwise they are bound to prayse and thanke God for his benefites receyved partly because they were by him created men partly because hee hath forborne them here a long time Rom. 2.4 with much patience and long suffering and hath bestowed sundry and great benefites vpon them filling them and refreshing their hearts with meat and drinke Actes 14.17 partly because he hath beautified adorned many of them with notable and excellent giftes whilest he hath made some excellent in the knowledge of narurall things some he hath not debarred from the knowledge of his word but hath wrought in them a certayne consent vnto religion and begotten in them some shew of fayth as appeareth in Iudas the traytor and in Balaam and in many others of whom Christ speaketh in Saint Matthew Cap. 7.22 But when these doe wickedly abuse those benefites and spirituall giftes they do turne to them to their greater damnation Therefore by how much they have receyved from God the greater benefites and more excellent giftes by so much the more grievous iudgement and more bitter punishment doe they by their owne default deserve and plucke vpon their owne heads Further likewise the longer that their life lasteth here the greater curse is there prepared for them But in that hee forbore them here so long and bestowed on them so many good turnes it is his incredible goodnesse and admirable clemency And in condemning of them on the one side he sheweth his iustice and on the other side he setteth forth his power his iustice in that he hth condemned them for sinne which his holy Nature and Will cannot suffer vnpunished and his power in this that hee could impose and inflict vpon them everlasting punishment and most exquisite torments Lastly the reprobates while they are in this life doe hate God their Creator cast away and make no account of his worde and grace and doe deryde and mocke at the whole religion and worship of his divine Maiestie and so honour and love not God but the divell rather Agayne many times they doe most cruelly persecute the religious worshippers of God which professe and embrace his holy Gospell that so they might satisfie their hatred they beare agaynst God and doe molest and kill them with most exquisite torments So that they are the cause of many troubles vnto the godly in this life and incense and arme the hatred and power of the whole world against them all which thinges notwithstanding God for his vnspeakeable goodnesse and love sake towards the Elect doth so guide and direct that by them theyr fayth is the more edified and theyr Salvation furthered For all things both externall and internall must needes turne and worke together for the best to them which have the most mightie God for theyr Father For although that godly men be predestinated by God and elected vnto the heavenly Glory through Christ from everlasting yet they can come vnto that glory by no other way but by the bitter crosse and sundrie troubles and afflictions of this life 2. Tim. 3 2â— Psal 34.20 For although that GOD doe love them with his most tender love that surmounteth all things yet such a lotte and condition is assigned and appointed vnto them in this life that an heavie and a continuall crosse is ioyned as an vnseparable companion vnto that his more then fatherly love For God loveth his children not with a pleasing but with a severe love so that hee chasteneth them sharpely here for their great profit that they might be made partakers of his holinesse But this is their onely hope and most strong consolation that the fatherly will of God for the verifyng and performance of their Salvation is more strong then an vnbatterable wall of brasse This reprobation ought to be preached abroad as wel as Election because that this is a great part of the holy Scriptures which are to be propounded wholy and not piece meale Rom 9.18 So Saint Paul flatly and freely affirmeth that God hardeneth who he will So the same Paul affirmeth 2. Tim. 2.20 that in a great house there are some vessels for dishonour So the same Paul sayth that Pharaoh was raised vp and appoynted for this Rom. 9.21 that God might shew his power in him Rom. 9.12 So also he affirmeth that Esau was reprobated of God Rom. 9.11 before hee had done any evill So also Christ himselfe denyeth Iohn 10.26 that the vnbeleeving Iewes are any of his stocke Matth. 22.11 So likewise he affirmeth in Matthew that to them which are without it is not given to vnderstand the mysteries of the kingdome of heaven So also in the same Gospel of Saint Matthew Cap. 13.19 hee doth by sure signes and infallible tokens discerne and make a difference betweene the elect and the reprobates and there calleth the Elect the wheate of God and the reprobate the tares of the Divell These and the like sayings and testimonies of Scriptures doe teach vs that the doctrine of reprobation ought publikely to be propounded and preached and that for these causes First that the Elect might so much the more certainely and surely repose themselves in the free
mercy of God and might so much the more strongly be confirmed Secondly the Election might be so much the more made knowne and manifest For contraries being set one against an other and compared together are made the more apparant and familiar vnto vs as also that men may knowe that this world is so governed by the providence of God that nothing else can happen vnto men but that which was fore-ordayned and appointed for them by God before the world was made Lastly this doctrine is to be vrged that the Elect might so much the more carefully eschew and avoyd sinne and exercise themselves in all the study of godlinesse and also that the reprobates may knowe what and what manner of things shall fall to theyr share and what they have deserved by theyr sinnes and wickednesse So that this doctrine is very profitable and necessary on both sides Therefore it ought dayly and diligently to be propounded and preached both to the godly and to the wicked Therefore let all religious and godly Ministers of the word of God apply themselves to this namely to preach this Decree of God publikely in the Church as the Scripture commandeth and let them not esteeme nor care for the Popes censures and curses which are like lightning breaking forth without any naturall cause appearing and not to be feared But the Papists with theyr conventicles cry out that this is an horrible opinion and not to be tollerated in the Church and this they do very craftily For they see that by this doctrine that fable which they have dispersed concerning free will and many other trifles which they chaunt out in theyr Synagogues with bigge words and lofty sentences will altogether vanish and fall to the ground Therefore they goe about to wound and stabbe the doctrine of the Apostles and of Christ concerning reprobation through the sides of the Ministers Others pretend a shadow of desperation and that this doctrine should not be preached lest men should bee cast downe and fall into desperation This danger is not so much to be feared but that the Ministers may pronounce all those things which God hath revealed in his holy word I doe confesse indeed that they must speake wisely of reprobation vnto the people and I thinke also that a wary Caveate should be vsed in the preaching thereof lest a good cause and a profitable doctrine by evill dealing and preposterous handling should be spoyled and made vnprofitable And yet so that nothing which the holy Ghost hath delivered in the Scripture concerning that matter should bee omitted by silence Let the whole world goe to wracke rather then that any thing should be diminished from the trueth of God Let the Ministers therefore faythfully and diligently handle that doctrine and commit the event vnto God and let them know that the Papistes or others cannot nor ought not to forbid those things which God will have opened before the whole world For are they the masters and teachers of God that they ought to teach and prescribe vnto him what ought to be preached This Decree of Election and reprobation is so sure and certayne on both sides that none of the Elect can be reprobated and condemned nor any of the reprobates can bee elected and saved and it is shewed by sure testimonies of Scripture that there are more of the reprobates then of the Elect. CHAP. 21. TWelfthly this Decree of Predestination is a sure and certayne Decree because that with God there is a certayne and set number as well of the reprobate as of the Elect so that the number both of the one and of the other can neyther encrease nor bee diminished For the state and condition of the one and of the other is an vnchangeable order so that the reprobates cannot be elected and saved nor the Elect cannot bee reprobated and condemned Otherwise Gods Decree concerning the one and the other could not be constant and fayth it selfe wanting a sure ground-worke should bee wavering in continuall suspence and should no where have any certayne proppe whereon safely to relye and so should become rather an vnconstant and wavering opinion then a setled and steadfast fayth Therefore as his Fatherly good pleasure of Election is vnchangeable so also is his severe Decree of reprobation Mat. 25.46 So that the Elect shall goe forth into everlasting Life and ioy and the reprobates shall goe into everlasting death and torment Now the Scripture playnely teacheth that there is a certayne number of the Elect. Iohn 10.14 17. Christ himselfe in Saint Iohn expressely and plainely affirmeth that hee knoweth his sheepe that is his Elect and that none is able to take them out of his hand If Christ as he sayth knowe his Sheepe therefore every one by himselfe is knowne of him So that with him there is a certayne number of them for if the number of them were vncertayne he could not be able directly to know them For of a thing vncertaine none can have certayne knowledge So also Saint Paul sayth that the foundation of God standeth sure and hath this seale 2. Tim 2.19 The Lord knoweth them that are his God also hath numbred all the haires of the heads of his children how much more therefore doth he know how many are his Furthermore God knew all and every thing before they were created and nothing is able to escape or be hidde from his infinite Wisedome How therefore should he not discerne and know all his Elect chosen in generall and every one in particular whom he loveth and tendereth with singular care above all thinges Surely if hee should not knowe them every one in particular he could have no great care of them and so they should of necessity perish but they shall never perish therefore they are knowne of him and preserved vnto Salvation Moreover the Scripture manifestly teacheth that there is a set number of the reprobates Mat. 25.32 For Christ shall separate them from the Elect and condemne them in the last great iudgement of the whole world Therefore he knoweth severally and distinctly who they are otherwise hee could not separate them from the Elect vnlesse they were knowne to him by their particular persons severally every one by himselfe And further God which numbreth and knoweth the starres of the Skie the sand of the Sea and all things that are contayned in heaven and in earth from the least vnto the greatest and from the greatest vnto the least knoweth them also For he that knoweth greater and infinite things cannot bee ignorant of the lesser and finite things And for a man to thinke or say that there is not a set number of the Elect and Reprobate that were to deny God and to thinke that there is no God For there is nothing more agreeable or proper vnto God then to discerne and know all things in generall and every thing in particular farre more playnely and distinctly then wee can know those things that lie
all sinne and guiltines not to punish him for his sinnes but to love him as deerely as if he had never offended and that for the death of Christ imputed and bestowed vpon him and whom God iustifieth he maketh equall to him which is iust and hath not sinned Therefore no man is iustified by any other meanes then by beleeving by apprehending the mercy of salvation by saith and by applying it vnto himselfe But they which desire to be iustified by workes shall never come vnto righteousnes for it is a thing by all meanes impossible for any man to merit eternall life as a reward So that man is then sayd to be iustified by faith before God when he hath obtayned remission of his sinne not for any worthines of his owne or for his owne merits but for Christ his sake his onely mediator such a one is wiped out of the number of sinners and is esteemed as righteous before God Therefore whomsoever God receiveth into favour for the merit of Christ him doth he account for a righteous man and pronounceth as righteous his sinne and guiltinesse being taken away By this iustification the godly doe attayne three great commodities and benefites First that Christ hath taken away the severe strictnes of the exact perfourmance of the lawe in the attayning of righteousnes Secondly because he hath taken away the curse due for the breach of the lawe Thirdly in that he hath brought vnto them a great and an everlasting freedome so that they neyther can nor ought to be condemned though they have not perfectly nor absolutely fulfilled the lawe By these things heere spoken it is easie to be gathered that iustification is no other thing but the free remission of sinnes for Christ his sake by this remission of sinnes we are cleansed from all our sinnes for this is our purity that our sinnes be not layd to our charge but pardoned freely The Scripture vseth this word clensing in this matter For Iohn sayth playnely 1. Iohn 1.7 that the bloud of Iesus Christ cleanseth vs from all sinne And agayne in the same place a little after he sayth that Christ is faithfull and iust to forgive vs our sinnes 1. Iohn 1.9 and cleanse vs from all iniquitie But lest the doubtfulnes of the word might deceive any man wee must declare the significations thereof First therefore and properly it appertayneth vnto things outward and vncleane which are sayd to be cleansed when the spottes and staynes are washed out and taken away Then by a most fitte resemblance this very same word is translated to inward and spirituall things and so sinnes and wicked actions are most aptly compared or resembled vnto spots and staines with which whosoever are defiled and polluted are filthy and nasty in the sight of God and also odious and abhominable as long as their sinnes are not forgiven them But they are then sayd to be clensed when they are forgiven and pardoned for then are they taken away and remayne nor appeere no more So that they are purged and clensed from their sinnes Psal 32.1 Rom. 4.7.8 2. Cor. 5.19 or said to be clensed from them whose sinnes are forgiven and covered and not imputed vnto them They therefore which beleeve in Christ are righteous before God not because they are without sinne but because their sinnes are forgiven them and not layed vnto their charge This therefore is the onely and chiefe felicity of man that his sinnes are freely and mercifully forgiven him so that God alloweth and accepteth them for righteous to whom he imputeth righteousenes pardoning their sinnes so on the contrary they are guilty and shall be condemned before God whose sinne and iniquity is not pardoned but imputed vnto them and to whomsoever he imputeth righteousenes their sinnes being rased out they reioyce not with fading ioy but are in full possession of the sound ioy of everlasting life and reioyce as if they were caryed into heaven already Now the cause of this iustification is the incredible mercy of God and the merit of Christ Christ ioyneth them both together in S. Iohn Iohn 3.16 saying God so loved the world that he gave his onely begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life Therefore God of his infinite love towards vs gave vs his Sonne and the Sonne of his vnspeakeable goodnes towards vs set forth his owne body for the price of our redemption and by his pretious bloud satisfied for our sinnes and by satisfying pacified the wrath of God towards the elect and reconciled the elect vnto God Here the word satisfying taken according to divinity is added by a similitude for the better light and vnderstandings sake And the similitude is taken from creditors to whom debtors make no satisfaction but with ready money Now our sinnes whatsoever they are in the phrase of the Siriack toong are called our debts because they make vs debters vnto God for they which sinne owe a punishment vnto God But we as long as we sinne do not pay that which we owe vnto God but do much rather increase our debt and are more and more firmely bound vnto God as vnto our creditor And he that shall take our debts vpon himselfe and shall free vs from the bonds of sinne he is worthily sayd to have satisfied for our sinnes But Christ hath taken from vs the curse of the law sustained and pacified the wrath of God Heere hath he overcome sinne death and the devill together with his Angels who had vs in their power and were most cruell adversaryes of our salvation he overcame them I say and that by his death contrary vnto the custome of all other conquerours which are wont being alive and armed to assayle their adversaryes and to subdue and overcome them by fighting manfully Hebr. 2.14 but he overcame and subdued his enemyes by death and when as he seemed to be overcome and slayne of them then did he conquer them and obteyne the victory He payd our debts for vs which wee were not able to pay he tooke away the hand-writing which was against vs and accused vs of the debt Col. 2.14 and vrged vs to the payment therof and he cancelled it being fastned vnto his crosse Christ therefore overcame all the enemyes of our salvation and led them captive as a conquerour to disgrace them This victory of Christ is a monument of an everlasting satisfaction for vs and is as a pillar set vp in token of victory Therefore the crosse of Christ is as a triumphant chariot in which he doth openly declare himselfe to have subdued and overthrowne all our enemyes Seeing therefore that Christ alone dyed for our sinnes seeing that he alone hath redeemed vs with his bloud and hath made most full satisfaction for vs he is the onely meritorious cause of our salvation For the death of Christ by which he hath satisfyed for vs is so farreforth the onely meritorious cause of our
and such like places of Scripture promise the grace of God and forgivenesse of sinnes Hebr. 8.12 not for a day or two onely but affirme that it shall alwayes bee of force and continue while life lasteth so that the forgivenesse of sinnes is dayly and continuall all our life long For a full and sufficient satisfaction hath beene made for them by Christ once for all For with one offering Hebr. 10.14 as the Apostle sayth hee consecrated for ever them which are sanctified Therefore seeing that Christ by his owne blood hath entred into the Holy place and hath obtained everlasting Redemption for vs and that our sinnes are taken away in his blood God cannot by right remember them any more For God is so iust as that hee will not have payment and satisfaction made for one thing twice But he is so well pleased with the satisfaction of Christ that he requireth no other satisfaction Isay 53.7 For the Lord hath layd vpon him the iniquity of vs all and Christ himselfe hath taken vpon him all the sincke of our iniquities that he might redeeme and free vs from eternall destruction This is our onely hope and comfort that Christ hath so once for all taken away all the sins of the world that not the least signe of them remayneth For this cause the Evangelist calleth Christ The Lambe of God that taketh away the sinnes of the world Surely Christ hath so satisfied for our sinnes by his death that not one of them remayneth for which satisfaction is not made fully and sufficiently So that by the benefite of Christ we are redeemed and iustified Rom. 5.1 and through him we have peace toward God This satisfaction of Christ whosoever doth with a true stedfast faith apprehend and apply vnto himselfe hath wherein hee may reioyce and be glad in himselfe and that much more then hee is wont to reioyce which hath runne so farre into other mens debt that hee hath nothing to pay who when he shall heare that an other hath payd it in his name and hath fully discharged the whole debt reioyceth heartily and is more glad in his mind then if he in his owne person had discharged the debt So also our conscience when it heareth that Christ hath satisfied for all our sinnes both great and small so that God will never call them to his remembrance doth much reioyce and conceaveth true peace within it selfe and relyeth most peaceably vpon that satisfaction of Christ and favour of God recovered agayne and is exceeding glad in it selfe that it hath and shall have everlasting reconciliation and peace with God By this we may playnely see how necessary the grace of God is to the remission of our sinnes Let every man therefore diligently weigh his owne misery for except a man doe well consider this hee can never vnderstand how much the remedy thereof is to bee desired Let every man therefore truely acknowledge that he is every way past recovery in himselfe that so he may be iustified by God onely and transported by Christ from destruction to Salvation And let no man repose himselfe or put any trust in his owne wisedome in this Article of Iustification For by how much the more a man leaneth vpon his owne wisedome and opinion by so much the more swift and grievous iudgement doth hee plucke vpon his head Furthermore let every man thinke that amongst all there is not one which standeth not in need of this inestimable benefite of God Psal 14 3. Rom. 3.23 All are gone out of the way and corrupted For the Prophets and Apostles whenas they thus speake doe vniversally accuse all of iniquitie and doe make every one guilty of iust condemnation and so doe frame theyr order of teaching from the generall vnto the particular that every man in particular may consider and weigh in his owne conscience whether it be so in him or no which is spoken generally of all For a man is little touched with a generall speech vnlesse hee vnderstand it particularly to appertaine vnto himselfe Therefore seeing all excuse is cutte off on every side let every man seriously acknowledge his owne sinnes and offences that so by Christ his Redeemer and Saviour he may be delivered from them Here is shewed what and how great good commeth vnto those that are iustified by this Iustification by Fayth Likewise vnto whom this Iustification doth properly appertayne CHAP. 28. NOw in a few wordes we must shew what and how great good things doe issue and are to be looked for from this free remission of sinnes And these benefites are especially foure and these the greatest of all benefites the first of which is everlasting reconciliation with God For when God doth forgive and pardon our sinnes freely he doth then receyve vs into favour and continue vs therein For whom he thus iustifieth those he embraceth and affecteth with the same love Iohn 17 23.26 wherewith he loveth his onely begotten Sonne For when he pardoneth vs our sinnes hee loveth vs as dearely as if we had never offended For the obedience of Christ is imputed and imparted vnto vs and for this imputation sake we are as deare and as acceptable to God as Christ himselfe is Secondly in this that God doth freely pardon vs all our sinnes he llikewise forgiveth all and every punishment which we have infinitely deserved and plucked vpon our selves by our sinnes For when the offence is taken away the punishment must needes bee taken away likewise for the offence is forgiven that the punishment might be taken away The third benefite is that our corrupt nature is reformed by the power of the holy Spirit and framed vnto the Image of God so that wee begin to love and worship God even in this life The fourth benefite which we receyve by Iustification is eternall Life and Salvation which God onely imparteth vnto those whom he hath iustified through the remission of sinnes and by his spirit made new creatures These are the foure great and excellent Benefites which follow vpon Iustification So that when our sinnes are abolished and blotted out the mercifull and fatherly countenance of God beginneth to shine vpon vs. Therefore this Iustification may bee discerned and knowne by that which followeth it as by the effects and benefites which proceed flow from thence Among those the feeling of the love of God toward vs and the calling vpon him doe chiefely excell For when hee iustifieth vs then doth hee manifest and shew his love toward vs. For although he loveth vs in Christ with an everlasting love yet doth hee then lively and manifestly shew and declare that his love toward vs when he forgiveth vs our sinnes and reformeth vs with his spirit Then doe we by certayne experience feele in our hearts the strength and most effectuall power of the love of God towards vs. Rom. 8.26 For the holy Spirit doth stirre vp and make in vs hearty prayers by which wee