vnderstood rightly expounded it is the effectual wholesome instrumēt of the holy spirit to convert save mē So that the word of God his spirit is the singular and inestimable treasure and the excellent peculiar goods of the Church of which the Church according to that promise ought never to be deprived but to be alwayes begotten of it and to be continually directed and preserved by it Therefore the Holy Ghost is the begetting cause of faith he doth create and worke it in the hearts of the elect and by the dayly proceedings and increase thereof doth augment and preserve it vnto the end of their lives But the stedfast apprehension and applying of the promises of God and the merit of Christ is the expresse forme and lively image of faith in this consisteth the whole force and efficacy of faith Gal. 2.20 So S. Paule doth in expresse words set downe saying The sonne of God loved me and gave himselfe for me So true faith doth behold the generall promise of God and apprehendeth it and maketh particular application to it selfe certainely setting downe this that that promise of grace and salvation doth no lesse appertayne vnto it then vnto the rest of the beleevers For then the promise of God is effectuall in men and commeth to the proper end and issue of it selfe when it is apprehended by a true faith Againe the word publikely preached in the ministery of the Gospel is the instrumentall cause of faith and therefore that word is called by Paul the power of God vnto salvation Rom. 1.16 Rom. 10.17 vnto every one that beleeveth because that the holy ghost worketh by it in the hearts of the elect so that faith springeth from the preaching hearing of the Gospell Therefore whatsoever the elect do heare with their outward eares from the publike preaching of the word that doth the Holy Ghost make fruitefull and effectuall in their hearts Furthermore a stedfast confidence and a true hope in Christ a fervent love towards God also a sonne-like feare and reverence of God a sincere love of our neighbour and other honest and holy actions are such effects of the holy spirit which do accompany and attend vpon true faith as naturall and inseparable vertues So true fayth doth rest selfe vpon the fatherly love of God and doth heartily reverence and worship God as a good and loving Father and doth continually study how to please him and cleave vnto him and carefully avoydeth whatsoever may offend him and lastly doth steadfastly hope that it shall be partaker together with Christ of everlasting life and heavenly glory But the finall cause of fayth is 1. Pet. 1.9 the comprehending and conceyving of good thinges to witte life eternall and blessed immortalitie And if any shall here subtily obiect vnto a man and say that fayth is alwayes here lame and vnperfect and therefore cannot make a man perfect and happy For that which ought to save one must be every way perfect and absolute wee must answere him that fayth as farre forth as it abideth in the heart of man as in the subiect thereof is alwayes imperfect here and scarce deserveth the name of vertue But as it beholdeth and apprehendeth Christ so it is effectuall and maketh men of the sonnes of perdition the children of God then great power and saving actions are ascribed vnto it by the Scripture as that it iustifieth men that it quikneth them and saveth them So that fayth doth not save and make happy any man in regard of the subiect in which it remayneth but it is sayd to save and iustifie a man in regard of the obiect whither it tendeth and which it apprehendeth For Christ being layd hold on by fayth saveth a man whether that fayth be great or small And that Christ being apprehended with a little and slender fayth doth yet save and iustifie a man the examples of the holy Scripture declare manifestly enough For that Ruler in Iohn although he were endued with a very slender and weake fayth in Christ Iohn 4.49.53 yet for all that Christ reiecteth him not but iustified and saved both him and his sonne with all his houshold So likewise he in Marke Marke 9.24.25 although he was sayd to have a meane and a weake fayth yet Christ being layd hold on by it tooke pittie vpon him and healed his sonne that was possessed of the divell Here is notwithstanding diligently to be marked that in these manner of speeches wherein in the vertue of saving is attributed vnto fayth the power and force of the efficient cause is attributed vnto the instrument by which it worketh and is effectuall So that when iustification salvation is ascribed vnto faith as vnto the cause then the obiect of fayth is vnderstood For Christ cannot be apprehended but by sayth onely as by the instrument wherewith it is done Furthermore here is carefully to be considered that this saving Calling is produced and wrought more by the inward working of the spirite then by the outward preaching of the word For although God by his Ministers should speake and call vnto vs a thousand times by the voyce of his word in the Ministery yet vnlesse wee be drawne inwardly by the spirite of God we shall never come vnto him Many and most wonderfull examples of all ages have sufficiently declared this and do yet at this day declare it Whereby it may bee gathered that this Calling is placed in the good will and hand of God onely farre out of our owne reach For he alone can illuminate vs and convert and change vs into new creatures For in this calling the whole man is repugnant vnto God that calleth Iohn 6.44 Psal 51.12 Therefore Christ in S. Iohn vseth this word drawing David vseth this word creating speaking of the conversion of man Christ by the word drawing sheweth that this heavenly grace cannot bee conceyved of the naturall man but that there must be a new mind and a new vnderstanding to conceive it And David by the word creating would teach vs that the renewing and amendement of man is so difficult hard a worke that it can be wrought or brought to passe by no creature Bara This he sheweth by the Hebrew word Bara he created which properly signifieth hee made a thing of nothing which which was not before Secondly it signifieth to bring to passe some singular and wonderfull worke out of some matter already created which cannot possibly be imitated by any creature So that this regeneration of man is a certayne spirituall creation by which the regenerate are transported into a newe life and prepared for that heavenly glory which never shall have ende Here is refuted the errour of the Papists concerning the strength that is in man and shewed in what things an vnregenerate man hath free-will and in what not and how farre free-will stretcheth it selfe And the grosse ignorance or manifest impietie of the Papists is disclosed
open vnder our eyes And therefore if any things though never so little should be exempt from the knowledge of God his wisedome and providence should not be infinite which ought to extend it selfe as well above all things as through all things and so God should not be God whose knowledge were straightened vnto a fewe things and particular and not enlarged vnto all things and vniversall Also here is further to be noted briefely and by the way that there are many more reprobated then elected This may first by most manifest testimonies of Scripture and then by dayly experience be truely verified and declared Christ himselfe playnely affirmeth and pronounceth in Saint Matthew that many are called Mat. 22.14 but few are chosen Luke 12.32 For this cause also in Saint Luke Christ calleth the number of the Elect a little flocke Also the Parable of the seede in Saint Matthew Mat. 13.4 doth in evident and expresse words explane and set forth this when as onely the fourth part of men are capable of the heavenly and spirituall seede and bring forth fruite And the rest eyther doe not receyve that spirituall seede Mat. 13.19 or else suffer it not to growe but set theyr studies and desires vpon things below which shall perish so that they neglect and and contemne the treasure of eternall Life By this Similitude Christ himselfe declareth who are elect and who reprobate the Elect are compared to the good and fruitfull ground and bring forth fruite eyther more or lesse according to the measure of the grace that is bestowed vpon them But the reprobate are compared eyther to barren and stony ground or to thornes which doe choke the heavenly seed by one meanes or an other and bring forth no fruite So that in Gods iust iudgement they are left in the corruption of nature and are not renewed therefore they are reprobates and shall be condemned And although that there are more reprobated then elected yet the number of the Elect is so great that it contayneth infinite millions of men so that with Moses they are compared vnto the starres of the skie and the sands of the Sea Agayne dayly experience teacheth vs that the number of the reprobate is greater then the number of the elect For how many and how great kingdomes and regions are there where the blessed Gospel of the Sonne of God was never preached nor heard of For none can attayne true Fayth and Salvation in Christ without the word of God preached or taught For faith sayth the Scripture Rom. 10.17 commeth of hearing and hearing by the word of God They therefore which neyther have not heare the word of God cannot attayne vnto fayth and so to Salvation And to dreame of some secret inspiration without the ministery of the worde is an hare-braind conceyt which needeth no confuting For although God bee not tyed vnto the outward word and that an extraordinary way may bring men vnto fayth yet he hath so tyed vs vnto the word that without it in this matter we cannot iudge any thing Therefore how many millions of men as well yong as old have departed out of this life before they have heard any thing at all concerning Christ and his Gospel Such ought rather to be left vnto the iudgement of God then to bee iudged by the censures of men For it is evident that Salvation commeth from nothing els but from fayth and faith proceedeth from nothing Tit. 1.1 Iohn 17.3 but from a true and sincere knowledge of God of Christ And this true knowledge of God and of Christ cannot bee had el ewhere but from the Gospel onely Therefore how can they obtayne fayth and Salvation which have neyther heard nor read the Gospel But seeing this kind of men is one of the foure secret mysteries of God which man ought not to search out and determine as Augustine elsewhere speaketh we must leave them to God and must hope that for his great Mercy sake if they bee not converted to day they may bee to morrow converted Concerning false christians which are mingled among the true ones as tares amongst the good corne I say nothing in this place That Similitude of the seede and of the Sower in Saynt Matthew doth playnely show Matt. 13.3.4 that there are many of them For we are taught by that Similitude that all are not true Christians before God which heare Gods word and professe themselves to be such for because that many bragge and boast of the shew and title of godlinesse whose heart notwithstanding is most farre from it Therefore our fayth will bee shaken and waver except wee remember that many of them are false brethren which speake and boast of the name of Christ Let not their falling away which surely will come overthrow our fayth and bring it to ruine As by the multitude of them that shall be damned the greatnesse of Gods wrath against them may be gathered so also by the scarcitie of those that shall be saved the aboundance of the Love of God towards them may be collected And men ought to examine by theyr fayth in what account they are with God CHAP. 22. ANd in as much as there are more condemned then saved it may from hence easily be gathered how great the wrath of God is against rebellious and vnrepentant persons which being oftentimes admonished by the word of God or endued with other good benefites or afflicted with such or such calamities yet repent not nor cease from sinne Agayne by how much the greater and more severe the wrath of God is against the rebellious stiffe-necked by so much the greater and more notable is his Love and Mercie towardes the penitent and such as cease from evill So that the fewer they are the dearer they are vnto God for rare thinges are vsually more fervently beloved and more carefully tendered This scarcity of the Elect and multitude of the reprobates ought to trouble no man nor weaken any mans fayth neyther is the grace and mercy of God for that to be thought straitned into a narrow roome and Christians ought not to despayre for this cause but to be in the better hope For where the Gospel of Christ is preached and taught and the holy Ghost made powerfull by it there God hath his Elect. Therefore all they which embrace the Gospel of Christ and by a true faith put theyr whole trust and confidence of the obtayning of Salvation in the sole mercy of God and in the onely Sacrifice of Christ and are not strangers from the holy Spirite but doe bewayle theyr sinne and have an hearty desire and care to profite in true faith and amendment of life they may surely perswade themselves that they are elected from everlasting and that they shall never perish For the Scripture doth every where reduce men vnto Christ and to true fayth in him that men might confirme themselves concerning their Election and pronouncerh such blessed And
and grafted in the heart of the elect by the finger of God could vtterly fall away and come to nothing then certaynely the counsell of God it selfe concerning the salvation of the elect should be variable not sure mutable and not constant Agayne if they whom the father hath planted into his Sonne by a true and stedfast fayth might be cutte off and perish then without doubt the Salvation of the Elect would bee vncertayne But seeing that Christ is the most faythful keeper of the Elect and Beleevers Ioh. 10.29 hee will not suffer them to perish Therefore they are set farre beyond all danger of perishing and falling away For God taketh them into his keeping and safegard his will remayneth vnchangeable in the preservation of them and is fortified with soveraigne power So that albeit in themselves they be weak and subiect to falling yet because they are vpheld and preserved by the hand and power of God they are stedfast permanent can never fall from the blessed estate of Salvation For God makes them to persevere in goodnes because he himselfe hath made them good Tom. 7. col 1345. saith S. Augustine If therefore some of the elect do fall grievously God is able to restore them For he it is that vpholdeth those that fall Psal 145.14 and lifteth vp those that are ready to fall saith the Scripture God giveth and bestoweth vpon them certayne and continuall perseverance in the faith because hee hath appoynted vndoubted salvation for them So that although they be weak and fraile in themselves yet they have more perseverance in their weakenesse than Adam had in his perfection Because they have a promise of perseverance which Adam had not For God is faithfull saith S. Paul 2. Thes 3.3 which will establish you and keepe you from evill Therefore they which dream that true faith may be lost againe do erre in their vaine conceit and offend grievously For they take away from Christians the sure comforte of their Salvation Therefore a finall perseverance in the faith is an vnseperable companion of true faith from which it can be seperated no more than can the light from the Sunne and heate from the fire For it is fortified with power from heaven against all the sleights of Sathan against the very gates of hell Mat. 16 1â— and so preserved from every hurtfull annoyance that it can never be lost nor fall away By what bonds the elect are vnited vnto God so that they cannot perish nor fall away Also by what signes they may be knowne and how they may be assured of their Salvation Chap. 34. ANd God hath vnited them to himselfe by two bonds stronger than Adamant The first of which is his vnchangeable and everlasting election before the foundations of the world were layd For whom he hath chosen from everlasting those will he have to be blessed for ever therefore they cannot perish so that the salvation of the elect doth not depend vpon any doubtfull event but it was appoynted and prepared for them by God from everlasting before they were borne Thus it is shewed that their salvation is so sure and certayne that the troublesome motions of the whole world nor all the feends of hell cannot overthrow nor weaken it the other bond is an effectuall calling vnto Christ in time But they whom God grafteth into Christ effecctually by a true faith can no more fall away and perish then Christ himselfe because he hath redeemed them with his bloud and being redeemed doth preserve them safe and without danger of every evill and deadly hurt Iohn 10.28 They are his sheepe which no man can take out of his hand Hence we may resolutely and strongly conclude that the salvation of the elect and true beleevers is so sure and certayne as Christ is the omnipotent and Almighty God Therefore who can pluck and withdraw them from Christ whom God hath called and drawne vnto Christ by his almighty spirit Surely the gates of hell shall not prevayle against them therefore theyr vnmoveable constancy and stedfast certaynety of salvation ought not to be considered in theyr nature but consisteth in and is grounded vpon the might and power of God Therefore in this and in nothing else doth the salvation of the elect depend and stand Fourthly and lastly regeneration may be knowne by the fruites thereof as the Sunne rising may be knowne by the light and the fire by the heate for it may be knowne by sundry motions and operations of the holy spirit as by infallible tokens and assured signes for as the life of a living creature may be discerned by the sence and motion so also this regeneration may be knowne by those things and workes which necessarily follow it for they which are truly and effectually regenerate in them the love of God is begotten This Saint Paul expressely affirmeth saying If any man love God 1. Cor. 8.3 the same is taught of him He therefore which loveth God with his soule and hath an earnest desire to keepe his commaundements let him know that he is elected and regenerate and be most certainely perswaded that he shal be saved Secondly they which are regenerate heare Gods words and receive them by faith Iohn 8.47 He therfore that hath an harty desire to heare the word of God to profit in it in him there shineth and appeareth a visible signe of election and of a godly and regenerate mind So that he which heareth Gods word enioyeth God himselfe and hath fellowship with him So on the contrary there is no more evident signe of a reprobate and prophane mind then to contemne and reiect the word of God for they of set purpose do deprive themselves of righteousnes and life eternall Thirdly the holy spirit doth kindle a sincere and serious desire to do wel and to please God in the hearts of the regenerate so that on the one side they do love and seeke after righteousnes and on the other side they hate eschue iniquity Psa 34.15 1. Thes 4.4 and therefore the Prophets and Apostles do exhort the children of God that they should depart from evill and do good Paul sayth playnely that this is the will of God even our sanctification that every one should abstayne from fornication and from every prophane wicked course of life should possesse his vessell in honour They therefore which do hartily love God and abhor evill may be most certainly perswaded that they are regenerate that therfore they are elected from everlasting vnto salvation Moreover this regeneration worketh in man a vehement strife betweene the flesh the spirit So that when the flesh which is the vnregenerate part doth withdraw man from the care obedience of Gods law and tempteth him vnto the committing and doing of that which is evill then on the other side the spirit being the part regenerate by God doth labour the contrary way for it aspireth
of God did consult with the Father everlasting and the holy Ghost and determined how and when hee would take mans Nature vpon him and redeeme his Chosen with the sacrifice of his Death Surely this Mysterie of the Incarnation and benefite of Christ his Passion are of all Gods wonders the greatest as elsewhere sayth Saint Augustine the manifestation of which Mystery is not a common Schoole to men and Angels but an high and an heavenly Vniversity in which more things remaine to be learned of both of them then both of them are able to conceive and learne Therefore wee must receyve it with great reverence and repose our selves with a ready and thankefull heart and will in this most secret Counsell of the heavenly Court And thus farre for this propriety The wonderfull mixture of Gods Iustice with his Mercy is so high a Mysterie that Mankind should have bene quite past remedie by reason of the greatnesse of sinne and damnation vnlesse Gods wisedome had found a meanes of deliverance for it CHAP. 10. THe third Proprietie of Election is that Election is a most wise Decree For Mankinde was not onely simply subiect vnto Gods iust Wrath and Damnation but also was throwne downe headlong into so deepe a pit and gulfe of death and damnation that there was no reason nor counsell found with any Creature for the delivery of it For God would bee mercifull vnto none except his Iustice had beene first satisfied but that it might be satisfied and that man might be reconciled to God agayne there could no way nor meanes bee found to appease Gods wrath in any Creature eyther in Heaven above or in the Earth beneath For Gods iust Wrath is a farre greater weight and a more heavie burthen then can be vnder-gone of any Creature as may appeare in the damned both Men and Angelles who sustayne the greatnesse and weight of Gods wrath and are not able to remoove it and therefore are and so remayne condemned for ever So that when no meanes and way at all could bee found amongst men to reconcile God vnto them God infinitely wise of his owne accord sought out a remedy and meanes to redeeme Mankinde and by his vnsearchable Wisedome found out such a Sacrifice vpon which he might cast all our sinnes and iustly punish them in it and make satisfaction for them Cap. 4.25 At this Saint Paul aymed when he sayth to the Romans That God setteth forth Christ to bee a Propitiation through Fayth in his blood 1. Pet. 1. vers 20. Saint Peter also in his first Epistle considering this affirmeth that Christ was ordayned a Redeemer for vs aforehand even before the world was made Both these Apostles doe teach vs in expresse wordes that Christ our Redeemer proceeded and came from no place else but even from the bosome of God most wise as out of the heavenly Sanctuarie This mixture of Iustice and Mercie in God is such a difficult and high secret that it doth not onely infinitely exceed mans vnderstanding but also in the depth thereof it doth as it were swallow vp and consume the capacity of the Angelles themselves although it be very quicke For men are so blinded in sinne and so contrary and abalienated from God and their owne Salvation that of themselves they cannot take the very least cogitation thereof And the Angelles 1. Epist. Pet. 1.12 as Peter witnesseth doe desire to beholde the hidden Mysterie of Redemption which is nowe revealed Therefore surely they vnderstand it not fully as it is revealed much lesse could they know it before it was made manifest In this so admirable manner of redeeming Mankinde God hath not onely declared his vnsearchable Wisedom but also hath manifested his infinite Mercy and vnspeakable goodnesse towards Mankinde and hath expressed it and paynted it forth in this meanes of our Redemption more clearely then in any Glasse For herein hee hath done contrary to the nature and disposition of all Creatures For Creatures when they are offended are wont to deliberate and take counsell how they may surprise and vtterly destroy theyr enemies and adversaries but contrariwise God tooke counsell and sought how he might save and deliver his adversaries from eternall destruction and bestow vpon them all spirituall and heavenly blessinges This his acceptable goodnesse that hee might make more manifest and more cleare then the noone light hee did cleane contrary to the custome vsed amongst men in that hee sought a meanes to reconcile vs to himselfe agayne which by all right we ought rather to have sought For he had not only not offended vs but much rather had inriched vs with infinite blessings yet we had not offended him once but a thousand wayes so that wee by right and equity were bound to endevour our selves to finde a meanes whereby wee might pacifie him beeing offended so many wayes and procure his favour agayne But there was not so much goodnesse in vs as to have even the least thought of reconciling God vnto vs. So our mercifull God stayed not so long with his remedy of Grace vntill wee were become Sinners and wretched Creatures but prevented our mischiefe and determined to restore Life vnto vs before we had lost it by his heavenly wisedome and goodnesse And lastly he restored and prepared for vs a Life through Christ an infinite deale better then that wee had lost in Adam as hereafter shall more fully appeare Furthermore out of this Fore-knowledge of God wee learne that GOD by his Wisedome did most perfectlie fore-knowe all these Eventes which are brought to passe by wicked Creatures and are repugnant to his Heavenly Will and Commaundement Seeing that hee brought a fitte and suteable Remedie for the Evill committed and layde to a Playster evenly answering the wound in iust proportion Which hee could never have done vnlesse hee had most perfectlie and exactlie fore-seene and perceyved the sore and the greatnesse thereof But in as much as men and Angelles did not know the meanes of reconciliation from thence it is evident that they were not indued with infinite Wisedome nor wisedome of their owne but with a limited wisedome and such as they had receyved from God And if they had bene indued with their owne wisedome they would have beene as wise as to themselves had seemed best and would have dived into the most secret Mysteries of the Kingdome of Heaven But seeing they were indued with wisedome that they had receyved from God their wisedome therefore was listed and limited with certayne bounds For the Wisedome of God is the onely cause and measure of all wisedome in such sorte that there can bee no more wisedome in men nor Angelles then GOD worketh and preserveth in them And in as much as God sought and found out a meanes of our Salvation and Redemption freely of his owne accord without any intreatie of ours it is no common nor slight but an exceeding great and singular commendation both of his Wisedome and Favour inasmuch as I
word doth signifie a most firme stable and permanent thing because that the promise of God is a certayne and constant promise so that nothing can be found to be more constant and certayne then Gods promise and plighted faith So also is there nothing eyther in heaven above or in the earth beneath in which wee may more safely put our trust and beliefe then in GOD and in his word For if a man do more throughly looke and more intentively search into the true interpretation and sence of the Hebrew word he shall finde that the word doth not signifie every truth but that truth onely which is indeede firmely grounded and established and so the truth of God hath his strength settled and grounded on the nature and essence of God as on an everlasting foundation never to bee subverted Therefore the truth of God is not any quality gotten by some action which appertayneth not vnto the essence of God but it is an essentiall propriety of his divine nature This truth of God is onely the most strong ground and never-fayling foundation of the promises of GOD. Hence it necessarily followeth that the promises of God in themselves and in deed are most certayn and most true which shall certainely have their issue and accomplishment and do alwayes carry with them their everlasting and infallible Amen So that God as well in the second acte 2. Cor. 1.20 in his word of promise and the accomplishment thereof as in his first act in his nature and essence is true yea everlasting and infallible truth it selfe For seeing that God is truth it selfe and cannot lye therefore whatsoever he eyther speaketh or promiseth is true and infallible Psal 31.6 Hence is God in the scripture termed faithfull and the God of truth because he promiseth nothing but that which is true and because he fulfilleth and perfourmeth that which he promiseth in deede and in truth This therefore is a most strong prop and as it were a sacred anker for the faith and hope of a Christian that God is not deceitfull but true that he giveth and perfourmeth in deede what he offered and promised in word and deceiveth not any man with vaine and empty words that he speaketh nothing in vayne nor boasteth not of his bounty above measure when he promiseth any thing largely and liberally but that he will truly and without doubt performe that which he determined with himselfe to give therefore what he promiseth in word shall at length be fulfilled in deede for this infallible truth sake the promises of God are called pure words Psal 12.7 and silver tryed and fyned seaven times Therefore this vnmoveable truth and setled constancy of God in the perfourmance of his promises is and shall be a most strong instrument and fit engine and the best weapon to expell and drive away all distruct and wicked doubts that may arise in vs concerning God and his will For our nature is most proane vnto diffidence and distrust and many wicked and vngodly doubts concerning the will of God do steale vpon vs and worke vs much hurt and vexation Therefore if then Gods truth did not confirme and vphold vs being weake and frayle men we should fall into despayre and be swallowed vp with it a hundred times in a day wherefore the knowledge of this heavenly and infallible truth is most profitable and necessary for vs for it is as a celestiall shield stronger then brasse whereby all noysome distrust and doubts of Gods mercy like vnto the pernitious fiery darts of the Devill may be quenched and driven back Wherefore in adversity and temptation wee must have recourse and refuge vnto this assured truth of God as to our onely and safest Sanctuary and that with our whole minde and by a stedfast faith and fervent prayer that in the dayly meditation thereof we may strengthen our faith and adde peace vnto our consciences otherwise there is no strength nor stedfastnes whereby to vphold our selves Whosoever therefore doth truly beleeve that God is faithfull and true in his word and hath a harty desire dayly to profit and proceede in that faith more and more he doth not onely vnderstand the scriptures and attayne vnto the sence and meaning of them the better thereby but also by that faith built and framed out of the word of Gods truth hath conquered and overcome the world and all evils conteyned in it so that he is rather to be accounted a citizen and heire of heaven then a pilgrime or inhabitant of the earth for his hope and faith hath cast anker and fixed it vpon the heavenly Sanctuary as on a foundation of Adamant wheresoever therefore he is in his more excellent and better part there also is he sayd to be wholy after a figurative manner of speaking Synechdoche for that which in it selfe was weake and feeble being strengthened by the word of promise as with steele from heaven getteth great strength and becommeth invincible For whereas that promise of God is there followeth true and and absolute victory for the spirituall truth becommeth conquerour in the middest of tryall yea in death it selfe it promiseth life and getteth the victory Therefore they which prayse God for his truth honour him greatly For there can not be a more wicked contumely and reproach nor a greater iniury blasphemy committed against God then for men to account him flexible and vnconstant in his promises For he that doth so denyeth him to be God 1. Ioh. 5.10 and maketh him a lyar as S. Iohn sayth which surely is a most horrible and grievous sinne Woe therefore vnto the popish foole divines which say that the word of the scriptures is vayne and of none effect except it be established in the foundation of truth by the traditions of the fathers as if there were more credit to be given vnto man by nature subiect to frailety and lying then vnto God who by nature is onely true and constant Certaynely the word and truth of God doth out-weigh the authority of all men as much as God himselfe is better then man Heere by the premisses is infallibly inferred that the elect and the godly may in all their troubles strongly comfort themselves with the certainety of their salvation because God doth as truly perfourme his promises as he in his nature is eternall and vnchangeable CHAP. 16. EIghtly this decree is a comfortable decree for what can so refresh a miserable and sorowfull man and bring him into hope and consolation as the doctrine and knowledge of free election For our whole salvation and all things that belong necessarily vnto it do depend vpon the free mercy and election of God so that salvation and life everlasting is certayne vnto a man and cannot fayle him because that God from everlasting before the foundation of the world hath appoynted and ordeyned it for him and that of his owne free mercy without any of the workes and merites of mans owne doing
taught that the doctrine of election and the knowledge thereof is so necessary for Christians as that it ought to be propounded vnto them and insisted vpon by the publique ministery for without it they cannot have a true knowledge of the grace of God neyther can they be certayne of their salvation nor manfully resist the temptations of the devil They therefore which desire that this doctrine should be scilenced or suppressed they do take away the chiefest comfort from the Church of God and therein grievously offend CHAP. 17. NInthly this decree of election is necessary to be knowne for without the knowledge of it we can not have a true and saving knowledge of the grace of God neither can we determine or define of any thing certaynely or soundly concerning salvation nor resist the Devill and his temptations For as often as hee tempteth our faith and indeede he tempteth it very often so often ought wee to have recourse vnto election as vnto the onely strong foundation of our salvation and wee must most certaynely determine and set downe with our selves that wee are freely elected vnto salvation and that we cannot fall away which if wee do not wee cannot acknowledge GOD for our Father and CHRIST for our Redeemer nor hope and looke for eternall life by the grace of the one and merite of the other Whosoever therefore doth truly acknowledge and soundly beleeve that God is his Father and Christ his redeemer and doth place and ground all his faith and all his hope and confidence of salvation in him alone hee may knowe as verily that he is chosen of God as God both in his essence and nature and in his word and promise is true and faithfull For this sentence and promise of Christ is not onely true but also more stedfast then the frame of heaven Iohn 3.16 Whosoever beleeveth in me sayth Christ shall not perish but hath everlasting life This faith which doth acknowledge and lay hold vpon Christ is the first and chiefest effect and fruite of salvation Therefore Gods election and the knowledge thereof is the onely strong foundation on which a Christian and saving faith may safely leane and remayne constant against all the assaults and temptations of Sathan Wherefore seeing that election is as a strong and invincible fortresse against all the subtilties of Sathan against the assaults of the world and against all the doubts and waverings of the flesh the knowledge thereof is very necessary for vs. Agayne the doctrine of election is very necessary to be knowne of vs for this cause because it is one of the chiefest causes of our salvation This the scripture delivereth and expresseth playnely and expressely that wee are therefore called and drawne vnto Christ and vnto salvation because that we were first predestinate and elected For they onely and none other are called vnto Christ Act. 13.48 and indued with true faith through him which were fore-ordeyned vnto salvation Therefore hee which denyeth and reiecteth the doctrine of election hee denyeth and reiecteth the grace of God and can have no hope of his salvation But that wee may know and vnderstand the true cause of salvation there is nothing more necessary to bee knowne of vs then the decree of election For God hath ordayned and appoynted it from everlasting for the onely fountayne of salvation and hath revealed it and layd it open in his word They therefore which dreame that there is no Election they deny and reiect God and his grace because that without grace and mercy and that infinitely free God is not God Moreover this Decree is necessary for vs to know for this cause because it teacheth vs true and profitable humility And that it setteth out and declareth vnto vs on this manner in that Salvation cannot begotten and attayned at any hand by our owne workes and endevours because it is set out of the reach and power of all mortall men but much rather that wee are miserable and sinners and that so as that of our owne strength we are not able to bring no not the least thought tending vnto good which may bee acceptable or well pleasing vnto God Whatsoever therefore of our owne power wee shall vndertake or doe eyther by thought worde or deed we do offend in it and do draw vnto our selves deservedly iust and eternall damnation and have deserved it so often in the iust iudgement of God as we have conceyved any thing in thought or done any thing either in word or deed yea and more often For albeit that no evill works either outward or inward were committed of vs yet our corrupt and depraved nature doth convince vs all and find vs guilty of most iust damnation Therefore this our most miserable estate and most desperate condition doth make vs much ashamed and confounded and ought to humble and debase vs with much meekenesse For men are then wont to blush for shame and to be humbled when they are compelled to confesse acknowledge their own misdeeds they being many and great so that they cannot defend nor excuse them so they begin to be out of liking with thēselves distrust themselves are in despayre as concerning their own merits which despaire is profitable for them For as long as men be perswaded that they can doe any good whereby to attayne Salvation so long they remaine and abide stiffe in theyr owne conceit and doe not distrust themselves as indeed they should nor are not truely humbled before God as they ought to be For the flesh alwayes suggesteth to a man that there is some good thing in him which went before the grace of God for which he should bee elected and saved and so thinketh that the grace of God is dispensed and given according vnto mans desert and so presupposeth some naturall or morall good thing to be in him or else thinketh that hee can prevent the grace of God with some preparation or some good desires and by so thinking can never come to bee saved For God will save and blesse man with his grace not by the halfes but wholy that so all the glory and prayse may redound vnto God as vnto the onely author of Salvation For God doth not promise nor impart his grace vnto any but to such as are in despayre and out of hope in regard of themselves For man is then capable of the grace of God when as he thinketh himselfe not onely voyd and destitute of all goodnes but also replenished and over-whelmed with all vngodlinesse Wherefore if a man desire to be saved hee will suppose no good thing to be in himselfe as if he could doe any thing for his Salvation but being throughly humbled and deiected will flie onely to the incomprehensible goodnesse of God and will know that his whole Salvation dependeth vpon the wil and good pleasure of God This humiliation from the heart is the first step to Salvation Psal 145.14 for the Lord vpholdeth such as fall and
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
Christ himselfe in Saynt Iohn sayth that God so loved the worlde that he gaue his onely begotten Sonne Chap. 3.16 that whosoever beleeveth in him should not perish but have everlasting life Christ here doth not restrayne fayth vnto those onely which were then present and beleeved in him but enlargeth it vnto all the Elect in generall which have beleeved in him from the beglnning of the worlde and shall beleeve in him vnto the ende of the worlde This hee evidently sheweth and expresseth by this word world by which he comprehendeth and poynteth out the Elect and chosen onely of all ages which have beene and which are now and ever shall be vnto the ende of the world dispersed through all the Coastes and Countries of the world And so Christ figuratively putteth the whole for the most chiefe and most excellent part But Christ therefore calleth his Elect the world because that in theyr nature they are corrupted and in theyr will strangers from God and in theyr desires and studies onely bent and fixed vnto thinges of the worlde and not to things that are above and spirituall And so Christ doth highly extolle and commend the love of God in loving them and doth condemne and throw downe to hell theyr workes and merites So that by the name of the worlde he doth signifie the Elect onely which alone he so loved that he gave his onely begotten Sonne for them but hee did not meane the reprobates by that name for hee vouchsafeth not them so much love as to give his Sonne for them for so they also should bee saved which cannot bee Indeed hee loveth them with a temporall love as to create them to preserve them and to enrich and endue them with many benefites which ende with this life But he loveth them not with his everlasting and free Election And Christ will have vs instructed here that the gift of heavenly vnderstanding and saving fayth is not onely a certayne and altogether an vnfallible token of the grace of God Act. 13.48 but also that it is not common to the reprobate but proper and peculiar vnto the Elect onely Therefore faith is called by S. Paul to Titus the fayth of the Elect. Tit. 1.1 Seeing therefore that fayth is given onely vnto the Elect and that the greater part of men refuse the pure doctrine of Christ and of fayth and lend theyr eares vnto fables the multitude of the reprobate ought not to make the fayth of the Elect vnconstant or wavering because that theyr incredulity and stubburnesse doth not derogate any thing from the doctrine of the Gospel and Christian faith Certainely it is no marvell that the whole world from the East vnto the West and through all other coasts thereof is so replenished and over-flowed with such grosse errours and so many corruptions and disorders and that the wholesome and blessed Gospel of the Sonne of God is of so many and such great ones despised scorned and hated seeing that faith is so rare a gift Cap. 2 3. for that as S. Paul sayth to the Thessalonians is not of all men Therefore although the multitude of the Infidels do goe about to put to the worse and to scatter this small company of the godly yet because this relyeth vpon the faithfulnesse and power of God it shal never be vanquished and that multitude shall never obtayne that which with great and continuall contention it coveteth to obtayne Forasmuch therefore as fayth of the Gospel and sure trust in Christ are two most true arguments and tokens of everlasting Election and Salvation let all Christians which professe the Gospel of God and doe beleeve in Christ beleeve and bee resolved of this as of a most sure and certayne thing that they are elected of theyr mercifull God from everlasting and let them vncessantly beseech God with fervent prayer that theyr fayth by dayly addition and encrease may be augmented and strengthened Phil. 1.6 For fayth and the encrease of it is promised of God and he will beginne and perfect both so that hee which beleeveth not to day or wavereth in doubt may beleeve to morrow and have a more settled hope For every one ought from the great goodnesse of God to conceyve and entertayne great hope also And let not a man doubt or distrust of free mercy and eternall election for these or these slippes or falles For the examples of all Ages and the lives of the most holy men doe openly enough declare that man as long as hee is in this transitorie life is frayle and subiect to falling but the grace of God standeth and remayneth sure and never fayleth So that he sustayneth those that fall Psal 145.14 and lifteth vp those that be downe But more signes whereby a man may more surely know and be perswaded that hee is elected shall be produced hereafter in the Tract of glorification and these things here spoken shall be then further enlarged THese things I thought good to speake of the Proprieties which are vnder the doctrine of Election and ought to bee considered with this minde and purpose that so great a thing in which the whole matter of Salvation consisteth might the more playnely and familiarly be conceyved and vnderstood in this particular distinction For in the generall handling of any thing there is indeede some light and knowledge but in the particular doctrine where the whole is divided into his partes and the partes are handled orderly one by one there appeareth and is conceyved much more light and perspicuity So that in these Proprieties a man may most safely build vp and soundly confirme his fayth and salvation as in the most infallible principles of Christian religion For these Proprieties are such both in effect and second act and also in their nature as in the first act Therefore each of them as causes have their vertue and effectes following them so that the effects with the Proprieties and the Proprieties with the effects have a continuall agreement and an vnseparable relation Such therefore as the Proprieties are in themselves such things likewise do they effect and bring forth in the elect So that as Election it selfe is eternall and free in like sort the gifts and graces which do spring redound vnto the Elect out of it as out of an heavenly Fountayne must needes be eternall also by which they are changed and refourmed vnto the Image of God from glory to glory vntill they come to life everlasting and into that blessed and heavenly world to come Here is taught what and how many things are necessarie for them to know which desire to be conversant in this doctrine of Election rightly and with sound profite to themselves Agayne although many more shall perish everlastingly then obtayne Salvation yet no Christian should for that distrust any thing of his Salvation because the Scriptures doe no where expressely affirme that this or that man in particular is of the number of the reprobate
conteyned in the word of the Prophets and Apostles yet by reason of the blindnes of mans vnderstanding and the backwardnes and frowardnes of his will they are not sufficient to worke in vs a true knowledge of God and of Christ but that God must needes worke effectually in vs by his holy spirit that we may vnderstand them as wee ought to doe and soundly consent vnto them being so vnderstood Therefore there can come no greater benefite from heaven vnto man then the true knowledge of God and faith in Christ Heere for our better vnderstanding-sake wee must marke that God by his word doth lay open his will vnto all men in the whole Church but he revealeth it and maketh it knowne by his spirit vnto the elect onely and that not onely vnto all together in generall but to everyone by himselfe in particular This kinde of revealing is the proper worke of the Holy Ghost they therefore which stubbornely and of set purpose resist it do sinne against the Holy Ghost and shall be condemned without any hope of forgivenes as the scripture witnesseth Mat. â—2 31 And this effectuall vocation is manifested and revealed almost by the same meanes as election is revealed by But it appeareth by the outward preaching of the word of God by the inward instinct operation of the holy ghost In the outward preaching of the word God doth plentifully and playnely declare his will towards vs to wit that he wisheth well vnto vs in that he inviteth and calleth vs vnto himselfe which were wholy corrupted and altogether enemyes vnto him Heere therefore doth he indeed and by lively experience teach vs that he is more prompt and ready to defend and save vs then we can desire to be saved and defended by him whilest that of enemyes and foes he maketh vs his friends whilest that of vnwilling he maketh vs willing whilest that of infidels he maketh vs beleevers Doth he not thus offer salvation vnto vs of his owne accord Surely except God should call vs vnto him we should not onely never come vnto him but also we should remain sworne enemyes and adversaries to him and to our owne salvation But in the meane time by the inspiration of his spirit Ephes 1.9 1. Ioh. 5.20 he doth make fit and dispose our will to trust and beleeve in him For God doth not onely reveale vnto vs the misteryes of his hidden will but also giveth vs a minde that we may vnderstand and know those misteryes In this calling there is no violent motion to be dreamed of by which men are drawne against their will but it is a quiet and fatherly perswasion of the Holy Ghost by which of an vnbeleever Phili. 1.13 a man is made a beleever For first he doth cleere and illuminate our mind by his holy spirit that we may vnderstand Secondly he doth renew and change our will to affect that which is good and do that which is right So God by this effectuall calling doth beget faith in vs whereby we may apprehend the obedience and merit of Christ and apply it vnto our selves This incomprehensible goodnes and mercy of God toward vs is to be embraced beloved with our whole soule For when he draweth vs vnto Christ and calleth vs vnto himselfe then are we as it were created anew and do arise out of nothing because we have not the least sparkle of the least good thing in vs which may make vs worthy or fit for the kingdome of God So that faith and a spirituall life is wrought in vs from above altogether of nothing Faith followeth this calling which ariseth from the word of God being well vnderstood and the inward motion of the holy spirit Heere is to be noted that the word of God and the holy spirit ought to be ioyned together in this effectuall calling so that neither the word should be separated from the spirit nor the spirit from the word For those things which God hath ioyned together are by no meanes to be put asunder And that God hath ioyned togother the word and the spirit in the publike ministery of the Church it is manifestly cleered out of Esay Esa 59.21 where God speaketh thus This shall be my covenant with them sayth the Lord My spirit that is vpon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede sayth the Lord even from henceforth for ever This is a most sweete promise that God by his ministery will alwayes even to the end of the world teach and gather together his Church with his word and spirit They which reiect this order which God hath established in his Church are but vayne boasters that they obey God so that they which seperate the spirit from the word and seeke for new revelations are mad and turne aside out of the right path of heavenly wisedome and wander altogether from the way of salvatio for the spirit separated from the word is not the spirit of God but of the Devill They therefore wliich brag of the name of the spirit despising and reiecting the word they are not the ministers of God but of the devill for whom also they gather together a Church but the spirit ioyned together with the word is the soule and life of it For the spirit doth quicken the word in the ministery of the Church maketh it frutefull and taketh wholsome roote in the hearts of men bringeth forth fruit Seeing therfore that this word of God is that only instrumeÌ„t by which the holy ghost sheweth forth his power to the saving of men his ministers therfore should with earnest vndaunted study give themselves vnto it that they may handle it rightly and deliver it vnto the people most diligeÌ„tly And that they may the more commodiously performe this they must duly consider daily practise these three things First that they keep that word of God pure vncorrupted not adding to it nor taking from it as do the Papists being lyers in adding and sacrilegious in taking from it Secondly that they vnderstand it rightly according to the will of God the analogy of Christian faith Thirdly that they interpret and apply it vnto those ends and vses for the which God hath ordeyned and appoynted it These three things except they shall dayly consider practise they shall not only beate the peoples eares with an empty sound without any edifying but also they shall set open a wide gap for Sathan himselfe for to sow errors by for he neglecteth not such an occasion offred but most carefully layeth hold vpon it wheresoever he may For the word of God being distracted drawne from the right and naturall meaning therof ceaseth to be the word of God and becommeth a snare to intrap deceive men But the whole fault shall fall vpon the Ministers which shall in no wise escape vengeance And where it is well
as it neither ariseth nor dependeth of any naturall causes so also can it not bee knowne by them Agayne the knowledge thereof is not to be sought in the secret hidden fore-knowledge of God but to bee found out by the latter namely by the effects and signes thereof For there is nothing more preposterous nothing more dangerous then omitting and neglecting the effects of Vocation to seeke for the certaynety thereof in the counsell of God And they which labour to do this enter into an endlesse Labyrinth out of which the light of mans reason can never ridde or deliver them Now the effects whereby every man may know his Calling are sundry and manifest First whosoever are called effectually vnto Christ Iohn 8 47. do desire earnestly to heare the word of God and to profile truely in it Secondly Gal. 4 6. the holy Ghost doth stirre vp in them a diligent worship of God and doth kindle and inflame theyr hearts with the desire of thinking and doing good workes Tit. 2.14 and doth beget in them a true hatred of evill as to detest avoyd sinne with all their strength They therefore which love God are called of him 1. Cor. 8.3 for no man can love him except first he be called and taught of him Thirdly God doth beget in his children an hatred of this world and a love of theyr heavenly Country which can be in none but in those that are called and regenerate So that faith and the fruites of fayth are the true and infallible effects and signes of a saving Calling all which as vnseparable companions and vndoubted witnesses doe follow an effectuall Calling by which is begotten in a man a lively and an effectuall feeling of the favour of God Whereas otherwise if a man were not called and regenerate his whole mind and will would be set vpon evill things he should feele no true taste of the grace of God and should be able to doe no good thing before God as furnished onely with humane strength They therefore which doe conceave in theyr minde any good thing and feele it in themselves all that hath his beginning from God that calleth them which worketh in them every good thing that maketh for the Salvation of their soules iustification before God For he onely enclineth the wils and the hearts of men to thinke and doe that which is good and iust They therefore which have an hearty desire to doe that which is good howsoever the worthinesse of their worke answere not their will yet neverthelesse they may know that they are called of God and that they have the holy spirite within them which worketh effectually vnto their Salvation For where hee stirreth vp that spirituall contention betweene vertue and vices there doth an effectuall calling manifest it selfe and declareth and sheweth the power that it hath because that striving betweene the spirit and the flesh can be in none but in those that are called and regenerate For sinne doth wholy possesse the vnregenerate men but it doth but onely hinder the regenerate and set vpon them with great and continuall bickerings They therefore which doe acknowledge and confesse themselves to be vnperfect they may certaynely resolve with themselves that they are called and renewed For this is as one sayth the perfection of Christians to acknowledge theyr owne imperfections But if men feele no such effectes at all or very small and slender effects yet from thence they ought to take no occasion to doubt of the mercy of God or of theyr calling For God doth not give all his gifts and benefites at the first and in one day but enlargeth and encreaseth them by degrees Rom. 1.17 and by little and little Agayne there are sundry and divers times of calling Matth. 20. vers 1. and so forward For some he calleth in theyr first age some in theyr middle age some in their old age some for his great mercy sake he draweth to himselfe in theyr last gaspe of life So that they which as this day feele not the effectes of theyr Vocation they may feele them to morrow or the day after But when God deferreth fayth and repentance even vnto the last pang of death then doth hee witnesse his singular love and mercy towardes miserable sinners For by such examples he comforteth them who have fallen into such or such sinnes and have remayned in them as it were ensnared and lulled a sleepe for a long time that they should not for those sinnes though growne old by long continuance be cast downe and despayre of obtayning mercy because that the incomprehensible grace of God doth remit all manner of sinnes vnto those which are penitent from the bottome of theyr hearts and because that the greatnesse and power of grace is of farre more force to save man then the strength and power of iniquitie is to condemne him as Barnard elsewhere speaketh Lastly we must thinke this that true conversion vnto God and repentance is never too late Whosoever therefore shall truely and heartily repent even at the panges and poynt of death for him is the grace of God prepared and hee may hope for certayne Salvation Agayne true and lively experience teacheth vs by the examples of those whom God calleth even in the last gaspe of life that Salvation and Life eternall is altogether free and every way an vndeserved benefite Therefore no man should despayre of the great Grace of God but all should be in very good hope of it as long as they live here in this world And these thinges bee spoken of Vocation Now it remayneth to speake of Iustification Here is intreated of free Iustification and shewed how it may bee knowne by Vocation or Calling also what it is for a man to be iustified after the phrase of the Gospel and lastly what are the speciall causes of Iustification CHAP. 26. IVstification is the fourth lincke in Pauls Chayne and this is set vnder Vocation or calling in a most convenient and methodicall order For after that God hath called a man vnto himselfe and hath wrought fayth in him by his spirite through the word straight wayes are shewed by the Apostle those benefites which fayth seeketh in God and receyveth of him Fayth therefore that ariseth from an effectuall calling hath respect vnto Iustification Moreover fayth doth not by the proper merite and worke thereof absolve and iustifie any man but it is sayd to iustifie a man because it beholdeth and apprehendeth the free mercy of God in his promises So that true fayth embracing the promises of God and applying them vnto it selfe is imputed by God vnto man for righteousnesse or that I may speake more properly the obedience of Christ his death is imputed to him for righteousnesse through fayth For our righteousnesse before God consisteth in the forgivenesse of our sinnes Rom. 4.6.7 as it appeareth by the wordes of Saint Paul vnto the Romanes But the remission of our sinnes could not
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
theyr most vayne imaginations but wee for our opinion have the mouth of God himselfe and the whole Scripture as the onely most faythfull teacher Moreover wee separate good workes from iustifying and not from the party iustified but they place them as well in the act of iustifyng as in the person iustified We do this iustly because man can bee iustified by no other meanes nor acquited of his sins but by the onely Acts 4.12 free mercy of God and merit of Christ alone But the Papistes doe vniustly because all and each of those works which they bragge of and the Monckes dreame of are rather an hinderance then a furtherance vnto iustification Therefore those workes which follow a iustified man flow from true fayth are wholy to be embraced and done as farre as mans weakenesse can performe These workes are necessary vnto every Christian because they cannot be separated from true fayth For on whomsoever God doth bestow and inspire fayth by his spirite through the word him also doth hee renew and make willing and fitte for the performance of good workes so that workes doe follow fayth as the effects doe follow the cause And as effects cannot be separated from the cause so neyther can good workes from fayth Here by evident reasons is shewed how great both publike and private commodities doe flow from the studious care of good works And the vnsavory slaunders of the Papists which say that good workes are reiected by the Protestants are refuted CHAP. 32. ANd why these good works should be done the reasons which follow in order will declare Amongst these reasons some appertayne vnto God some vnto our selves some vnto our neighbour Therefore good works ought chiefely to be done for Gods cause for he commandeth that we should depart from evill and doe good Psal 37.29 So that first of all good works are to be done because God will have it so that in this life we should begin our new obedience that is due vnto him and finish it in the life to come We are not left vnto our owne selves to do what seemeth good in our owne eyes but it standeth vs vpon to do his will vnder whose iurisdiction we are Hence it is Ioh. 15.12 that Christ in S. Iohn sayth This is my commandement that yee love one another as I have loved you This therefore is the chiefest end to obey God and his commandements for God is glorified by a godly life and an holy conversation For he that liveth godly honoureth God because hee performeth obedience vnto him and expresseth and resembleth his image and giveth occasion that others may glorifie God also Mat. 5 16. On the contrary they which live a dissolute and an vngodly life do dishonour God for albeit they prayse him with theyr lippes and tongue yet by theyr wicked deeds and vngodly life they speake evill of him though they keepe silence and say not a word Secondly good workes are to bee done for the Gospels sake that it may be beautified and adorned with good manners and vertuous and honest actions Tit. 2.10 For a godly and blamelesse life is an honor and ornament vnto the Gospel So by godly endevours and holy workes it is brought to passe that the doctrine of the Gospel is approved and well spoken of among the adversaries For often it hapneth that they by this meanes are allured to the imbracing of the Gospel Further good works are to be done for the cause of our thankefulnesse for it is a iust and equall thing that we should love and prayse him by whom we are redeemed from the power of sinne and of the divell and of whom we have receyved and dayly do receyve so many benefites which cannot be done without a pure mind an holy life and chast body For an impure and wicked life is rather the dishonouring then praysing of God Agayne as we are iustified by fayth through the grace of God and merit of Christ and freely made heires of the heavenly kingdome so also by a carefull desire of good works we ought dayly and continually to shew manifest our selves to be thankfull vnto God for so great a benefit These are the reasons why good workes are to bee done for Gods sake Now the reasons follow why they are to be done for our owne sake First therefore we ought to do good workes because they are sure and vnfallible signes of our faith For as the tree cannot be knowne what manner of one it is but by the fruites thereof so also is faith knowne by a godly and holy life For although faith hath her secret abiding inwardly in the heart yet there it remayneth not idle but bringeth forth good workes outwardly and sheweth it selfe vnto men So that where honest actions and a godly conversation is and appeareth in the outward worke there must true faith needs be likewise for dissimulation hipocrisy doth not long deceive and keepe itselfe close Therefore in whose minde soever a sincere care and desire to do good dwelleth let him know that he hath true fayth For without fayth there raigneth in man no care nor desire but onely how to sinne On the contrary fayth is exercised and strengthened by good workes 2. Pet. 1.10 so that continually by dayly increase it is augmented and groweth greater Therefore Paul admonisheth Timothy 2. Tim. 1.6 to stirre vp the gift of God that is in him that it might encrease more and more and make larger proceedinges Also it is seemely for a man to adorne and garnish his life and calling with holy and religious manners Therefore the Scripture admonisheth and exhorteth Ephes 4 1. that every one should so walke as beseemeth the Calling wherewith he is called Likewise temporall punishments are often avoyded by good workes For where sinnes are committed and heaped vp with a strong hand there also the iudgements of God against them sleepeth not For that tree which bringeth forth no fruite is wont to be cutte downe Mat. 7.19 and cast into the fire by which saying wee are taught that punishment is an vnseparable companion of an vngodly life For the more securely that man sinneth the more severely God punisheth Lastly by the serious and sincere study of good works the goods both of the body and of the soule are augmented For the more earnestly that a man giveth himselfe vnto godlinesse and striveth vnto integritie the more is his corrupt and sinfull nature amended and hee the more renewed vnto the image of God For this cause the Prophets and Apostles doe so greatly exhort and vrge men vnto all godlinesse and innocency of life Likewise good workes are very profitable and much avayleable to the attaynement of prosperity in this life For God suffereth not that his children should languish and die beeing consumed with want Of which thing there are many testimonies of Scripture extant in divers places wherein hee promiseth many and sundry good turnes
striveth vnto the obedience of Gods law with a carefull endeavour Therefore this wrestling betweene the flesh the spirit and the love of goodnes and hatred of evill are such works in a man as can be found in none but in the regenerate only for where there is no regeneration there can be no strife betweene the flesh and the spirit but men wallow nuzzle themselves in sin without feare But in a regenerate man there are contrary affections which alwayes fight one with an other They therefore which feele within themselves this conflict betweene the flesh the spirit and yet in the meane while doubt whether they be elected vnto salvation or no they do great iniury vnto God as if he did regenerate and call men vnto Christ in vayne and would not save them By this conflict the imperfection of the godly in this life may easily be perceived because that the corruption of nature is not fully and wholy vanquished and subdued in this world so that the godly should strive and contend manfully against it vntill by the holy spirit they have subdued it and so obtayne a ioyfull victory and rule over the stubbernes of the flesh Therefore Paul commaundeth Gal. 5.17 that the godly should not doe that which they would So in this life there is such a condition and conflict in the Saints that the flesh alwayes lusteth against the spirit Rom. 7.15 and the spirit against the flesh So that what they do they approve and allow not for that which they would they doe not but that which they hate that do they So Paul in his owne person as in the common example of all the godly doth teach vs that such is the infirmity of the best that they cannot do that good which they would but contrarywise that they doe that evill which they would not By this it is evident that the children of God are never such good proficients heere as that the perfection of their worke should be answerable vnto their will And so Paul sayth playnely and confesseth freely of himselfe That to will is alwayes present with me but I finde no meanes to do that which is good so the corruption of nature doth alwayes hinder the most godly in this life that they cannot perfectly serve and obey God Therefore let every Christian carefully examine himselfe whether he do acknowledge Christ for his redeemer and stedfastly beleeve in him or no if he shall find that he hath any whit of Christ within him so that for the love and feare of God he hateth evill loveth that which is good then surely he hath the beginning of life in himselfe Rom. 8.1 and neede to have no feare of condemnation at all They therefore which beleeve that they are elected do honour God by giving credit vnto his word Certainely we should by faith embrace the promise of God and not respect the frailty of man for they which by a true faith do beleeve that they shal be saved for Christ his sake his merit are the sonnes of Abraham shal be the heires of promise Gal. 3.29 Therfore by faith may every one be assured of his salvation So that this is a sure infallible conclusion I do beleeve truly and sincerely in Iesus Christ and do put the whole confidence of my salvation in him alone therefore I am elected and cannot be lost For true faith is a most certayne and vndoubted argument of salvation that is to say a most infallible and evident token which maketh an end of all wavering and doubting For the scripture sayth in playne and expresse words 2. Thes 3.2 Tit. 1.1 Act. 3.28 Rom. 5.1 14.17 that faith is not given vnto every one but is a gift peculiar vnto the elect only Now this faith is not idle but doth glad the conscience and bringeth peace vnto it This the scripture expresseth saying that God sheadeth abroade the feeling of his love into the hearts of the elect by the holy spirit by which they cry Abba father So Paul sayeth playnely that hee knoweth whom he hath beleeved on 2. Tim. 1.12 teaching every of the godly by his example that he may iudge and discerne of his owne faith Therefore whosoever beleeveth in his heart and desireth to go forward that is to make better proceedings in faith and in the workes thereof he may set it downe for a certayne truth that he is elected of God redeemed by Christ and regenerate by the Holy Ghost So God witnesseth and declareth in theyr consciences how he is affected toward every one so that where there is a quiet and peaceable conscience toward God there doth God set vp the throane of his fatherly and saving grace and ruleth and worketh by his holy Spirit vnto everlasting life Moreover although faith be an evident testimony of election yet the want of faith is no evident signe of reprobation Therefore this consequence is false and deceitfull I beleeve not therefore I am not elected but reprobated That is as vntrue as this The Sunne is not as yet risen therefore it will never rise for after a little while it may rise So also although this or that man beleeve not to day nor feeleth any effect of faith yet when the time shall come which God hath appoynted and set downe for his calling hee may have faith attaine vnto the true feeling therof Therfore we should hope very well in our good God evē vntil the last gaspe of life especially seeing he is endewed with so kind and mercifull a nature as that he is infinitely more desirous to save miserable sinners then they are to be saved of him Let every man therefore repent him and betake himselfe vnto a better way and through Christ he shall obtayne salvation For sinnes passed as Augustine sayth do not hurt a man if sinnes that are present do not delight him And he that is displeased with himselfe in his sinnes he is well pleasing vnto God in grace For the favour of God and a wicked life agree not together neyther can be in one man both together Therefore 2. Tim. 2.19 let every man that nameth Christ depart from iniquity for so hee shall indeede feele that hee is not of the number of the reprobates but of the elect So that whosoever loveth God truly 1. Cor. 8.3 and studieth and desireth to order his life according to his will let him know that he is truly elected and regenerate indeede For the vnregenerate men with their whole soule and will are at enimity with God Rom. 8.7 Col. 1.21 and are wholy caryed headlong into all wickednes and every kinde of sinne for theyr minde is alienated from that which is good and is wholy addicted and given vnto that which is evill These things being thus considered both in a generality and common view concerning the chayne of salvation is also being divided and vnfolded through the five linckes thereof as it were by