those things which of themselues are ioined most straightly and sometimes they are compelled to inuent a great sort of foolsh and darke distinctions wherein the further they occupie themselues and search the wiâ—er theâ— stray from the purpose and so intangle their miserable braines that they can finde no way out This then ought to be auoided with all carefull diligence chieflie in this matter which aboue all other ought purely and cincerely to be taught in the church of God Moreouer VVhat maner of words and speech must be vsed as much as is possible let them take héede though sometimes for a more clear vnderstanding of things a man may be bolde and godly and reuerently to doe that no strange maner of spéech or not approueable by gods word be vsed And also that such praises and words which the scriptures approue be expounded fitly least otherwise any man should take occasion of offence which as yet is rude and ignorant Furthermore we must haue good respect Consideration of persons vnto the hearers wherein also we must make distinction betwixt the malicious and the rude and againe betwixt them which are willfull ignorant and those which are not capable through a simple and common ignorance For to the malicious and wilfull our Lord is accustomed to set foorth plainly the iudgement of God but the other must be led by litle and litle to the knowledge of the truth Likewise we must take héed that we haue not so much respect to the weake that they in the meane season which are apt to vnderstand be neglect and not sufficiently taught Whereof we haue notable examples in S. Paul which declare to vs the wisedome and circumspection which he obserued in this matter chiefly in the 9. 10. 11. 14. 15. chapters of the Epistle to the Romanes Also except some great cause let that they begin at the lowest and most manifest causes and so ascend vp to the highest as Paul in his Epistle to the Romanes which is the right order and way to procéed in matters of diuinitie from the lawe goeth to remission of sinnes and thence by steppes he mounteth till he come to the highest degrée or else let them consist in that point which is most agréeable to the text or matter which they haue in hand rather then contrariwise to begin at the verie toppe of this mistery and so come to the foote For the brightnesse of Gods maiestie suddeinly presented to the eyes dooth so dimme and dazle the sight that afterwards if they be not through long continuance accustomed to the same they waxe blinde when they should sée other things What then remaineth That whether they begin beneath and ascend vpward or contrariwise aboue and come downward to the lowest degrée they take alwaies héede lest omitting that which ought to be in midst they leape from one extremitie to another as from the eternall purpose to saluation and much more from saluation to the eternall purpose Likewise from Gods eternall counsell to damnation or backward from damnation to his purpose leauing the neare and euident causes of Gods iudgement Except perchance they haue to doo with open blasphemers and contemners of God who haue néed of nothing else but the sharpe prickes of Gods iudgement or else with men so trained and exercised in Gods word that there be no suspition of any offence Finally that they neuer so propound this doctrine as if it should be applied to any one man particularly although men must be vsed after diuers sorts some by gentlenesse and some by sharpnesse vnlesse some Prophet of God be admonished by some especiall reuelation Which thing because it is out of course and not vsuall ought not lightly to be beléeued When the Ministers also visit the sicke or vse familiar and priuate admonitions it is their dutie to lift vp and comfort the afflicted conscience with the testimoniall of their election And againe to wound and pearce the wicked and stubborn with the fearfull iudgement of God So that they kéepe a meane refraining euer from that last sentence which admitteth no exception nor condition For this right and iurisdiction only appertaineth to God Notes and proofes The Preachers ought to take diligent heed that in steed of Gods pure and simple truth they bring not foorth vaine and curious speculations 1. Tim. 6. 3. If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlinesse he is puft vp and knoweth nothing but doateth about questions and strife of words whereof commeth enuy strife railings euil surmisings vaine disputations of men of corrupt mindes and destitute of the truth 2. Tim. 2. 14. 16. Of these things put them in remembraunce and protest before the Lord that they striue not about words which is to noprofit but to the peruerting of the hearers Staie prophane and vaine bablings for they shall increase vnto more vngodlinesse Verse 23. Put away foolish and vnlearned questions knowing that they ingender strife Mat. 28. 20. Teaching men to obserue all things whatsoeuer I haue commanded you Which thing they cannot choose but do which go about to compasse and accord these secrete iudgements of God with mans wisedome Mat. 23. The whole chapter Iohn 8. 44. Ye are of your father the diuel who abode not in the truth because there is no truth in him WheÌ„ he speaketh a lie then speakeh he of his owne for he is a lier and the father thereof Furthermore there must be good respect had vnto the hearers wherein also we must put a difference betwixt the malicious and the rude be twixt the wilfull and ignorant Iohn 9. 41. Iesus said vnto them If ye were blinde ye should not haue sinne but now ye say We sée therefore your sinne remaineth And chap. 10. 26. 27. But ye beléeue not For ye are not of my shéeepe as I said vnto you My shéepe heare my voice and I know them and they followe me Luke 20. 46. 47. Beware of the scribes which desire to go in long robes and loue salutations in the markets and the highest states in the sinagogues and the chiefe roomes at feastes Which deuour widowes houses euen vnder a colour of long praying these shall receiue greater damnation Mat. 23. 37. Ierusalem Ierusalem which killest the Prophets and stonest them which are sent to thée how often would I haue gathered thy children togither as the henne gathereth her chickens vnder her winges and ye would net But the other must be led by litle and litle to the knowledge of the truth 1. Cor. 3. 2. I gaue you milke to drinke and not meate for ye were not yet able to beare it neither yet now are ye able for ye are carnall Rom. 14 1. Him that is weake in the faith receiue vnto you but for controuersies of disputations Neuer so propound this doctrine as if it should be applied to any one man particularly Iohn 8. 23. 24. And
to fauoure This goodnesse GOD dooth not onelie vse to the Heathen to make them lift vp their hearts and mindes from the creatures to the Creator but in like sort also hée dealeth with the wicked to make them chaunge their mindes Hée sendeth downe his raine vppon the vniust as well as the iust and for the moste part they enioy the goodnesse of God in a more plentifull measure then doo his owne children As it is saide in the Psalme Whose bellies thou fillest with thy hid treasure for they abounde when other are in scarcitie they feele no want when other are pinched with penurie As though Gods benefites were hid from the good and secretly bestowed vppon the badde whiche matter hath suche ill successe that the wicked are more badde more proude more wrongfull more lewde and vicious as though they were not onelie Lordes or rather tyrants ouer Gods flocke but also had the blessings of GOD at their owne will and commaundement Such was the difference betwixt the rich man and Lazarus the one in his roabes the other in ragges the one faring delicately the other not hauing so much as a morsell of bread to satisfie his hunger so were the Egyptians Lordes when the Israelites were slaues the Canaanites dwelling in a lande flowing with milke and hony abounding in plentie without a scarcitie when the posteritie of Abraham wandred in the wildernesse and endured many extremities The Viole and the Harpe are in the feastes of some and Iacobs affliction is not once so much as thought on And who doeth not see howe the worser sort dooth abuse the aboundant goodnesse of God O that the complaintes and miseries of the poore could make their heartes relent or the wishes and prayers of the godly coulde procure a sufficient redresse or the fearefull endes of their forerunners could warne them The Egyptians drowned the Canaanites destroyed the riche man in hell O that they woulde thinke that they cannot haue their heauen héere and in an other worlde or that fearefull sentence might preuaile with them Reuelation 18. 7. So muche torment for so muche pleasure waight for waight and measure for measure at leastwise if it bee not beyonde all measure Yet more properly and more truely it may bee saide that GOD is aboundant in goodnesse towardes his owne people As the Prophet Moses doeth in moste large sort set it downe Deutronomie 28. According as hée had foretolde vnto his seruant Abraham testifying of himselfe I am all sufficient And againe I am thy exceeding great rewarde worke vprightly before mee When hée and his were straungers in other landes hée suffered no man to doo them wrong but reprooued euen Kinges for their sakes being readie to bee consumed by death and famine hee prouided they shoulde not want béeing gréeuously oppressed of their enemies hée heard their crye and deliuered them hée smote all their enemies and brought them foorth with siluer and golde and there was not one féeble person among their Tribes hée brought foorth his people with ioye and his chosen with gladnesse And gaue them the lands of the Heathen and they tooke the labours of the people in possession This doctrine is so comfortable to the good and godly that although the worlde sée it not yet they feele and perceiue in secrete sort that the Lorde is aboundant in goodnesse towardes them alwayes hauing regarde vnto them so farre foorth as standeth with his glorie and their good Blessyng them in prosperitie defending them from their bodily and ghostly enemies prouiding for them in all necessities standing by them and comforting them in all their miseries God was aboundant in goodnesse towardes his people and is and will bee vnto the ende of the worlde but alwaies with an exception as hee did to the Israelites Vnto all other blssinges saieth the Psalme GOD gaue vnto them the landes of the Heathen and they tooke the laboures of the people in possession To this end that they might kéepe his statutes and obserue his lawes But as it fell out amongest the Israelites so it is daily séene amongst vs. The Lorde in the Prophecie of Esay compareth his people to a Vineyard and his aboundant goodnesse to the care hée had ouer that Vineyarde Hee caused his Vineyarde to bee seated vppon a verie frutefull hill he hedged it in and gathered out the stones of it hee planted it with the best plantes and hée built a tower in the middest thereof and made a Wine presse therein Then hee looked that it shoulde bringe forth grapes VVhat coulde I haue done anye more to my Vineyarde that I haue not done vnto it VVhy haue I looked that it should bring foorth grapes and it bringeth foorth wilde grapes Suche also hath Gods care euer beene to vs and for vs as was that of the husbandman ouer his figge trée who dressed it and digged rounde about it and dunged it but when hée commeth to seeke for frute I am affraide hée shall finde none But with Gods aboundant goodnesse let vs also consider and feare this least the trée be cut downe For euerie trée that bringeth not foorth good frute shall bee hewen downe and cast into the fire And such iudgement that was pronounced against the Israelites shall also light vppon vs. I will tell you saith the Lord what I will do to my vineiard I will take away the hedge thereof and it shall bee eaten vp I will breake the wall thereof and it shall bee troden downe And I will laie it waste it shall not bee cut nor digged but briars and thornes shall grow vp I will also commaunde the cloudes that they raine no raine vppon it God graunt that euerie one among vs may consider his estate howe good the Lord is vnto him and bee warned betimes I beséeche yée that yée bee not partakers of Gods bountifull goodnesse in vaine To Gods aboundant goodnesse hée putteth a seale of Aboundant in truth full assurance and that is his promise least that wée should stande doubtfull of his goodnesse The world is full of promises but they bee nothing else but deceit the diuell can promise as fast but his promises are vntruthes for hée is the father of lies The fickle and vncertaine mindes of men are readie to promise any thing but for the most part there is no more hold in their words then in the winde The worlde the diuell and men promise mountaines but the truth is if they performe any thing it is but molehilles So that it were better neuer to harken vnto their promises then to hope for helpe from them It is the Lorde onely that kéepeth faithfull promise who euer liueth and alwayes helpeth For GOD is not as man that he should lye neither as the sonne of man that he should repent change his minde Hath he said and shall he not do it And hath he spoken and shall he not accomplish Though man doo promise yet is he alwaies wauering and more likely to chaunge his purpose then to
children of God that is euidently proued which wée tooke in hand to shewe that is forasmuch as we were predestinate by the eternall counsell and decrée of God the which he had determined in himselfe to be adopted in his sonne therefore we were giuen to him Whereof the conclusion The confidence to perseuere and to be saued is sure and certaine followeth that since by the most constant will of God which onely is grounded on it selfe and dependeth on none other thing we are predestinate and no man can take vs out of the hand of the sonne Also séeing that to continue and perseuere in the faith is necessary it followeth I say that the hope of our perseueraunce is certaine and so consequently our saluation so that to doubte any more of it is euill and wicked So farre then it is against reason to say that this doctrine maketh men negligent or dissolute that contrariwise this alone doth open vs the way search out and vnderstand by the power of the holy Ghost Gods déepe secrets as the Apostle plainly teacheth to the end that when we know them albeit wée knowe them here in this world but after a sort so that wée must daily fight with the spiritual armour against distrust we may learne to behaue our selues not idely but rather to perseuere valiantly to serue and honour God to loue him to feare him to call vpon him that daily more and more as saith Saint Peter asmuch as in vs lieth we may make our vocation and election certaine Moreouer how shall he stand sure and constant against so many gréeuous temptations both within and without and against so many assaults of fortune as the world doth terme it that is not well resolued in this point which is most true That is that God according to his goodwill doeth all things whatsoeuer they be and what instruments and meanes soeuer he vseth in working of the same for the commodity of his elect Of the which number he is that findeth himselfe The election only dooth comfort vs in all afflictions in this daunger and trouble As touching the other point which concerneth Reprobation because no man can call to mind the determinate purpose of election but at the same inistant the contrary will come to remembraunce besides that in the holie scripture these two are oftentimes ioyned togither it must néedes be that such as estéeme this part curious or vnprofitable and therefore not to be talked off The doctrine of Reprobation cught not to be suppressed neither applied to any particular company but wisely handled doo great iniury to the spirit of God Therefore this part is to be waied and considered but with such modestie that the height of gods iudgements may at all times bridle our curious fancies in such sort that we doo not apply it particularly to any man nor to any certaine company For in this also it differeth from election because election as hath bene said is reuealed to vs by the spirit of God within our selues not in others whose hearts wee cannot know And Reprobatiou is euer hid from men except it be disclosed by God contrary to the common course of thinges For who can tell if god haue determined to shewe mercy at the last houre of death to him which hath spent all his life past lewdely and wickedly But this trust ought not to incourage any man to maintaine and continue in his sinne and vngodlinesse For I speake of those things which we ought to consider in others for the examples of such mercy of god are very rare neither any man that is wise will promise to himselfe through a vaine securitie and trust that thing which is not in his owne power It is therefore sufficient if we vnderstand generally that there be vessels prepared to perdition The which séeing God doth not reueale vnto vs who they are we ought both in example of life and praier diligently endeuour to winne and recouer to their saluation yea euen very such of whom by séeing their horrible vices we almost VVe must labour to winne all men dispaire And if we obserue this order we shall receiue greate fruite of this doctrine For First by the knowledge héereof we shall learne humbly The doctrine of Reprobation maketh men humble to submitte our selues to the maiestie of God so that the more we shall feare and reuerence him the more we ought to labour to confirme in our selues the testimonie of our election in Christ It maketh the grace of God to be better knowen of the Elect. Secondly when we shalldiligently consider the difference which through the mercy of God is betwixt men which are all a like subiect to the selfe same course and malediction it cannot be but we must acknowledge and imbrace more earnestly the singular goodnesse of GOD then if we did make this grace common to all men indifferenly or else referred the cause of the inequalitie of this grace to men It bringeth a Godly care Thirdly when we knowe that faith is an especiall gift of God shall we not receiue it more willingly when it is offered and be more carefull to haue the same to increase then if we should imagine as some do that it is in euerie mans power to turne and repent when he will because they say the Lord would that all men should be saued and will not the death of a sinner Fourthly when we sée the doctrine of the Gospell not only despised of all the world but also cruelly persecuted It doth confirme vs against all offēces and when we sée so great falshood rebellion among men what thing can better confirme and fortifie vs then to be assured that nothing chaunceth by fortune that God knoweth his and that they which commit these things except GOD turne their hearts are those which are destinate not by chaunce but by the sure and eternall counsell of God to be as it were a glasse wherein the anger and power of God doth appeare Truth it is these things can neuer be so commodiously and perfectly treated of that mans reason and witte cannot finde out some thing to reply alwaies to the contrary yea and so kindleth with desire of contradiction that it is readie to bring an action against god and to accuse and blame him as chiefe author of all things But let the diuel roare and discontent himselfe and the wicked kicke and winse yet their owne conscience shall reprooue and condemne them when as ours being confirmed in the truth by the grace and mercy of god shall deliuer and frée vs in the day of Christ To whom with the father and the holy ghost praise glory and honour be giuen for euer So be it Notes and proofes To ground our righteousnesse vpon workes destroieth the foundation of the Gospel but the sure foundation is to be grounded on faith if faith be builded vpon the eternall counsell of God Gal. 2. 21. I doo not abrogate the grace of
gospell that toward the latter end of the world heresies and errour shall so abound that if it were not for Gods grace and his instructing spirits euen the elect should bee deceiued and togither with the rest should be danmed For damnation is the effect of superstition and heresie and the diuell blinding vs and deceiuing vs dooth vse that forcible meane to draw vs from the knowledge of God and of our owne saluation Which thing the Apostle writing to the Thessalonians 2. Epistle chapter 2. dooth witnesse vnto vs that false teachers shall come vnto vs to deceiue vs â—y the working of the diuell But among whome shall they preuaile among none but them that perish because they receiued not the laue of the truth that they might be â—â—ued And therefore God shall send them strong delusion that they should beléeue lies and that all they might be damned which beléeued not the truth Many are the heresies that are sprung vp in the worlde and where the word of God is not their guide and the spirit of God doth not teach them there is nothing but wandring going astray in the vanitie of their thoghts For the true God the heathen worship the Sun the Moone and the Starres the Turke his Mahomet another people fall downe before Images créepe to crosses goe in pilgrimage to the reliques of Saintes put the only hope of their saluation in their good workes and if that serue not they make account that the praiers of them that are liuing shall doo them good after they be dead and release them being in torments They make their praiers vnto Saintes and thinke by pardons and indulgences and such meanes to haue their sinnes forgiuen them bee they neuer so many so great so hainous and so gréeuous But when the grace of God dooth teach vs instruct vs and lighten our mindes then all blind superstitions and vngodly heresies vanish away at the triall of the truth euen as the fogges and mistes doo breake away when the Sunne appeareth in his force And well may such false opinions vanish away because they are but vanities Copper beareth a shewe of golde and may bee flourished ouer to deceiue the eye of the simple but when it commeth to bee tried by the touchstone it appeareth to be a vaine thing and a thing of no account in comparison of gold So all superstition and heresies may goe for true religion in the mindes of simple and ignoraunt people but when they come to the touchstone the true triall I meane the word of God then if the grace of God do worke in our hearts by the reading and hearing of the word then wee beginne to denie the vngodlinesse of false religion and daily more and more wee growe in this grace and in the knowledge of his truth The ignorant mindes of the Heathen worshipping the Sunne the Moone and the Starres when GOD graunteth them of his knowledge as no doubt GOD vouchsafeth some they shall vnderstand that the Sunne the Moone and the Starres are but Gods creatures and that there is a Creator that made them and a Redéemer that died for them For the mercy of God shall be preached throughout the world and then shall the end of the world come The Turkes although many of them and that the most part of them mocke and scoffe at our crucified Christ yet the seale of God remaineth sure and some are called to the knowledge of the truth and God forbid yâ— the grace of God should be denied vnto them although thousands of them do perish They may be inwardly touched and God may vouchsafe them of fauour and make them partakers of his mercy and they may beleeue althogh they make not so ample profession of their faith and beliefe Those whom we call Papists who are deceiued concerning the truth of religion and the certaintie of their saluation and giue their names and consent vnto falshood before they haue had iust triall of the truth many of them are not perswaded nor euer will yéeld to be perswaded because the grace of god to them hath not as yet appeared For why they are carried away with high conceits of their owne deceiued mindes They thinke their owne inuentions and traditions to be of equall force with Gods word whereas they should in all humble sort submit themselues theâ— unto they thinke so highly of themselues that by their owne good workes they may deserue heauen so that the saluation of God which commeth by his grace and mercy is troden vnder their féete What are pilgrimages and reliques and praiers to saints and purgatorie but mans inuentions Which they can neuer approue to be good neither shall they euer finde warrant for them in Gods word The grace of God teacheth them to deny the vngodlinesse of mens deuices inuentions and traditions and so much the more because God hath pronounced a curse to them that shall adde or put too or diminish and take away any thing from his word I protest saith the spirit of of God vnto euery man Reu. 22. 18. 19. that heareth the words of the Prophecie of this booke if any man shall adde vnto these things God shal adde vnto him the plagues that are written in this booke And if any man shall diminish of the words of the booke of this prophecie God shall take away his part out of the booke of life and out of the holy citie and from those things which are written in this booke Daungerous therefore are the deuices and traditions of men and likewise in a most dangerous estate are they who are ruled by them because that in them are contained many thinges that are contrary to the will of God and to his word What is it for vs to be perswaded that we shal be saued by our good workes although good works be necessary and commanded when the truth of Gods word shal direct vs that only by the grace and mercy of God we are saued and not by good workes let them beare neuer so glorious and glistering a shewe in the sight of men and séeme neuer so much to be approued Ephe. 2. 8. By grace are ye saued through faith that not of your selues it is the gift of God not of workes least any man should boast himselfe The most righteous men next vnto our sauiour Christ that euer liued when they make their praiers vnto God what say they Say they with the Pharisée I fast twise a wéeke I giue almes to the poore I pay tithe of all that euer I possesse No they come not in with such titles and with so glorious a stile Bâ—t as we reade Dan. 9. O Lord be mercifull vnto vs that haue sinned we haue committed iniquitie and done wickedly yea we haue rebelled and departed from thy commandements O Lord righteousnesse belongeth vnto thée and vnto vs open shame As Daniel so also righteous Abraham confesseth of him selfe I am but dust and ashes and as one of no account God regardeth the humble