THE Golden Chain of Salvation. Written by that Reverend and learned man, Master HERMAN RENECHER. And now translated out of Latin into English. Rom. 9.16. It is not in him that willeth, nor in him that runneth, but in God that showeth mercy. 2. Tim. 2.19. The strong foundation of God remaineth sure, and hath this seal. The Lord knoweth who are his. AT LONDON Printed by Valentine Simmes for Thomas Man, dwelling in Pater noster row, at the Sign of the Talbot. 1604. TO THE RIGHT Honourable, my singular good Lord and Patron, the Lord Edward, Earl of Bedford: As also unto the Right Honourable and virtuous Lady the Lady Lucy, Countess of Bedford, P. A. wisheth the enjoying and increase of all true honour and happiness here, and the fruition of eternal glory and bliss in the world to come. RIght Honourable my singular good Lord and Lady, as bounty and liberality in people of the greater sort, is both seemly and very commendable, so ingratitude & unthankfulness in people that are in the meaner place, is very much reproachful, and to be shunned. To the former the mighty men of the world are to be led, not only by the saying of an heathen Orator, who saith, Isocrat. ad Demonic. Praeclarus est thesaurus, beneficium apud bonum virum collocatum, (i) A good turn done to a good man, is as great riches, or as a treasure to him that doth it: but also and especially because such treasures are there laid up, where neither moth nor canker corrupts, Mat. 6.20. and where thieves neither dig through nor steal; 1. Tim. 6.19. this being indeed a good foundation against the time to come, that they may obtain eternal life. The later, the inferior sort and the receivers of good turns should labour to avoid, not only because of that brand, which the very heathen men have set upon ingratitude, as in the short and usual saying it is said, Perijt quod facis ingrato, That is clean cast away, which is bestowed upon an unthankful party. And, Si ingratum dixeris, omnia dixeris, He saith all that may be said against a man, which calleth him an unthankful man: and, omnes immemorem beneficii oderunt, All men hiss and hoot at him which is unmindful of a good turn done unto him. But chiefly because the holy scripture (whereof one sentence should more move men, than all the sayings of heathen writers) noteth it as a reproachful blemish in men: Goe 40.23. as in Pharaos' chief Butler, who did not remember joseph, but forgot him: Lu. 17.117 and in the Lepers, to whom our Saviour Christ said, But where are the nine? It hath pleased God, the giver and disposer of all things, to enable and move your Honours to be both freeharted, and openhanded; and as not ceasing to do good to the living and to the dead; Ruth 2.20. so to love sundry of our nation (I mean of our function) as both myself and others can justly testify: Luke 7.5 which if I for my part should not freely acknowledge, Gen. 41.9. I might truly say with the aforenamed Pharaos' Butler, I call to mind my fault this day. Amongst sundry other your honourable favours on me conferred, I cannot without forgetting and blaming myself, pass by those which I received from you; as also (good Madam) from your good Lady Mother, the right Honourable and virtuous the Lady Anne Harrigton, when it pleased God so near unto death to visit me (by which your Christian kindnesses manifested both by word and deed, I was not only refreshed, but as it were revived) which visitation and recovery, as I trust I shall never forget, so together with the remembrance thereof, I continually call to mind (otherwise should I be most unthankful) the daily and manifold courtesies wherewith it pleased your Honours at that time to visit me. The which I am the more bold by your honours patience to mention, because than I perceived there was nothing in your honours house, that was either too much or too dear, which was not for my use, Prov. 23.6. and that not with an evil eye, or in any sparing sort, but both in bountiful manner, and with honourable, both speeches and messages. So that I may truly say, for the heeding and cherishing, which from you at that time (when Death Gods Seargeant had as it were seized on me, had not the merciful judge of the world reprieved me) I received: as the Apostle saith, for his being received of the Galathians, who received him as an Angel of God: so likewise was I, at that time by your Honosr cherished and regarded. Your Honours herein imitating, or rather exceeding that honourable woman of Sunem, in her kindness towards Elisha. 2. Kin. 1.10 For retribution, the only thing that I either may or can return, is thankfulness: which, as by these few lines I do in all dutiful and thankful sort tender, so likewise by adventuring to present this small work unto your Honour's patronizing and protection: which if it please you to undertake and accept, I shall both think the work to be the more graced, and myself still the further obliged and bounden unto your Honours. The work I confess being but a translation, is somewhat too mean to be dedicated to such noble personages as I hold your Honours to be, yet sundry reasons have emboldened and induced me hereunto. At first, that the Author of this treatise did think this his original work and labour to be fit to be presented unto our late Sovereign of famous memory, as in his Epistle it doth appear. Secondly, in regard of the excellent matter therein contained, it tending both unto the comfort of the godly, and confuting of the adversary. And thirdly, for that I know your honourable dispositions to patronize and countenance any treatises of this sort, whereby God may be either glorified, or good done unto his Church: as may appear by the godly labours which sundry godly and painful men have presented unto your Honours, as being undoubtedly persuaded of your soundness in religion, as wherein indeed consisteth true honour, according unto that that is said unto Eli, 1. Samu. 2.30. Them that honour me I will honour: and answerable unto that which Solomon saith, Pr. 8.17,18 I love them that love me: and, with me are riches and honour, even durable riches and righteousness. Of this, as sundry others can testify, so I myself can say much by experience, as being the poor Minister of the place, where your Honours for some good space resided: during which time there were apparent tokens of your soundness in religion, and care of the service of God, both by your ordinary resorting unto the public exercises, as also by the religious government and godly carriage of your family, which was the lantern and mirror both of religion and piety in our country and county: your Honour's presence making our little obscure place like unto a City, whereas now, through your necessary absence, it is like unto a wilderness: and your hospitality and alms, the one entertaining sundry your friends and neighbours, and the other relieving not only the needy of our congregation, but also bountifully refreshing the confining poor of our whole country. Neither that only, but in sundry other fruits doth your godly care & love toward religion appear: which as it is in itself, so I know your Honours do hold it the very crest and top of your Nobility and Honour: for the which things sake, the Apostle accounted both his noble birth, and all other things to be but loss and dung, Phil. 3.4,8 that he might win Christ. Amongst many other testimonies and proofs thereof, this one cometh unto my mind, as not one of the least: which I am the more bold, and that without any adulatory or mercenary motive, particularly to mention, for that therein I shall but give unto your Honours your due, and likewise by mentioning your religious and honourable example, aim at the provoking of others to be imitators of your godly precedent. It is this: Namely, for that you have been always ready rather to enlarge, then to straighten our borders, and to add unto the portion of the Levites, rather than to think that too much which is already allotted unto your house, name, and persons, by how much the contrary, in the infallible judgement of sound divinity, is an undoubted mark of irreligion and impiety. for how can men say, that they love the temple, when they shall either by their simoniacal or sacrilegious dealing, injury those that wait about the altar? or how can men say, that they delight in the law, when they shall wrong the interpreters or expounders of the law? It were as if a man should say, I would gladly have the corn trodden forth, and yet I will muzzle the mouth of the ox that should tread it forth. 1. Cor. 9.9. Or as if a taskemaster should say I will have my whole tale of brick made up, and yet deliver no straw to make them withal: Ex. 5.10.8. which speeches are flatly contradictory, and cannot stand together. Sampsons' wife said unto him, surely thou lovest me not, judg. 14.16. because thou hast put forth a riddle unto the children of my people, and hast not told it me. The word and ministery may much more say to such kind of men, surely you love me not, because you detain that from me which you ought to yield. If Samson were said not to love his wife, because he concealed that from her, which he was not bound to reveal unto her: then much more may these be said not to love, because they do detain and withhold that, which by all law, equity, and conscience they ought to give. These people may be resembled unto those kind of professors, which S. jarnes speaketh of, who say, Depart in peace, warm yourselves, jam. 2.16. and fill your bellies, notwithstanding ye give them not those things which are needful to the body. So these, I mean the more fair spoken sort of them, (for there is of them a generation, who as they have the virtue of subtracting our portions, so have they the vice of detracting our persons) howsoever, they can be content to give fair words, which, as the common saying is, will pay no debt, yet they are so far off from thinking this godliness to be great gain, 1. Tim. 6.5.6 as that they do rather think that that which is gotten this way is clear gain: yea and do practise it, as though this corrupt gain were godliness. These and many other sharp and acrimonious speeches, may justly be said against these forenamed oppressors, so that your Honours have much to thank God and to rejoice, in that, that by your religious and honourable carriage herein you have separated yourselves from this kind of men. 1. Tim. 6.5 That which your Honours have many ways deserved from me, and that that I do unfeignedly conceive of, and in all dutiful and Christian affection truly attribute unto your Honours, may both justly occasion me to enlarge myself to manifest and express my thankfulness: but that, first I do suppose you are not delighted with having your own praises sounded forth: and withal, your honourable and christian fame, is so sufficiently known unto the world, as that myself, the meanest of many that are shrouded under your honourable wings and protection, need not to be the trumpeter thereof. I will therefore, with all dutiful and thankful remembrance unto your honours end, with the saying of Boaz unto Ruth: Ruth 2.12. The Lord recompense your work, and a full reward be given you of the Lord God of Israel. And likewise with that of Ruth unto Boaz, Verse 13. Let me still find favour in your sight, my Right Honourable patron, and patroness, for you have comforted me, and spoken comfortably unto me your poor Minister, though I be not like unto one of your Ministers, but am the least of those of our sort and order, which are patronized and protected by you. The Lord continue your prosperous health and christian welfare, and ever more increase the noble honour of both your Honours. From your Town of Cheynis the ninth of june. 1604. Your Honour's humble and dutiful poor Minister, ready to be commanded, Peter Allibond, Minister of Cheynis. TO THE GENTLE Reader. COurteous and christian Reader; I confess, that to publish a Translation, is no more, then what may be performed by a Grammar Scholar: as wherein indeed is showed more industry than Invention. Yet I pray thee lend me herein thy charitable conceit and Christian affection, together with thy friendly acceptance of that, which with an upright mind, aiming at the glory of God, and at thy good, I do here tender unto thee. And for this small work, I pray thee, be like minded, as the Apostle was, for the matter of preaching: which though it were by some performed of contention, and by others of love; Phil. 1.16.18. yet he therein joyed, because Christ was still preached. In like manner, so that God be glorified, and his Church edified, whether it be primarily by the deep meditations of some, or secondarily by the painful translation of others, rejoice, and thank God in it. For it is in the edifying and building of the Church of God, as in an earthly house or building, wherein every stone is not a carved or corner stone, but some are unhewen, and fillers, (as they call them) which, though they appear not; yet are they necessarily of the building: So is it herein; some labours are more excellent, and some more mean, Eph. 2.12. yet both tending to the repairing of the Saints, and for the edification of the body of Christ. That which moved myself and another, who joined with me in this small work, was the worth and excellency of the Treatise itself: it not being a frivolous or unprofitable Pamphlet, but a work very well beseeming such a reverend and learned Author, as wherein is contained strong and sound doctrine, to furnish thee with knowledge and judgement against the common Adversary: as also very sweet and comfortable points, to comfort thy conscience, against those same strong temptations of Satan concerning the assaults of diffidence or distrust. On these two heads especially, dependeth the matter and subject of this book: which if it please thee to peruse, thou shalt find in it no doubt, matter to thine edifying and contentment. We have taken this pains, for the good and benefit of those, which understand it not in the tongue wherein it was written: but for others, it shall be best for them, if they please, to read it in the Original wherein it was written; as wherein indeed it hath the best grace, both by means of the elegant style and composition thereof; as also because there are sundry terms and words of Art, which can hardly be familiarly expressed or resolved by our idiom or dialect. This, I say, gentle Reader, have we, by the Lord's assistance, both attempted and achieved; in regard of the goodness of the Treatise: and a good thing, the more common and universal it is, the more commendable and the better it is. The same reasons which do urge, that the holy Scriptures should be written in a known tongue, do likewise proportionally enforce, that divine and godly Treatises upon several passages and places of Scripture, should be made familiar unto the unlearned and common people, as whereby they may be the better enabled to understand the Scriptures, and so to be furthered in their Salvation. So that if thou censure the translating of such Authors, thou wilt very easily draw upon thee the blemish and suspicion of Popery itself. Thou must not think, gentle Reader, that the Lord would have it to be amongst us now, Gen. 11.7. as he himself caused it to be amongst them which built the tower of Babel, whose language was so confounded, that they perceyved not one another's speech, but that God would have it so to be in his Church now, as that every man should say, Acts 2.11. We heard them speak, in our own language, the wonderful works of God. But I trust, I shall not need to make excuse for this our small labour, but rather presume of thy loving and friendly acceptance thereof: whereof persuading myself, I commend thee to the tuition of the almighty; promising thee, that if thou wilt by thy good endeavours, so break the shell of an unknown tongue or language, as that either myself or the Church, may by thy good means come unto the sweet kernel of any good Treatise, I would give to God the glory, and to thee thy due praise. And so I doubt not, but that thou wilt walk according to that upright rule set down by our Saviour Christ: Whatsoever ye would that men should do unto you, even so do you unto them: Mat. 2.12. for this is the Law and the Prophets. Farewell. The summary Contents of this Golden Chain. WHerein consisteth man's eternal happiness, or everlasting woe. Chap. 1. Fol. 1. The five links of this Chain, are, 1. God's foreknowledge, 2. his predestination, 3. his calling of men, 4. his justifying them, 5. his glorifying them. Chap. 2. Fol. 4. That God exerciseth those whom he calleth in continual affliction, thereby to conform them to the image of his Son. Chap. 3. Fol. 9 How many ways the foreknowledge of God may be taken; and the use thereof. Chap. 4. Fol. 12. Distinction betwixt predestination and foreknowledge, and of how many degrees it consisteth. Chap. 5. Fol. 18. Of Adam's fall, and God's foreknowledge therein. Chap. 6. Fol. 23. The causes of predestination: the definition thereof: and difference betwixt it and Gods providence. Chap. 7. Fol. 34. The diverse kinds of predestination, and properties of election. Chap. 8. Fol. 40. Election, whereon dependeth salvation, is the chief foundation of a Christians faith. Chap. 9 Fol. 43. Of God's wonderful mercy mixed with his justice. Chap. 10 Fol. 49. God's free mercy is the true cause of Election. Chap. 11. Fol. 54. The Papists fiction, of faith and good works foreseen, confuted. Chap. 12. Fol. 63. The horrible offence of the Papists, touching faith and good works foreseen, by unanswerable arguments confuted. Chap. 13. Fol. 71. The proprieties of Election. The faith of the Elect unmovable. Chap. 14. Fol. 84. The Consciences of the Elect are by this doctrine strengthened most steadfastly. Chap. 15. Folly 94. The strong comforts of the Elect touching their salvation. Chap. 16. Fol. 98. The doctrine of Election, is most necessary to salvation. Chap. 17. Fol. 103. God is debtor to no man, therefore he may save or damn whom it pleaseth him. Chap. 18. Fol. 119. The reprobate have not to blame God, but their own sins, for their damnation. Chap. 19 Fol. 126. The horrible damnation of the reprobate turneth to the good of the Elect. Chap. 20. Fol. 137. That the Elect cannot become reprobates, nor the reprobates ever be elected. Chap. 21. Fol. 142. In reprobation of the more part, God's great justice appeareth, as in electing the fewer, God's infinite mercy. And how men should examine themselves. Chap. 22. Fol. 147. How many things necessary to be known in the doctrine of Election. Chap. 23. Fol. 152. A passage from predestination unto vocation, as from the cause to the effect. And how diversely vocation is understood Chap. 24. fol. 159. The Papists confuted touching man's strength: and how far free will extendeth. Chap 25. Fol. 171. Of free justification known by Vocation: and what it is to be justified, after the phrase of the Gospel. Chap 26. Fol. 182. What thing justification is: with the three properties thereof. Chapter 27. Fol. 191. What benefits come through justification by faith: and to whom the same do properly appertain. Chap. 28. Fol. 207. How to amend our corrupt nature, and to restore the Image of God in man. Chap. 29. Fol. 210. The obedience of the Godly, though unperfect, is accepted of God. The meaning and true use of good works. Chap. 30. Fol. 223. Why God accepteth of the unperfect works of his Elect, and calleth his own free gift, our reward. Chap. 31. Fol. 233. The great commodities, both public and private, coming by the studious care of good works. That the Protestants do not reject good works. Chap. 32. Fol. 244. Regeneration is begun in this life, though unperfectly: and without it is no Salvation. To whom it belongeth. Chap. 33. Fol. 251. By what bands the Elect are united to God: by what signs they are known, and how assured of Salvation. Chap. 34. Fol. 255. The effects and benefits of Predestination. Chap. 35. Fol. 262. How the Links of this Chain must be considered, and how unseparable they are. Chap. 36. Fol. 265. The world shall fade away, but the gifts of this Chain are everlasting, Chap. 37. Fol. 268. The effects of Election and of reprobation are contrary. What benefits of God common to both, and what not: and God's judgement touching both unchangeable. Chap. 38. Fol. 270. The Conclusion, exhorting to sincerity of life. Chap. 39 Fol. 273. THE GOLDEN Chain of Salvation, Containing and opening all the causes thereof: and orderly reckoning up and displaying all God's benefits that come unto us by the eternal election through CHRIST, out of the words of S. Paul, Rom. 8. verse 29. & 30. For those whom GOD knew before, etc. The poem, showing, wherein both the eternal happiness and misery of man consisteth: and so way is made unto the present business that is in hand. CHAP. 1. AS there is nothing that can happen to a man more to be desired, or more comfortable in this miserable life, then for him well and plainly to know the true God, and his due worship: so can there nothing befall him more miserable or hurtful, then for him to be ignorant of the true God, and his due worship. And as nothing can more effectually rejoice the heart of man, than a good hope and an uncorrupted conscience (for in a good conscience God himself liveth, and in it Christ dwelleth, and worketh by his power unto eternal life) so also is there nothing that more disturbeth a man, or more sharply tormenteth him, than an evil and a desperate conscience, (for in it Satan hath the chiefest place, and in it ruleth and worketh powerfully unto eternal destruction) wherefore every man ought daily through the course of his whole life, earnestly to weigh with himself, and always with a deep and serious cogitation, to consider by what means he may be reconciled to God again, and so be freed from the slavery and tyranny of the Devil. Which that he may attain unto, he must labour and strive to come to the true way to know God, and the proper causes of the attaining of salvation. The former of which he shall find in God's word alone, and the latter, in his goodness only. For, look what things soever God would have known of man here, concerning his good and acceptable will, those things hath he most plentifully and lively expressed and manifested in his word contained in the books of the Prophets and Apostles. And that in such sort, as that God himself will precisely be acknowledged such a one, and so be worshipped, as he is revealed in his Gospel. They therefore do attribute due honour and glory unto God, who do acknowledge him to be such a one, and serve him in such manner only, as the holy Ghost hath set him forth in the holy Gospel of our Saviour. But whosoever have a mind to worship and acknowledge God otherwise then he hath manifested himself in his word, they do, not only swerve from the right way to salvation, but also seek God without God, and frame unto themselves a vain idol in steed of the true and living God, and enter into an intricate labyrinth, where out they shall never find issue, but eftsoons come to nought, and utterly perish in their errors. Furthermore, although God in his eternal essence and majesty be infinite, and contained in no one natural place, nor can be comprehended and perfectly known of any creature, either celestial or terrestrial, (for between a thing infinite, and a thing finite, there is no proportion) yet notwithstanding he hath so lively and manifestly declared, and laid open his wonderful goodness towards man in his son, and in his merits, that no man (except he be altogether an infidel and an alien from God) can doubt of it. For God hath sent his only begotten Son our Lord jesus Christ into this world, john. 3.16. that in him he might give unto us true wisdom and righteousness, true holiness and redemption. Whosoever therefore do truly acknowledge and freely confess his Son to be their Redeemer and Saviour, 1. Cor. 1.30. they do not only see the secrets, and as it were the open breast of God laid open unto them, but also, shall have him their merciful and loving Father, who otherwise is a seveare and terrible judge, and may be as sure and certain of their salvation (if they persuade themselves and believe that God is constant and true in his word of promise) as if they did sensibly and fully enjoy it already. For Christ by his blood which was shed upon the altar of the Cross, hath set them free from the power and slavery of the Devil, and God hath taken them to favour again, and by the power of his spirit, hath renewed and reform them, and drawn them to Christ, and planted them in him by a true and a lively faith. And to conclude, by his mighty power he doth shield and defend them against all the deceits and assaults of the Devil. Whosoever therefore go about to overthrow and destroy them, must first overcome God himself: and seeing that he can be vanquished of none, therefore their salvation is so sure and firm, as God in his heavenly Majesty and mighty power is invincible. Hear the sum of the whole work, with a brief declaration and division of it, is contained. CHAP. 2. But that all the causes of Salvation may be laid open in order, some place of Scripture must be chosen for declaring of them. And although the causes of Salvation do offer themselves here and there in many places both of the old and new Testament, which do plainly and distinctly enough declare, and substantially enforce all the parts of this happiness: yet amongst all others that place to the Romans especially pleased me, Ca 8. v. 29. & 30. and seemed fittest for this purpose. For that place containeth and unfoldeth whatsoever is necessary to the attaining of Salvation. The words of that place are these, there the Apostle amongst other things, sayeth thus, Those whom God knew before, he also did predestinate, that they should be like fashioned unto the shape of his Son, that he might be the first begotten amongst many brethren: Moreover, whom he did predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified. There the Apostle especially handleth and discourseth of the calamities and sorrows of the godly, namely, that they which are chosen of God from the beginning unto the fellowship of Salvation, are neither at all adventures, nor by chance, nor by any their own loss afflicted with these or these evils and inconveniences, but that by the eternal and unchangeable will and providence of God, and of his especial goodness, they among all others are grieved and afflicted with these miseries: for the children of God must here undergo a long and grievous warfare, before they can come to the attaining of victory and triumph. Therefore God bringeth them to the excellent and heavenly glory, by an uneasy, and an ignominious cross. So that the Apostle here termeth this grievous cross, continual persecutions, all manner of reproaches and rebukes, and all other injuries and misfortunes by the name of the shape or image of Christ, because the elect must endure them patiently as long as they live, even as Christ hath endured them. Therefore although it was the Apostles purpose, to exhort the godly to an invincible patience, and an undaunted perseverance, that being sustained with a certain hope and constant assurance, they should wait for an happy issue out of all their miseries; yet notwithstanding he lays open the true fountains and springs, from whence salvation flows and springs forth, and sets down the first causes from whence it is derived, pointing at them as it were with his finger. And surely in every word of that place, there is not only great importance and singular grace, but also the words themselves are for the most part complete and perfect oracles, and contain in them whole sentences. I have thought good therefore briefly to run over, and compendiously to expound them. But before I set upon the exposition of the words, the order and course of the causes of Salvation must seriously be weighed and considered. For the causes in regard of their coherence are ranged and displayed by Saint Paul by a most divine skill, and a most exquisite and logical method. For in the first place he setteth down the foreknowledge of God, as the first and sovereign cause. Then he proceeds unto predestination, as being next to that; Next he turneth his course and manner of teaching to the effects of both these, as to the subordinate and second causes. For God by his foreknowledge foresaw all things from before all beginnings. Nothing is exempt from this foreknowledge of God, but all things, and every one thing is contained and comprehended in that. After this, he descendeth from this general and common foreknowledge of God, as from a large and unlimited voice unto predestination, as unto a more special kind included in this foreknowledge, and so he proceeds from a generality, unto a more certain and particular kind. For the foreknowledge (as in the larger signification it is taken for his providence) is God's eternal decree, by which he determined to make the world, and all that is therein, and to make his glory manifest unto reasonable creatures, namely, unto men and Angels, by the government of the things which he had made. But predestination chiefly is referred and restrained unto mankind, which God by predestination hath divided into two kinds of men, so that of his own sole and undeserved grace he hath chosen some from eternity, whom he would make his heirs in Christ, and bring to everlasting salvation: and hath appointed other some unto everlasting punishment and destruction, to the which also he brings them by his just judgement from their own deserts. Then the Apostle proceedeth unto the subordinate causes of salvation, and showeth by what means and degrees, the elect on the one side come to eternal life, and the reprobate on the other side are brought to eternal torments, as hereafter in the declaration hereof shall clearly and plainly appear. Furthermore also, I think this worthy the observing, to show in what order Saint Paul hath disposed and placed the causes of Salvation in respect of time. And he hath digested them with such art and method, as that he hath divided them into three distinct differences of times. For, certain of them do far surpass and exceed all transitory times, as God's foreknowledge and predestination: these two causes of Salvation were from eternity appointed of God without any beginning. Certain of them are made and remain in time, and in these succeeding ages, as vocation and justification: the former of which is wrought by the outward preaching of God's word, and the inward working of the holy spirit in the heart and will of man; and the latter is gotten and bestowed upon man, by the only merits and power of Christ his passion. So these two causes do arise in this life, and in our age. Certain of them are mixed, so that partly they are wrought in this life, partly in the time to come after this life, as namely they which are begun here and finished there, as glorification, and those things that depend thereof. This glorification consisteth in the true image of God, and the conforming of our will with his will. And this image of God and fashioning of our will with his will, ariseth and springeth from true and effectual regeneration. And regeneration beginneth in this life presently upon our vocation, and is increased and continued through the whole course of our life, until at the last it be thoroughly consummated and finished in an other life. Therefore these inferior & second causes are as it were certain means & interposed degrees, by which the holy men of God, by his eternal counsel, are brought to the full possession and fruition of everlasting life and salvation, as hereafter shall be showed in the handling of them. In the next place, these causes do as aptly agree together between themselves in their order and placing, as the links of any chain, so that no one of them can be moved out of his place, but the whole rank and order of them will be broken, and fall to nothing. The order therefore and placing of these causes, is in the manner of a golden and princely Chain, whose links hang together so artificially and workemanlike, that not one link can be taken away without the breaking of the whole Chain. And this Chain is nothing else but an excellent glass of God's goodness and mercy (for the holy Ghost hath made and linked together this Chain, of the best and chiefest of God's benefits) and it is the highest honour and incredible glory of God's children, with which they are beautified in this life, and shall be crowned like Kings in that life eternal which is to come, and shall shine more bright than the Sun itself in his chiefest glory. And to conclude, this Chain is as it were a golden and celestial hook, wherewith the Son of God letting it down from heaven, draweth his elect from out this world, as out of a raging and tempestuous sea, and bringeth them into his heavenly and everlasting rest, as into an harbour most safe from the danger of any storm, and into a most pleasant place of refreshing and freedom from all miseries. Lastly, the Links of this Chain, are in number five, in every of which, what, and how great benefits of God are contained and included in the declaration hereof, shall hereafter be showed. These things I thought good for certain causes to set down, as some brief and compendious Preface, before I would handle the exposition of the words: which now being finished, I do betake myself orderly to those things, which as yet remain to be handled and discussed. Now the holy Spirit vouchsafe to be present with me, by his holy inspiration and direction, and to guide me, that am to speak of such high and hidden Mysteries of Heavenly things, and so enlighten and direct my understanding by his bright-shining Light, that those things which shall be spoken concerning the chiefest Articles of Christian Faith, and Principles of Religion, may be so spoken of me, that they may tend to the Honour and glory of God, and the edification and profit of my brethren. That GOD doth exercise his with continual afflictions, for their amendment and health, and makes them conformable to the Image of his Son, in affliction here, and in the life to come in glory. CHAP. 3. FIrst, we must understand, that Saint Paul's purpose was, strongly to comfort the Faithful, and to raise them up in Hope, lest they should be faynt-hearted, and fall into Desperation, by reason of their infirmities, and daily slips, without which they cannot live: as also by reason of any kind of calamities and miseries, to which they are daily subject and afflicted. Which that he might thoroughly confirm, and evidently prove by substantial causes and reasons, he sets forth the most constant and unchangeable Will of God, and his most favourable and wonderful Goodness and Mercy towards the Faithful, as a most strong and invincible Bulwark and Rock of Defence; and brings this forth as a strong, and unresistible Argument, that GOD the Father of Mercy, doth willingly and easily forgive the weak falls of his Children. Next, that the calamities and other afflictions of this Life, are nothing else, than God's fatherly Correction, and wholesome chastisements. And therefore he sendeth afflictions to his Children, that they might know their sins, and knowing them, might detest them, and seek and have remedy for them, in his more than Fatherly Compassion. Therefore GOD correcteth and beateth his Children with one Rod or other, to the intent that he might better them, and he bettereth them, to the intent that he might save them. Wherefore, to this end and purpose doth he chastise and exercise his Children with these outward afflictions, as with a Fatherly Correction, that they might learn to hate their inward sins, and abhor them, and decline from them. By how much therefore he sendeth more and greater afflictions to them in this Life, by so much the more doth he declare and show himself to be careful of their amendment and Salvation. For such is the sluggishness and stubborness of man's Nature, that unless it be subdued and brought under, by sundry and hard afflictions, it will not acknowledge her sins and wickedness, nor desist from them. By this means, GOD indeed doth declare, that he hath greater care of their Salvation, than they themselves: because he not only draws them, and invites them to his Favour, being as it were unwilling, and struggling against him, by his more than Fatherlike voice, sounding in the Gospel; but also he awakens them with sharp Corrections, and terrible threatenings and forceth and compelleth them to fly to his Mercy. Behold how great God's goodness & mercy is towards miserable man, in that he had rather of his own abundant Grace save him, than for man's sin, though never so great and horrible to condemn him. He therefore that doth not weigh and think of his afflictions, to this end, and with this Meditation, is scarce a Christian, neither hath he as yet much profited in God's School, nor in the discipline of the Cross. Paul therefore from this Chain of God's benefits, doth substantially prove, and sound conclude, that the godly are not rejected of GOD for their infirmities and slips: because that this is the nature of God, and this is the office of Christ, that he blotteth and wipeth out the sins of his Children, so that not the least remainder of them should remain uncancelled. And then again, out of this very same Chain, he clearly proveth and concludeth, that the godly are not separated nor withdrawn from GOD by any miseries and afflictions, how many or how great soever they be, especially seeing that these calamities are not only as ladders and fit griefs set up into heaven, but also seeing these calamities are nothing else, but God's loving rods and corrections, and as it were, certain heavenly Hammers, under which, the godly, as it were under God's Anvil, are prepared and fitted for that heavenly glory and life eternal. Saint Paul therefore intendeth to comfort the weak and fearful consciences of the godly, and to ease and assuage their afflictions with this Meditation, namely, that God for the Bowels of his Compassion, is naturally most ready to forgive, and freely to remit the sins of them that repent. Next, that the trouble and afflictions of this life, which men suffer for the confession and defence of God's heavenly Truth, are no signs of God's hatred, but much rather most certain testimonies and infallible tokens of his Love and Favour. The Apostle therefore persuadeth every godly man, and exhorteth them all, to put on the Armour of Christian warfare, and pass the Course and Race of this Life, manfully and faithfully resisting the sundry sleights of Satan, and the manifold injuries of this present World, and faithfully and constantly bearing the Cross of Christ: Being stayed up with this Hope, and fortified with this Confidence, that in that Cross of Christ, there is certain Victory, and eternal Triumph. Here followeth the Exposition of the words, and first of the Foreknowledge of GOD, how many ways it may be taken, and for what it serveth. CHAP. 4. Now it remaineth that according to the ability of my wit, and to the measure of the gifts of Christ, I should take a view of every Link of Paul's Chain, and diligently weigh and consider what they promise in the beginning, what in the middle, and what in the end. The first Link therefore of Paul's Chain, is, the Foreknowledge of God; but least the ambiguity of the word should deceive any man, and cause him to err, we must know that the foreknowledge of God is taken two manner of ways, for sometimes it is used generally, and sometimes particularly. Of both the significations I thought good to speak a few things. The foreknowledge of God, taken generally, is no other thing, than the most profound and immeasurable Wisdom of God, by which he now knoweth, and from before the beginning foresaw and knew all things, which were done from the beginning of the world, or which are now done, or which hereafter shall be done, and therefore hath relation not only to those things, which God himself hath already done, or doth now, or hereafter will do: but also to all those things, which all the Creatures together, or any one by itself, as well good as evil, either doth now, or hereafter will do. Neither doth it belong only unto the outward endeavours and works which now are, and fall out in the sight of man, but it hath relation also unto the most secret affections and corners of our hearts, to our pryviest consultations, and to our most inward and hidden thoughts. For as the essence of God in his majesty, is altogether infinite, and spread through and above all things; So is his Foreknowledge also altogether incomprehensible, which stretcheth itself through and beyond all ages, and always saw perfectly from the beginning all things contained in them, as if they lay present before his eyes, and foresaw and knew them before they were. Therefore nothing, whether good or bad, whether past or to come, can escape this foreknowledge of God. And whereas I say, that the foreknowledge of God, did from before the beginning foresee and foreknow, both things past and things present, I would not have it so taken, as if I thought that the distances and differences of times were to be attributed unto him by time past, and time to come: but that all things which have been created and made in heaven and in earth, and which shall be created and made unto the end of the world, are present before God, and so present, as that he seethe and beholdeth all and every of them, not as by an imagination, but truly and before his eyes indeed. Things passed therefore, and things to come, have always been in God's sight, as things present, and so shall ever remain. So that all things, whether things past, or things to come, are present to God's foreknowledge, yea, and so present, as that neither things past, are past, nor things to come, are to come unto him. So these differences of times, have relation and aught to be applied unto the creatures, and not to God himself. Wherefore, whereas things past, and things to come, are attributed unto God's foreknowledge, it is not in the respect of God himself, as if these or those spaces and distances of times fell out in him; but it is in respect of the things themselves, which cannot be made known and applied unto the creatures, without some certain order and succession of times. This is the first signification or acceptation of the foreknowledge of God, which, as it foresaw and knew all things from before the beginning, it is called the Wisdom of God: and as it doth order and design all things to their proper end, it is called his Providence. So what things soever God hath foreseen from eternity, they are all certain, and cannot fall out nor be otherwise, than he hath most wisely ordained. Therefore, as God in time beginneth to know nothing, which he foresaw not for ever: So also doth he nothing in time, which he did not foresee and decree, that he would do from before beginnings. For God doth nothing by a new or sudden Will, but doth and willeth all things by his constant and eternal Will. And let this suffice to be spoken of the general foreknowledge of God; Now a few things remain to be spoken of his particular foreknowledge. The particular Foreknowledge of God, is taken for the favourable affection of his everlasting Love, by which he foreknew his Elect from everlasting, and separated them from the rest, and loved them, and that with a great and incredible Love. For this word of seeing and knowing in the phrase and propriety of the Hebrew tongue, doth oftentimes signify the approbation of some thing, and a ready and favourable affection and good liking towards it. Of this Paul speaketh properly, whenas he saith, Those whom he knew before, those also hath he predestinate. This knowledge of the eternal Foreknowledge of God, is not only very profitable for us, but also most necessary and comfortable, that we may know, that nothing can be hid from, or escape God's eyes, but that all and every thing, even the greatest with the least, and the least with the greatest, as well internal as external, lie manifest and open in the sight of God. These things ought to instruct us in the fear of God, and keep us in the same, that we should not think or do any thing, that might displease him, or be contrary to his good liking. And this fear of God, being gathered from his foreknowledge, aught to be unto us in stead of a Bridle, by which we should be bridled and withdrawn from all evil, so that we should fear nothing more, then to offend God by our wickedness; which is so terrible, so just and so severe a Revenger of evil. For there is this relation between his anger and our sins, that sin can no sooner be committed of us, but we bind ourselves as with an obligation or handwriting, given unto God, unto condign punishment for the same. Therefore if we shall be bold and hasty to commit sin, God also himself, the just judge and Avenger of all wickedness, is ready furnished and armed with his great and dreaded Power to punish us: so that it is as possible, that God should cease to be God, as that he should leave sin unpunished; except it be redressed by true and hearty repentance and amendment of life. Again, the daily remembrance of this foreknowledge of God, will be as it were, a sharp goad unto us, that being awakened by it, we may beseech God's Majesty with our fervent prayers, that he would vouchsafe by the power of his spirit, to turn our hearts and wills away from all evil, and incline them to all goodness, lest we follow the sway and course of our corrupt Nature, running headlong into all kind of wickedness, and lest that the abominable works and wicked deeds that we have committed and heaped up together, do separate us from God, and thrust us down into everlasting pains and torments. This Foreknowledge therefore of God, and the serious meditation thereof, aught to be our best instructor, to teach us all humbleness and lowliness of spirit, especially then, when we fall into great and manifold sins, which make us odious and abominable before God. So this miserable condition of ours, aught to excite us daily with severe and sharp discipline, on the one side to a true mislike and hatred of ourselves, and on the other side to an earnest invocation of God's divine power, that for his great mercy sake, he would graciously forgive and pardon us all our sins through Christ, which we always have and do commit against him, and that he would daily more and more form and fashion us by his spirit unto his own Image: that being so renewed, we may truly acknowledge, and from our hearts detest and abandon our horrible sins, and every uncleanness: that so at length we may be ashamed of ourselves, knowing that every least offence is such an ugly spot, and detestable infection in the sight of God, that he doth so much abhor it with his whole Nature and Will, and is so set against it, that he neither can nor will abide or suffer the least remainder thereof to stay amongst his Creatures. They therefore, that willingly and wittingly transgress and sin against the commandments of God, they despise and dishonour God, and serve the Devil as their Master, and are become his living slaves and cursed habitations. Look how much therefore they despise God, and fly from him, so much do they love Satan and follow him; and how much likewise they dishonour God, and set him at nought by their uncleanness, so much do they honour the Devil, and increase his kingdom. For God and the Devil are so contrary one to the other in their nature and will, that there is a greater & a more vehement contrariety between them, than there is between fire and water, or then can be shown between any other natural disagreeing contraries. So that whatsoever is attributed to the one, must needs be withdrawn from the other: one and the self same thing doth not please nor agree to them both, nor one and the self same thing, can in no sort be attributed and given to both. They therefore which follow the one, must needs shun and fly from the other, and they which shun and fly from the one, must needs follow and embrace the other: For there can come no mean between two things so extremely contrary. And let this suffice, to be briefly touched and spoken by the way, concerning the first Link of Saint Paul's Chain. Of Predestination, how it is distinguished from Foreknowledge, how many ways it is taken, of how many Degrees it consisteth, what it is: and how it is distinguished from Foreknowledge. CHAP. 5. THe second Link of Paul's Chain is Predestination, and this Predestination is put under Foreknowledge, as under the first and larger Cause. For God's Foreknowledge stretcheth itself unto the whole compass of the universal World, and to all the parts thereof, and to all the qualities and actions of the parts of it, and as well to those things that shall be made, as unto those things that are made; and beholdeth and comprehendeth as well the evil works of the wicked, as the good works of God. But Predestination is restrained and bound unto reasonable Creatures. Who seethe not therefore, that Foreknowledge is a word of a larger signification, and Predestination a word of a stricter signification? Yet notwithstanding the Apostle doth restrain this general word, unto the Salvation of the Elect, in this present place: and therefore rightly affirmeth, that whom God knew before, that is, whom he determined to save, those also hath he predestinate, that they might be made like unto the Image of his Son, to wit, first in the Cross, and afterward in glory. For God's chosen Children must undergo and suffer many reproaches and slanders, a hard warfare and Conflicts, and divers and sundry Persecutions, and Oppressions, as long as they remain in this life, for the name of Christ and the Profession thereof, before they can come to that joyful Triumph and heavenly Glory: There also shall they be like unto Christ, as they have been Partakers of his Cross here in this life. But before we begin or declare the Definition of Predestination, three things must be cleared: first, whether there be Predestination or no; secondly, in how many Degrees this word Predestination is contained and expressed: and lastly, how many ways it is taken. First therefore, we must diligently inquire, whether there be Predestination or no; lest this Labour and Treatise may seem to be undertaken and pursued in vain. But that there is Predestination, it appeareth, and may evidently be proved, first, by divers and pregnant places of Scriptures, and also by famous Miracles. The Scripture certainly in many places proveth and declareth, that God doth always choose some certain Flock out of the whole company of Mankind, which he loveth, adorneth and beautifieth with eternal blessings over and above all the rest. For the proof of this, many manifest places of Scripture may be produced and cited, as namely these: Many are called, Cap. 20. vers. 16. Cap. 15. vers. 16. Cap. 10. vers. 16. but few are chosen, saith Christ, in Saint Matthew. And again, You have not chosen me, but I have chosen you, saith Christ in Saint john. And again, And other Sheep I have, which are not of this Fold, them also must I bring, and they shall hear my voice, and there shall be one Fold and one Shepherd saith Christ in Saint john: Also, he hath chosen us in him before the foundations of the world were laid, that we should be holy and without blame before him through love, Cap. 1. v. 4. saith Saint Paul to the Ephesians. Again, I have much people in this City, saith the Lord unto Paul in the Acts of the Apostles. Many such testimonies may be produced out of the holy Scriptures, which clearly and plainly show and teach, that God hath mercifully chosen some to Salvation, and hath justly rejected some from it. Neither of which come by any chance of Fortune, or Will of man, but both proceed from God's eternal and unchangeable Decree. And where Election is allowed, there cannot be allowed or approved the accepting of all. Furthermore, there are almost an innumerable company of sayings, and sentences all about in the holy Scriptures, in which God hath promised to a few, even to such as love him, eternal joys, such as neither eye hath seen, nor ear hath heard, nor hath entered into the heart of man. Hither belong all those Testimonies of Scripture, which preach and teach of free Remission of sins, of Vocation, of justification and of Sanctification. They therefore which doubt whether there be any Predestination and Election or no, do call in question the whole Scriptures of God, and do defame and accuse it of manifest untruth. And further, they seem to accuse of lightness, and to laugh at all the Promises, concerning eternal Life, and the Heavenly Glory which is to be revealed, and bestowed; as though they were old wives fables: As if God had inserted vain and fruitless words in his holy Scriptures, which should feed man with vain hope, and not perform and make good the Promises indeed. And to conclude, they which waver, and remain doubtful concerning Election, do also doubt whether there be any certain judgement of GOD, whereby he knoweth and discerneth, as by a true and infallible mark, the godly from the wicked, and those that shall be saved, from those that shall be damned; and by making a doubt of that, they make a doubt whether God be God or no: which things, seeing they are false and absurd, we must conclude as a most certain and known Truth, that Election is a thing certain and undoubted of. Over and beside these testimonies of Scripture and words of promise, there are diverse and sundry Miracles of the conservation of the Godly, found in many places of the Scripture, which God hath wrought since the beginning of the world, whereby it is clearly and undoubtedly confirmed, that there are some chosen of God from among the rest, and beloved of him more than others. Hither belongeth the saving of Noah in the Flood; Gen. 6.7. Gen. 13. the delivering of Lot from the destruction of Sodom; the bringing of the people of Israel out of Egypt: Exod. 12.13.14. hither also belong all the places of Scripture, wherein we read that GOD hath defended the good, and beaten down and destroyed the wicked. These Miracles and wonderful works of God, do confirm more clearly than the Noone-light, that there is a certain Flock, which above the rest, God loveth with a most tender affection, and with his Fatherly care doth conserve and keep wonderfully in this life, and which he defendeth and upholdeth by his mighty Power, against all the sleights of Satan, and against the devices and injuries of his instruments. These and such like unusual works and more than marvelous wonders of God, are so clear and manifest, that no man can doubt of them, though never so little, except he desire willingly and obstinately to be blind and ignorant. Now of these things that are spoken here, it may clearly and strongly be gathered and proved, that there is Predestination: And these things shall suffice concerning the first thing, now we must speak something of the second. To predestinate therefore is, to purpose and determine something with one's self, that it should have a being, before such time that it be, or do any thing: and withal, it is the setting apart, and ordaining of that thing unto some certain end. This belongeth not peculiarly only to God himself, but also aught to have relation unto every wise and prudent man, which before he take in hand to bring to pass any thing, is wont seriously and advisedly to have some consultation, concerning the end for which he will bring that thing to pass. But when this is attributed unto God, it is also very large, and is extended generally unto all creatures, which God from everlasting by his certain decree hath ordained and disposed to this or that use and end before they were created. But here, when we speak of Mankind, and their end; this word of Predestination is to be referred unto that deep and hidden Counsel of God, by which he hath from everlasting firmly decreed and appointed, what he would have done with every particular man. Further, that the nature of Predestination might the more rightly be understood, it must be explained by certain degrees. The first degree therefore of Predestination is; That God from everlasting, before the foundations of the world were laid, decreed to create Mankind in true holiness and righteousness according to his own Image. And that this is so, the Scripture witnesseth in many places, and the event itself confirmed it by experience of the deed done. The second degree of Predestination is, whereby God in his most just and most wise judgement determined to permit and suffer that Mankind should be tempted of the devil, and should fall into sin and eternal destruction. Here is inserted a certain Digression of the Fall of our first Parents, which, although they consented unto the Serpent's persuasion by their own proper and voluntary Will, and so fell from God, yet this their falling away, was not altogether without God's eternal purpose. CHAP. 6. AS God from everlasting did foresee and ordain all other things, so among these, this Fall of Mankind, in the person of our first Parents, and all other evils which followed and flowed from thence. So that he was willing to suffer, and not to hinder this Fall, that it might be done by others, and not by himself: otherwise, it had been even as easy for him to have kept our first Parents from falling, as it was to create them. For look how easy it is for him to do that which he willeth, so easy likewise is it for him to hinder that which he willeth not, as Saint Augustine saith. Lib. de corrept. & great. ca 96. Neither was it any injustice in him, but altogether just, in that he did not keep them from falling, but suffered them to be overcome by the Serpent's persuasion, and so to fall into eternal Death. For God was not bound unto them that he should preserve them and keep them from falling, because he did not promise it: Nay, God was not bound unto them, to create them according unto his own Image, because he is a most free Agent: therefore much less was he bound unto them, to save them from falling. Yea, our first Parents of their own voluntary and free-will, without any constraint, did treacherously fall away from God, and so falling away, did infect both themselves, and all their posterity with sin, and made them alliable unto eternal Destruction. But God not unwillingly, but willingly permitted them to fall; otherwise, if any thing, though never so little, could be brought to pass, God not being willing thereunto, then God should not be God: Our first Parents therefore in regard of themselves, did that which God would not have them; but in respect of the omnipotency of God, they could by no means do it. Wherefore it is not to be doubted, but that God doth righteously, in suffering those things which are done wickedly, Lib. de corrept. & great. capit. 100 as S. Augustine saith. And although God do suffer this or that evil to be committed, and not hinder it: yet for all that, he doth not of himself bring to pass that evil, nor allow of it. But good things which are conformable to his heavenly wisdom, those he foresaw from everlasting, and decreed to bring to pass and effect them. Therefore God by himself is the first cause, and the only effecter of these things: because that good things spring and flow forth out of the power of his divine Providence, as out of the only fountain that is never dried up. But evil things, although God also foresaw them from everlasting, and knew that they would come to pass; yet he himself, neither approoveth them, nor furthereth them, nor helpeth them, nor bringeth them to pass directly, but by his just judgement suffereth them to be committed and done by others. Therefore God is not to be counted as the first cause and effecter of them, but Satan himself, and man's free-will do begin them and end them. So that Satan and wicked men are the true and proper causes of evil. All things therefore whatsoever are done, although they be done by God's Providence, from which nothing can be exempted; yet some of them are done, his Providence effecting them, and some of them are done, his Providence permitting, apoynting and directing them to their proper ends. Therefore all evil and wicked deeds whatsoever, are committed and done, God's providence not effecting, but suffering them, because that God decreed not that he would himself effect them from everlasting, but because he decreed to suffer, and not to hinder them to be done of others. So that God not unwillingly, but willingly suffered our first parents to sin. They therefore which attribute unto God a permission, which should be contrary to his will, they deny him to be omnipotent. For he that permitteth any thing to be done, which by no means he would have done, surely he is not of such power, as to let and hinder that which he would not have done. Therefore what things soever God suffereth to be done, he suffereth them willingly, for nothing can possibly be done, if he be unwilling, or against it. Hence it followeth not, that God alloweth and approveth sins in themselves, as they are things simply evil and contrary unto his will, but rather he hateth them with his whole will and nature, and (except he mercifully pardon them) he revengeth and punisheth them with eternal torments. This therefore must firmly be resolved upon, that all those things which are brought to pass, either by God, he himself effecting them, or which are done by other by his permission, are not exempt from his providence, but are brought to pass by his just judgement. And God, seeing he is the only and sovereign goodness, could not but make man good at the first, and like unto himself. For every piece of work usually is like and correspondent to the workman, because that every cause bringeth forth an effect like itself: So that it is often seen, that a good cause generally and naturally bringeth forth a good effect, and an evil cause likewise an evil and corrupt effect. But when God by his eternal and unchangeable decree had appointed mankind for the manifestation, partly of his mercy, and partly of his justice, it was therefore necessary, that man should be created such a one by God as should be meet and fit to attain unto those ends for which he was created. Therefore although man were created by God, good, and without sin, yet notwithstanding he was created good and without sin in such sort, that of good he might become evil, otherwise God could have neither manifested nor exercised his justice nor mercy in him, and those ends which were foreknown and appointed of God from everlasting, had fallen to the ground, and had not come to their proper effect and purpose, Man therefore was to be created of God, not necessarily good, but changeably: so that in respect of the things that happened in his way, he might be changed and become otherwise. But if he had been created necessarily and unchangeably good, he had been rather a God than a creature. For unchangeableness in itself is the propriety of God alone, and cannot be found in any creature, which alone is or may be changed. But God only is one and the same, always constant, ever like himself, and is never changed. And howsoever the holy Angels are already, and holy men shall be in the world to come placed in such degree of goodness, as that they may by no means fall from it into the contrary: yet in both these this unchangeableness is not a natural propriety, but is and shall be the free gift and benefit of God. Moreover, God was not the proper author of this change in man from God to evil. For he created man such an one, that if he would himself, he might have remained without sin. For as his will was made free by God, so he also of his own accord, without any outward constraint or compulsion, chose the evil that was forbidden by God, and by choosing that, did contrary to the will of God, and so sinned. But if God should have made that change in man from good to evil, certainly he should have been no less accounted the cause of the evil, then if he had created it from the beginning. For if he had either constrained man to do evil by some forced and violent motion, or by any other means inclined his will to this evil, certainly God himself had sinned together with man, yea had sinned much more than man. For there remaineth more evil in the cause that doth compel, then in the cause that is compelled. But in as much as man of his own accord leaned unto the persuasion of the Devil, and withal, of his own free will, without any outward compulsion desired the evil that was forbidden by God, and so fell from God: this change therefore from good to evil did arise from Satan's persuasion, and from man's will freely choosing and committing the evil. Therefore Adam's free will and the Devil's motion, are the true causes of man's misery. So that although our first Parents were created by God according to his own image in holiness and righteousness, both in body and mind, and had free will given unto them: yet this their free will was not sufficient of itself to retain God's image and original righteousness, because they were overcome by temptation and sinned. But if the participation and aid of the divine grace had upheld them, they had not fallen, but had remained innocent, as at the first they were created. Therefore although man was deceived by the temptation and subtlety of Satan, and brought into sin: yet notwithstanding because that of his own free will he did assent and agree unto the persuasion of the Devil, therefore he himself was the first and chiefest cause of his own ruin and decay: for Satan may persuade a man to evil, but he cannot by force draw or compel any man to evil. Therefore this willing revolting from good to evil, is the cause of original corruption, which first began to be in the first man's will, and afterward that infection and corruption by the just judgement of God descended and was derived unto all and every of his posterity, which hath made them altogether and every one apart by himself subject to God's just judgement, and guilty of eternal damnation, and that so, that God the continual enemy and revenger of all evil, may justly suffer all and every of them to be destroyed and to perish in that corruption, without doing injury to any of them, because he is indebted to none of them. So that the first man was so created of God, and so left unto the free choice of his own will, that he might remain in his innocency, or fall from it if he would himself. Although therefore, that to fall, and not to fall were unto man indifferent and contingent, and either of them as well one as the other might have happened and fallen out: yet of these things (which were otherwise mere matters of contingency) that only fell out, which God from everlasting had foreseen and decreed that it should happen. So that those things which in respect of man are doubtful, and of their own nature apt to fall out on either side, which may happen or not happen, or which may come to pass otherwise then man had purposed; these very same things, I say, in respect of God, are certain and determined, so that they cannot fall out otherwise, than God from everlasting hath foreordained. Hereby it is manifest, that in things that pertain unto man, if a man respect the counsel and end of man, they are as it were matters of chance: But if a man consider God's decree, and the end appointed of him, there are no matters of chance at all in inferior things, nor in any thing else whatsoever. For the creatures, which are said to be second causes, by reason of the want of wisdom, do not foresee and know the future events of things: and if peradventure they do foresee any, yet they have them not in their power, nor are endued with any such ability as to accomplish them, and bring them to their wished and appointed end: wherefore many things oftentimes fall out and happen contrary to their intent and meaning, and even their settled counsels are many times broken off, and hindered, that they cannot come to their purposed and determined end; so the effect and end doth not always answer the purpose and intent of the doer, because one thing is intended, and an other thing happeneth. But God doth now see the future events of things, and beholdeth them as if they were present, and by his almighty power, can direct and bring them to their foreappointed end and scope, against all lets and hindrances whatsoever. The event therefore and end is always answerable to his eternal intent and purpose, so that that cometh to pass in time, which he purposed to himself before time. The will of God, is the precise and absolute necessity of things, as Augustine elsewhere speaketh. Moreover, although the first man could not of himself change his will that was created good, into evil, without the motion of God coming in and concurring with it (for in God all things are moved, and without him there is no motion) yet the fault and crime that was committed by the first man, can not, nor ought not to be ascribed unto God, for that remaineth only in the will of man. That this may be understood more plainly and distinctly of every man, there are two things to be considered in sin, to wit, the action, and the evil that is annexed and knit unto the action. For the action itself, as far forth as it is an act and work, is good, and God doth begin and finish it: but as far forth as it is wicked, and hath evil annexed unto it, it proceedeth and floweth from the corrupt nature of man. Moreover, although God may produce and perform some work in the evil actions of men; yet God doth nothing but that which is good: for in him there is no evil, therefore also out of him can proceed no work but good. Seeing therefore that he is wholly good, likewise must all his works be good also. For the effects are wont to imitate and resemble their causes, so that they are such as their causes have been before them. So that whomsoever God stirreth up and moveth, he doth it well and right wisely, although the creature so moved by him may sin, and so fall from him. But man sinned against the express commandment of God, in that he freely chose the evil; therefore the sin that was committed by him, is to be ascribed properly to his own will, and to be judged as proceeding from it. Therefore although the fall of the first man did proceed of his own free and voluntary will, yet could it by no means be done without God's eternal decree, because that only falleth out which God from everlasting did purpose and foresee. But sin itself, as it is a thing contrary unto God, did spring from the will of man, approving and committing it, Gods heavenly will suffering and permitting it. Therefore it may be gathered by the fall of man, that the first man was pliant, and easy to be inclined on either side. For such a will was given him, that if he would he might have stood still, and remained innocent, but he had no promise nor constancy given him to continue so, and therefore did he fall so easily, and took the fruit that was forbidden by GOD, and did eat it: Wherefore this change and fall from good to bad, was by all means necessary for the accomplishment of God's eternal counsel. For by it on the one side there was as it were an open door, and a most fit occasion offered, for God to show his mercy by, and on the other side, an open gap, and a most just cause given him to exercise his justice. For as the elect could not have been saved by mercy, except they had first sinned, and thereby deserved Gods most just wrath and eternal damnation; so likewise the reprobate could not have been condemned by his justice, except they had been first subject unto just condemnation, by reason of their sin and falling from God. So God on the one side did erect his everlasting judgement seat, and on the other side opened and laid forth the infinite treasures of his mercy. God therefore, that he might show forth his power and his wisdom, together with his unspeakable goodness, thought it better of evil things to produce good things, then to suffer no evil things at all, In Enchirid. cap. 21. saith Saint Augustine. For what can be better and wiser than he is, who knoweth how to bring forth exceeding great goodness out of that which is very bad, and to convert unto salvation those things that are ready for destruction. For except God could have produced good out of evil, he would never have suffered the evil to have been committed. In as much therefore as he hindered not the fall of the first man, who shall call him into question, and who can or dare accuse him of unrighteousness? for by permitting that fall, he got a most ample occasion to show forth his glory by. So that the fall of the first man Adam, was no less necessary, than the manifestation and execution of God's eternal purpose. By all this it is manifest, that God is such a worker, that he is able to fulfil and perform his good will even by the wicked and ungodly wills of men, not that the wicked have any purpose to be obedient unto God's will, but because by the secret working of God, and his direction, they are drawn unto it, themselves not knowing of it. For God by his hidden power, as with an invisible cord, doth draw the wicked, although they know it not, to the performance of those ends which themselves never aimed at. So the ungodly are directed to an end which themselves know not of, by the secret power of God, without any purpose or endeavour of theirs, like as arrows fly without any feeling unto the mark to which the Archer directeth them. Hear behold and admire Gods provident bounty and favour, which disdaineth not for our sake to direct the wandering steps and endeavours of the wicked unto an wholesome end, to turn the greatest hurt into the chiefest health, and a desperate evil into good. In as much therefore as the wicked sin and do wickedly, it is their own work; but in as much as they bring to pass this or that by their sinning, that is by the power of God, saith Saint Augustine. Epist. 48. ad l'incentium. And although that God and wicked men seem to do one and the self-same work, yet the men are faulty, and God only just, because in that one thing which they do, there is not one cause for which they do it, Lib. 21 de Gratia. & libero Arbitrio. saith Augustine. So the wicked do not become good, nor are held excused, although they do the same things which God would have done, because in their actions, they have not respect unto the will of God with a desire to obey it, but follow their own lewd counsels and wicked desires. So also God becometh not evil and unjust, but remaineth good and holy, although he willeth those things which the ungodly do, because God willeth them with a far other manner of counsel and end, than the ungodly do will and do them. So in the death of Christ the action of the wicked was so evil, that in respect of them it could not be worse nor more vile, for they slew the innocent, and killed the Lord of glory, and intended in that one consent and outrage of theirs, to hinder the salvation of mankind, yet that very same action, in respect of God, was so good and holy, that no other could be better, nor more holy: because he by the death of his son would redeem miserable sinners from eternal death, and translate them into heavenly glory and eternal life. Wherefore wicked and unjust men oftentimes unwittingly, and intending some other thing, do fulfil and perform the good and righteous will of God. Yet notwithstanding afterward, God justly punisheth & condemneth them: because they pursue their own wicked desires and ungodly enterprises, and respect not, nor regard Gods will at all. They prefer their own perverse affections before God, and before his will. So the actions of Almighty God and of wicked men differ by their divers purposes, and are distinguished one from another in their divers ends. So also at this day God suffereth many sins to be committed of wicked men throughout sundry Nations, and in the greatest kingdoms where he doth not vouchsafe them his word, nor reform them by his spirit, and doth not enlighten their minds with the knowledge of himself, nor govern and incline their wills and affections so, that they may propose to themselves this principal end, as their only mark, namely to endeavour to execute Gods known will earnestly and continually, and to frame and fashion themselves, their life, and their manners unto it, as unto a continual rule to walk by, and to honour God by their obedience, in eschewing of evil and doing of good: these things except God work in them by his word and spirit whatsoever they intent or do, howsoever before men it may seem good and just, yet all that in the sight of GOD, is nothing else but ugly and execrable sin. For God doth not at all regard nor respect the outward works except the integrity of the heart go with them and appear in them, therefore where that wanteth, there sins are accounted for no sins, and virtue with vices, and one thing with an other are confounded, and so there will be but little difference between honesty and dishonesty. Hear the author returneth to his purpose, and joineth the third degree of predestination, than the causes of predestination are unfolded, next the definition of it is given, and lastly, predestination is distinguished from providence. CHAP. 7. THese things it seemed good to touch by the way, and lightly to handle concerning permission, which is the second degree of predestination, now we must come unto the third degree of predestination. Thirdly to predestinate here, is nothing else, then to purpose to choose some, and to adopt them for sons in Christ, out of the universal company of wicked men. For God by his merciful foresight did ordain and appoint, from amongst sinful men, and such as were past cure, in respect of themselves, to receive some unto mercy without any merit of theirs, to redeem them through Christ, and by him also to bring them unto eternal life. But here more properly and peculiarly is meant, the other acceptation of this word election, as in the definition hereof a little before we have declared. This word election is taken diversly in the scripture, so that sometimes it hath reference unto some office or duty, and sometimes to life eternal. After the former manner Saul and judas were elected, the one of which was chosen to a Kingdom, and the other to an Apostleship, neither of them to eternal life. But seeing that no definition can rightly be made or understood, unless the causes of which it is compounded and made be well perceived and known, therefore I think I shall not do amiss, if first I lay open the causes of predestination before I set down the definition of it. As for the efficient and first moving cause of predestination, there can no other be set down and appointed, but only the eternal and only purpose and good pleasure of God. For God only is he, which by his most wise counsel and judgement doth discern between men and men, and hath decreed from everlasting what shall become of every man. God hath lively expressed and declared this in his word manifestly and plainly: for men considered in themselves and by themselves, are all alike corrupted, so that some are no whit better than other some. Therefore in the judgement of man, some cannot be preferred before others, because there is one and the self-same condition of all. But God the highest judge of all, hath elected some men to eternal life in Christ, and hath in his just judgement appointed others to everlasting destruction; and whom he hath chosen unto salvation, those hath he chosen by his own mere mercy and undeserved grace, he regarded nothing that is without himself, but whom he hath elected, he did only for himself and in himself, and not for any other cause. Moreover, he could find nothing in those whom he hath chosen that might be worthy of election, because they were all defiled, and strangers from God; also he could foresee no good thing in them, as proceeding from them, for which they should be chosen. If he foresaw any good thing in them, himself wrought it wholly and altogether in them. For there can be found no good thing in them nor elsewhere, of which God is not the sole author, and only effector. Therefore what good thing so ever is, and abideth in them, that God himself wholly beginneth and finisheth in them. And he beginneth and finisheth nothing in them, but he decreed from everlasting, that he would begin it and finish it in them. For if in time, he should work any thing in them how little soever, which he decreed not before time, then should there be found manifest change in God, which should do some thing by a new will, and not by his eternal will. Those things which the Papists prattle of here concerning works foreseen, whose cause and beginning should be man, are vain and frivolous fictions, which after in their places shall more largely be confuted and rejected: seeing the efficient and first moving cause of election is only and alone God's mercy and goodness, he by his bountiful, and more than fatherly good will, hath from everlasting made and finished the whole decree of Election; Ephes. 2.5. moreover Election is altogether the free and undeserved favour of God. For all men by nature were wholly corrupt, and the children of wrath, therefore in them God could foresee nothing at all but extreme and most absolute wretchedness. They also which take the name of election which is found in many places of the scripture for a certain singular excellency, whereby a man may be worthy to be chosen, so that he should be called elect, which is excellent and singular, they (I say) are the authors of fables, and trifle with toys, seeing that every man is esteemed far otherwise in this and earthly court than he is, or judged to be in the court of heaven. Moreover, no other cause of reprobation can be alleged or produced out of the scriptures, but the just and unchangeable will of God, for as much as he in that his eternal and secret counsel, hath of himself and by himself adjudged some men unto eternal death & destruction, and that before they were and had done any evil. For sin can in no wise be the cause of reprobation. For all have sinned, and are alike polluted, Ephes. 2.3. and by nature the children of wrath, so that all, even every one should have perished, if sin had been the cause of reprobation. Sin verily is the cause of those things that necessarily follow reprobation, of which we shall speak more hereafter. Although sin that is committed of man, be in itself a just and efficient cause of damnation, yet the cause of reprobation is not to be sought for in man, but the first and chiefest cause thereof is even the free and righteous will of God. But in as much as the reprobate are damned, that they have deserved by their own sin: this is the just cause of damnation, for if they had not sinned, they should not have been punished. For God is every way so just, that he punisheth none, except he be enthralled to sin, and most worthy of punishment. And now, seeing that it is proved by evident testimonies of the scripture, that there is predestination; and that the doubtfulness of the word, and diverse signification thereof is plainly discussed, and that the causes thereof are produced and laid open; it remaineth, that we should plainly define what this predestination is, which except it be done, those things which follow to be handled, cannot be conceived and understood. predestination therefore is the eternal, free, just, and unchangeable purpose of God, by which of his mercy he hath determined to adopt some men for sons through Christ, and hath appointed them to eternal life and glory, and hath not vouchsafed othersome that grace and favour, but hath rejected them by his just judgement, and appointed them to eternal death. This definition many places of the scripture do deliver and prove, Rom. 9.13. Malac. 1.3. but chiefly the example of jacob and Esau do wonderfully declare it. These two, although they were brethren, borne of the same parents, although they were sinners both alike, and by nature the children of wrath, yet the wisdom of God did so discern between them, that by his free grace he loved and elected one of them, and by his just judgement hated and rejected the other: and that not according to the good or evil works foreseen either of the one, or of the other, but according unto his purpose he did choose jacob, Rom. 9.11. and hated Esau, and that when as yet neither of them were borne, and had done neither good nor evil. The scriptures have set forth these two persons, as it were two opposite and contrary arguments, from which it inferreth two general propositions, namely, that Almighty God from everlasting before all ages, hath so discerned between men by his firm and unchangeable wisdom, that some without any merit of theirs should obtain undeserved grace, and that some should have and undergo deserved justice and due punishment. This predestination is distinguished from providence, as a special thing from a general, or as a part from the whole, seeing that predestination is not so common nor so large as providence. For predestination hath his operation and working, either in the saving or condemning of men: although the created spirits, namely the Angels, may not unfitly be referred hereunto. But providence reacheth further, spreading and extending itself unto all the works of God. So that predestination is as well the just council of God, in forsaking the reprobate, and casting him off into eternal punishment, as the voluntary purpose of God in the salvation of the elect, to be begun in this life, and finished in the life to come. Also providence is the eternal counsel of God, and such an order and ratified government in things that are created, according to which all things are directed and do fall out to the glory of God, and for the profit and salvation of the elect. To this his government even the temptations and sleights of Satan are held in subjection, which are so guided by the most wise God, that they still turn to the good of his Saints, although his devises are hurtful in themselves, yet God knoweth how to prevent them, and to turn them to a contrary event. Therefore although the endeavours of Satan are in their own nature most pernicious, yet by God's direction they become wholesome unto his children. For God is such a workmaster, as is able to alter and withdraw the effect from the cause, so as the effect by an accident becometh good and helpful, whose cause was most ill and hurtful. This providence of God, although it reach unto the creation of all things, and to the ordering and government of them: yet it chiefly intendeth the counsels and actions of reasonable creatures, and is so intentive about them, that although they be very much confused and out of order, yet it doth most wisely turn and bring them to those ends, which from everlasting were foreordained and appointed for them. So that all those things which God from everlasting by his unsearchable wisdom, did foresee and know before they were, those things by his wonderful and marvelous providence in the instant and moment of time appointed he doth create, ordereth them being created, maintaineth them being ordered, governeth them being maintained, and in governing them he doth so draw forth the course and line of his providence in this world, that nothing can happen or be done in it, then that which God from all eternity did foreordayne and appoint. All things do so depend and hang upon this providence and power of God, that without it, not one action can be done, nor one motion be produced in any creature. For God is he, by whose power and working is brought to pass all in all; and that so, as without this power and working of God, neither the godly can do that which is good, nor the wicked commit that which is evil. This providence of God is so joined and combined with his foreknowledge, that the one of them seemeth as it were to shake hands with the other. For what things soever God by this his unsearchable foreknowledge, did from all ages, and from everlasting determine to do, those things being created in time, he doth by his infinite providence bring unto those appointed ends, even as he had decreed from everlasting. What and how many are the kinds of predestination, and by what proprieties election which is one of the kinds of predestination is described, which that they might more largely be explained, they are divided into certain several Chapters, even as they seem to have most affinity amongst themselves. CHAP. 8. SEeing then that predestination hath two kinds or parts, which in their effect and ends do much differ the one from the other, to which by reason of their diverse objects, and contrary ends, one and the self same thing can not be attributed nor given unto them, it is behoveful therefore, and necessity doth require it also, that for the more clearness and perspicuity sake, every of them should be handled severally. The order of teaching therefore requireth, that in the first place we should speak of the Election and Salvation of the Godly; and next, of the rejection and destruction of the wicked. Election is the eternal, free, and unchangeable purpose and good pleasure of Gods Will, whereby God hath decreed with himself, to convert unto Christ, some separated, from out of the whole company of Mankind, and in him to save them, and through him to give them everlasting Life. This Definition, as well for the matter of it, as the manner and end, we find expressly set down in Saint Paul to the Ephesians, where the Apostle saith: Cap. 1. vers. 4.5 He hath chosen us in him, (namely in Christ) before the foundations of the world, that we should be holy and without blame before him through love, who hath predestinated us into the adoption of children by jesus Christ unto himself, according to the good pleasure of his Will. Whereas he saith In him (that is in Christ) he hath chosen us before the foundations of the world: he expressly pointeth at this eternal Counsel; for as much as God from all eternity hath by his determinate Counsel foreordained some men unto Life eternal. Whereas he saith, In Christ, he showeth the means, whereby, of unworthy, he made us worthy, to wit, that Salvation wholly is gotten, and bestowed upon us, through Christ; for he made satisfaction for our sins, by the sacrifice of his Death, and by the power of his Spirit turneth unto himself, us that were gone astray, and draweth us unto him, and grafteth us into himself by a true faith, being grafted into him, doth mercifully and mightily preserve us in this life, and doth daily renew and fashion us more and more, according to the Image of God, until at length, we having put off this flesh, and laid aside all other infirmities, he may bring us into eternal Life. Therefore although God hath separated and chosen into the fellowship of Salvation, men, which in themselves were wholly defiled, and most unworthy, from among others, to whom in respect of themselves, they were every way alike; yet by electing them in Christ, of most unworthy, he hath made them most worthy, through his worthiness. Whomsoever therefore God hath loved from everlasting, those he determined to make dear unto himself in Christ their Redeemer and Saviour. As often therefore, as in the Scripture there is mention made of the eternal love and election of God, so often (as concerning the causes of the execution of both) there is understood and presupposed Christ the Mediator, as the only ground and sure foundation of them both. But that this Definition of Election may the more easily be conceived, and more plainly be understood of every one, the Proprieties thereof must orderly be set down and laid open. As for the Proprieties of Election, although all of them are not contained in this short abridgement of the Definition (because usually the Definitions of things are made of more general words, which under them contain the more particular) yet all of them are either contained as understood under these, or do necessarily follow them in the order of attaining of Salvation, and do depend of them, like as the Links of any Chain are combined one within an other. Here is a most strong Foundation laid for the Faith of God's Children, for as much as Election, and so consequently Salvation, that dependeth of it, can by no means be annihilated and perish, because it is stayed & grounded on the eternal good pleasure of God. CHAP. 9 THe first Propriety therefore of Election is, the eternal Decree, which was beyond and before all ages, in as much as God in his infinite goodness, did think of the Salvation of Mankind before he had created any thing. This circumstance of eternal time doth declare, that God alone did of himself bring to pass the work of our Salvation, according unto the good pleasure of his will. This decree of Election, he did only once make before all beginnings, which always after remaineth firm for ever, and continueth unchangeable throughout all succeeding ages. It is not contrary to this Decree, whereas the Prophets say, that God yet chooseth Zion, and jerusalem. For such an election is the manifestation, the continuance, and the applying of that heavenly & eternal election. For God in man's judgement, seemeth then to elect a man, when he calleth him, & blesseth him, and maketh him partaker of his Grace. And of this Eternity, there is often mention made in the holy Scripture, that all merits, and all other means whatsoever, to which men are wont to bind & attribute their salvation, might be wiped out of the number of the causes of salvation, & that the goodness of God alone might only be acknowledged & honoured for the sole cause of our salvation. Ephes. 1●. So Paul manifestly and in express words affirmeth, that we were chosen in Christ before the foundations of the world were laid, 2. Tim. 1.9. & that God hath called us with an holy calling, not according to our works, but according to his purpose & grace, which was given us in Christ jesus, before the world began. By these & the like testimonies of scripture are taught, that God's Decree touching our Salvation, is no new nor sudden thing, but eternal, and without any beginning: And that God is the only cause of our Salvation, and that he had no regard of our merits or worthiness, because there were none at all: for as yet, we ourselves were not created. As often as there is mention made in the Scriptures, of the causes of Salvation, we are called unto this eternal Election, as to the fountain of Salvation, and that for sundry causes. These are the especial causes, why God in the matter of our Salvation, reduceth us to his eternal Counsel. First, that we might know, that there is no change in God: for if after Sin committed, he had be thought himself of compassion towards us, and had taken no care for it before; he might surely seem changeable, as he that willed and appointed one thing before sin, and another thing after sin. But seeing that God from everlasting hath decreed and ordained Salvation for us, long before sin was committed; hereby is proved manifestly, the settled unchangeableness, and continual constancy of his Will. Therefore the everlasting good pleasure of God, is the only unmooveable ground of our Salvation; so that our Salvation is subject and in danger to none of the devices of Satan, to no troubles of the world, nor to no waver of the flesh, because it hath a most strong foundation upon God's everlasting Decree. Secondly, this circumstance of eternal time hath prevented the entrance of Satan's temptations. For if God should have taken the first care of our Salvation, after the Fall of man was committed, and had not thought of it before, then surely this Will of God might seem to have a beginning: And Satan might thereby take occasion, maliciously to allege against God, and to persuade us, that the Will of God concerning our Salvation, is not certain and constant, because that as it had a beginning, so it might likewise have an end: and we being prone unto all diffidence might quickly have thought it had been so, and by this means, might have been in doubt of our Salvation. Therefore God by his provident goodness hath timely prevented these temptations and sleights of Satan, and hath found out an excellent remedy for our diffidence, teaching us that his Decree for our Salvation is no sudden thing, nor limited within the lists of momentany time, but eternal and unchangeable. So our faith is then builded and grounded upon a strong and unmooveable foundation, when we hear and know that our Salvation was ordained and appointed of God from everlasting. Lastly, this Note of eternal Time, is profitable for this purpose, namely, to withdraw and reclaim us, as well from all regard or respect of our own merits and worthiness, as also from the opinion of the intercession of other men for us. For God did know, that the devilish opinions of our own satisfaction and merit, would often times steal upon us, so that we should think that there is some goodness in us, by which we should be gracious and acceptable before God. For man doth not willingly humble and cast himself down thus far, as to attribute all the praise of his Salvation unto the Grace of God only. These things and the like, the holy Scripture doth prevent and dispel, showing that God hath elected us from everlasting, before we were, and hath given us Salvation in Christ; and so doth condemn us of foolishness and ungodliness, if we now created, would get or deserve our Salvation by any other means. For such is the untowardness and blindness of man's disposition, because that wretched men are so bewitched of Satan by sin, that when there is any speech of Salvation and everlasting Felicity, they would gladly begin from themselves. Hence they frame to themselves diverse preparations, by which they strive to prevent and deserve the favour of God. But by what means, I pray you, can they deserve any thing, which are not at all? And what good works or merits of theirs could there be, before the world was made, and before their own Creation? Therefore the eternal Election of God, doth every where throughout the whole Scripture prove, that this Mercy is the free gift of GOD, and that he for his own sake only was moved to elect us. So that this eternal Election, doth not only set far aside all respect of man's worthiness, but also throweth man down even to Hell, together with all his merits, if he should be dealt withal according to his own deserts, and Gods just judgement. Here therefore is set down a continual contrariety and opposition, between man's merit and worthiness, and Gods eternal Election, yea, such and so great an opposition, that the affirming of the one, is the manifest denial of the other. Look how much therefore the Scripture attributeth to God's Election, 2. Tim. 2.9. so much it detracteth from man's worthiness. For this cause the holy Scripture hath set that eternal Election, and man's worthiness as two things extremely contrary one to an other, teaching us, that a man may sooner and easier wring oil out of a Flint stone, or strike fire out of the midst of the Ocean, then that God should find any thing in man's Nature, worthy of his Election. They therefore which seek for Salvation or the least part thereof without the eternal Election of GOD, they do not only seek Life in death, and Salvation in the midst of condemnation; but also, they seek God without GOD, and by such seeking shall find nothing else but hell fire and eternal punishment, because that one and the self same thing cannot proceed from diverse causes. For God only is good, and so good, that he can find no good elsewhere at any time, or in any place, but only in himself: and contrariwise, man's Nature is so wicked, and depraved, that out of it can proceed nothing but wicked deeds and ungodly practices. But of this hereafter we will speak more largely. It is therefore the undeserved, and altogether the free goodness of God, in that he from everlasting ordained and appointed eternal Salvation for us, when we were not as then created. And therefore of so good and bountiful a God, who would not hope well? Moreover, seeing God hath elected us to Salvation and Life everlasting, hence it manifestly appeareth, that none could be our Intercessor to God for us. Because then there was no man, beside God only and alone, which was the whole cause of our Election. Hence likewise, as out of a most clear Glass, we may see what care God hath of our Salvation, because that from everlasting, he did so providently prevent and turn away all the hindrances of our Salvation. So the incredible, and more than fatherly goodness of God is chiefly made known in this, namely, that he was careful for our Salvation, before we were. And let these things suffice to be briefly compiled concerning the first Propriety of Election. The second Propriety of Election is, that Election is an high and hidden Decree, not only because God from all eternity, before the foundation of the world, before any thing was created, did foreordain and appoint it with himself, but also in respect of those things, which are contained and ordained in that eternal decree, which are so deep and hidden in the meaning and understanding of them, that they do not only far outstrip man's capacity, but also do as far exceed the understanding of the Angels themselves, as the highest Heaven is distant from the lowest earth. For the manner of redeeming and saving of Mankind, is so deep and secret, that the very Angels themselves cannot surmise the least of it, much less consider and determine of it. For this cause, it is often called in the Scripture, the Mystery that is hidden in God; Ephes. 3 9 Col. 1.26. because it is manifest and known unto God only, and because no Creature can know it, but by Revelation. And so it is called by Paul to the Romans, Cap. 16.25. the secret Mystery, that is, unknown to the Creatures. In this great and secret Consultation, the Son of God did consult with the Father everlasting, and the holy Ghost, and determined how and when he would take man's Nature upon him, and redeem his Chosen with the sacrifice of his Death. Surely this Mystery of the Incarnation and benefit of Christ his Passion, are of all God's wonders the greatest, (as elsewhere saith Saint Augustine:) the manifestation of which Mystery, is not a common School to men and Angels, but an high and an heavenly University, in which, more things remain to be learned of both of them, then both of them are able to conceive and learn. Therefore we must receive it with great reverence, and repose ourselves with a ready and thankful heart and will, in this most secret Counsel of the heavenly Court. And thus far for this propriety. The wonderful mixture of God's justice with his Mercy, is so high a Mystery, that Mankind should have been quite past remedy, by reason of the greatness of sin and damnation, unless God's wisdom had found a means of deliverance for it. CHAP. 10. THe third Propriety of Election is, that Election is a most wise Decree. For Mankind was not only simply subject unto God's just Wrath and Damnation, but also was thrown down headlong into so deep a pit and gulf of death and damnation; that there was no reason nor counsel found with any Creature for the delivery of it. For God would be merciful unto none, except his justice had been first satisfied: but that it might be satisfied, and that man might be reconciled to God again, there could no way nor means be found to appease God's wrath in any Creature, either in Heaven above, or in the Earth beneath. For God's just Wrath is a far greater weight, and a more heavy burden, then can be under-gone of any Creature, as may appear in the damned, both Men and Angels, who sustain the greatness and weight of God's wrath, and are not able to remove it, and therefore are, and so remain condemned for ever. So that when no means and way at all could be found amongst men, to reconcile God unto them: God infinitely wise, of his own accord, sought out a remedy and means to redeem Mankind, and by his unsearchable Wisdom found out such a Sacrifice, upon which he might cast all our sins, and justly punish them in it and make satisfaction for them. Cap. 4.25. At this Saint Paul aimed, when he saith to the Romans: That God setteth forth Christ to be a Propitiation through Faith in his blood. 1. Pet. 1. vers. 20. Saint Peter also in his first Epistle, considering this, affirmeth, that Christ was ordained a Redeemer for us aforehand, even before the world was made. Both these Apostles do teach us in express words, that Christ our Redeemer proceeded and came from no place else, but even from the bosom of God most wise, as out of the heavenly Sanctuary. This mixture of justice and Mercy in God, is such a difficult and high secret, that it doth not only infinitely exceed man's understanding, but also in the depth thereof, it doth as it were swallow up and consume the capacity of the Angels themselves, although it be very quick: For men are so blinded in sin, and so contrary and abalienated from God and their own Salvation, that of themselves they cannot take the very lest cogitation thereof. And the Angels, 1. Epist. Pet. 1.12. as Peter witnesseth, do desire to behold the hidden Mystery of Redemption, which is now revealed. Therefore surely they understand it not fully, as it is revealed; much less could they know it, before it was made manifest. In this so admirable manner of redeeming Mankind, God hath not only declared his unsearchable Wisdom, but also hath manifested his infinite Mercy, and unspeakable goodness towards Mankind, and hath expressed it, and painted it forth, in this means of our Redemption, more clearly, then in any Glass. For herein he hath done contrary to the nature and disposition of all Creatures; For Creatures, when they are offended, are wont to deliberate and take counsel, how they may surprise, and utterly destroy their enemies and adversaries: but contrariwise, God took counsel, and sought how he might save and deliver his adversaries from eternal destruction, and bestow upon them all spiritual and heavenly blessings. This his acceptable goodness, that he might make more manifest and more clear than the noon light, he did clean contrary to the custom used amongst men, in that he sought a means to reconcile us to himself again, which by all right, we ought rather to have sought. For he had not only not offended us, but much rather had enriched us with infinite blessings: yet we had not offended him once, but a thousand ways; so that we by right and equity were bound to endeavour ourselves to find a means, whereby we might pacify him being offended so many ways, and procure his favour again. But there was not so much goodness in us, as to have even the least thought of reconciling God unto us. So our merciful God stayed not so long with his remedy of Grace, until we were become Sinners and wretched Creatures, but prevented our mischief, and determined to restore Life unto us, (before we had lost it) by his heavenly wisdom and goodness. And lastly, he restored and prepared for us a Life through Christ, an infinite deal better, then that we had lost in Adam, as hereafter shall more fully appear. Furthermore, out of this Foreknowledge of God we learn, that GOD by his Wisdom, did most perfectly foreknowe all these Eventes which are brought to pass by wicked Creatures, and are repugnant to his Heavenly Will and Commandment: Seeing that he brought a fit and suitable Remedy for the Evil committed, and laid to a Plaster, evenly answering the wound in just proportion: Which he could never have done, unless he had most perfectly and exactly foreseen and perceyved the sore, and the greatness thereof. But in as much as men and Angels did not know the means of reconciliation, from thence it is evident that they were not endued with infinite Wisdom, nor wisdom of their own, but with a limited wisdom, and such as they had received from God. And if they had been endued with their own wisdom, they would have been as wise, as to themselves had seemed best, and would have dived into the most secret Mysteries of the Kingdom of Heaven. But seeing they were endued with wisdom that they had received from God, their wisdom therefore was listed and limited with certain bounds. For the Wisdom of God is the only cause and measure of all wisdom, in such sort, that there can be no more wisdom in men nor Angels, than GOD worketh and preserveth in them. And in as much as God sought and found out a means of our Salvation and Redemption, freely of his own accord, without any entreaty of ours, it is no common nor slight, but an exceeding great and singular commendation both of his Wisdom and Favour: inasmuch as (I say) he ordained Christ from everlasting, to be the Mediator for the Salvation of the world, that he might reconcile God unto the world by the Sacrifice of his death. Here behold and admire the inestimable Mercy of God, in that he had rather his own Son should die, then that all Mankind should perish. Here again behold, and reverently embrace the incomprehensible goodness and mercy of the Son of God, towards wretched man, in that he accounted the Salvation of Mankind more precious than his own life. Christ himself having respect to this, saith in Saint john: john 3.16. So GOD loved the World, that he sent his only begotten Son, that by him he might restore and bestow upon Mankind, Life that was lost, and Salvation that was past hope. Therefore this provident Wisdom of God, was wonderfully necessary for Mankind, and very profitable; yea, and in such sort, that without it, all Mankind had perished. So that the Wisdom of God is to be adored and reverenced of us, and ought continually to be the only rule and measure of our wisdom: and that so, as that all other wisdom without it should be base and of no value, and be no more regarded then mere folly and foolishness itself. And for as much as God of his infinite Wisdom found a means to deliver us from such a bottomless depth of misery; hence should the Godly entertain and conceive great hope in all their adversities. For seeing he hath found out a most wise means and way out of so deep and intricate a mischief, out of which, the wisdom of men nor Angels could give no direction how to escape, therefore surely he can very easily deliver us from any dangers of this life, how great soever they be, for in his hand are many and incredible means of delivery. So that where there is no counsel nor means of delivery with man, there is there a certain issue and ready way with God. Therefore in these dangers, which threaten assured death presently, and savour of nothing else, but of the open grave, and unavoidable destruction, in these, GOD most wise hath many means of help, and deliverance from them. For it is an easy thing with him to make an issue where there is none, sooner than in the twinkling of an eye, if it be his pleasure. This then is our only hope and strong consolation in our extreme temptations and troubles, that we have God for our Helper and Deliverer, which in the midst of death can stretch forth his hands and restore us to life, and hath many more means to help us, than there are Creatures in the whole universal world. And thus far of the third Propriety of Election. The free and undeserved Mercy of God, is the true cause of Election, and that is greater by many degrees, then that the greatest Sinner can or ought rightly to doubt of it, though never so little, much less despair of it. CHAP. XI. THe fourth Propriety is, that God's Election is altogether a merciful, free, and voluntary Decree: that is to say, that God had no other reason, to induce him to choose miserable man, but only his own mere mercy and favourable goodwill, as is aforesaid in the causes of Predestination. This Mercy of God, is not any affection in God, which beginneth of a sudden sometimes, and sometimes endeth of a sudden, neither is it any Passion, which sometime increaseth, and sometime decreaseth (for if there were any such succeeding change in God, God should in no wise be God) but it is an eternal and a most ready good Will, to do good unto miserable men. Therefore this eternal good Will in God himself, is the only and sole cause, why he elected miserable man to the attainment of Salvation. Ask now what is the reason, that he hath received this or that man into favour, and hath pardoned his sins and remitted the punishment, and there can no other cause be rendered, but even Gods undeserved Mercy. And he is said to be merciful to him, whom he vouchsafeth his favour and grace: such a favourable and gracious affection of his good Will, (to speak after the manner of men) is called Mercy; which in God is nothing else, but an eternal and gracious purpose to have mercy on those, on whom he will have mercy: that is to say, to give them freedom from their misery. This is always one and the self same in God, which never altereth, but standeth and abideth continually in one state and degree. For the names of these affections that are given unto God, from the Passions that are in man, do not set forth any Passion or Change in God, but paint out unto us his unspeakable liking or hatred of those things which then are in hand. So this Mercy of God is no new or sudden motion and affection in God, but his eternal and unchangeable Propriety: which as it is once, such it is always; without which God cannot be God. As often therefore, as any man thinketh of God, let him remember his unspeakable goodness, and readiness to help, which can in no means be separated, nor dis-joined from God. But many times those things that are proper unto man, are attributed unto him, because his Properties cannot be comprehended of man: and therefore they are shadowed forth unto man, by the properties of man, as it were through a Lattice, and so are made known unto him. So God doth after a sort represent unto us, as in a Glass, his spiritual and heavenly Mysteries and hidden Decrees, by the speech or affections of man. And thus God for his unspeakable Love's sake toward Mankind, doth not think much to descend from his greatness, and from the Throne of his Majesty, and debase himself so low, as to apply himself to the capacity of a rude and frail man. And from hence is seen better than in any Glass, how great care God taketh for the Salvation of Mankind. This Mercy, is that most special goodness of God, which is not bounded and restrained within the limits of this life, but stretcheth and reacheth unto all Eternity: so that it bringeth with it everlasting Life, and eternal Salvation; and containeth and includeth those only which are elected from everlasting, and those that shall be blessed for evermore. This differeth very much from the general Mercy of God, by which he cherisheth and maintaineth all living Creatures: for it is one thing to have a care over all living Creatures, to provide things necessary for them, and mercifully to guide and govern them. So that although God in his Fatherly care doth not forsake even the bruit beasts, but careth for each of them: yet more especially God declareth his goodness in Mankind. For he doth good, not only to the righteous and godly, but also to the unjust and unthankful. For he maketh the Sun to rise upon the good and the bad, Mat. 5.45. Luke 6.23. saith Christ in Matthew, and in Luke. Such benefits of God are temporal and common to the Godly and to the wicked: so that out of them, Gods saving good Will cannot be known. For many abound here with riches and honour, which yet come not to eternal Life, Luk 13.19. as we may see in the rich glutton, and in many other. And it is an other thing to elect in Christ those that were lost, to forgive them their sins, and to draw them unto Christ by an effectual calling, to sanctify them by the power of his spirit, and in the end, to crown them with eternal glory. This mercy of God is wonderfully and singularly extolled and commended in many places of the Scripture. This is erected as an heavenly banner, unto which as to a sanctuary and a most safe haven the elect children of God are called by the glad tidings of the Gospel: This excelleth and beareth the prize amongst all the works of God: This breaketh the gates of hell, and setteth open heaven door: this is the only sacred refuge, which whosoever layeth hold upon, swimmeth happily out of the waves of every storm, and avoideth the danger of death, which otherwise would be at hand, and escapeth without making shipwreck of salvation. This mercy of God, is a most sovereign balm to a dismayed mind, which healeth their wounds without any pain. To this appertaineth that golden sentence of Augustine, whereas he saith, when man praiseth himself there is vanity and pride, when God praiseth himself there is grace and mercy, for what he praiseth in himself, that will he give to them that put their trust in him. As often therefore as he praiseth himself, so often doth he invite and call men unto his mercy. In this mercy of God there are two virtues to be considered. The first is, that it is by infinite degrees greater than can be in any creature. For what kindness and mercy soever is in any creature, it floweth and issueth only out of this mercy of God, as out of the only living fountain. So that although there be a great and an earnest affection of kindness in many creatures, yet compared with the mercy of God, it will scarce be a little part or sparkle thereof. Psal. 103.11.12. Ephes. 3.18.19. For this mercy of God doth not only far exceed the capacity of man's mind, but is also higher, broader, and deeper than the whole universal world. Wherefore although that love which is in parents be a most earnest and tender affection, whereby they love and embrace their children as their own bowels, yet that love and goodness of God is far above, and much exceedeth all the love of men. This God himself testifieth in Esay, Esa. 49.15. Although a Mother do forget her child, yet will I not forget thee, but will always be mindful of thee. What compassion soever therefore can be found in man, it is far inferior to God's mercy. For look how great God himself is, so great also is his mercy. Therefore like as God in his essence is infinite, so likewise is he infinite in mercy, for with it the whole earth is filled, saith the Psalmist. Psal. 33.5. It is given and applied unto all the elect children of God throughout the whole world, which could not be if it were finite and bound unto one certain place: but seeing that at one time it showeth forth the saving virtue thereof in diverse places, it followeth therefore that it is infinite in all places. This mercy of God, is too basely and meanly esteemed of us, except this praise be given unto it, as an honour due unto it: That it doth infinitely exceed all the senses of flesh, and all the affections either of Fathers or Mothers. Psal. 27.10 This the Psalmist signifieth when he saith, My father and my mother have forsaken me, but the Lord hath gathered me up. This therefore is far above and exceedeth the compassion of all creatures. The other virtue of God's mercy is, that it is altogether a free gift, that God found in us nothing at all, but most absolute and extreme misery, and that he was induced by his own mere grace and mercy to save us, that he elected man (that in himself was utterly a castaway) and appointed him to salvation. And that election is the free and undeserved gift of God, it may be proved by many reasons and arguments. First, because he elected man from everlasting, before he was, and had neither done good nor evil. Hence it plainly appeareth, that in electing man God had no respect of his merits or worthiness. For if there had been any merits, it should necessarily follow, that man should first have been and have done some good, for the effects are not before their causes, but after. But seeing man was not then, when he was elected unto life, therefore also could there then be no work of his. For the causes go before their effects in the order of nature, and in the manner of working; and effects can in no wise be produced, except the causes first be, by whose power and virtue the effects be brought forth. Therefore out of this circumstance of eternity it is plainly gathered, that election is the free gift of God. For I would fain know what man could do or deserve before the world was made, and before his own creation? Therefore whatsoever the Papists dream of here concerning godliness and faith foreseen, is absurd and false, as hereafter shall be declared. But that election is free and floweth from the mere favour of God, and that it excludeth all the endeavours and works of men, the holy Scripture doth expressly teach in many places. For Paul to Timothy saith, 2. Tim. 1 9 Rom. 16.25 Ephes. 3.11. that GOD saveth us not according to our own works, but according to his own purpose and grace, which was given unto us through Christ before the world was. Hear Saint Paul for the better cleared and expressing of it, setteth down man's works, and the grace of God as two contraries opposite one against an other, and severeth salvation from man's merits, and attributeth it wholly to the grace of God. And again man (take him at the best) is so corrupted & polluted with sin, that there is no good thing in him which remained unspotted & unstained from sin. Therefore whole man is not only turned away from God and all goodness, but withal, is so prone unto evil in the whole affection of his nature, and in all the parts thereof, that of himself he can bring forth nothing else but sin, and all manner of wickedness, that showeth itself even in his least thoughts, because man without the grace of God and the benefit of regeneration is so wicked and perverse, that he cannot think, much less do any good thing, as the holy scripture testifieth and proveth: 2. Cor. 3.5. yea, he is so far out of love with goodness, Genes. 6.5. that he cannot without offence endure that once it should be mentioned. For when some evil is forbidden him of God, and the good commanded, then doth he set himself wholly against it, and rageth and is angry against God: and his wicked affections break forth openly like unto wild and untamed beasts, and run out like wild horses: and the more severely that God forbiddeth any evil, the more eagerly doth miserable man rage and resist it, so that a man may sooner wring oil out of an hard stone, then that a man not regenerate should do any good thing that should please God, or be available for his salvation. Seeing then that man in his whole nature and will is a foe and an enemy to God, I see not by what means he may deserve life at God's hands. Moreover, seeing that man was drenched through sin, in so deep a pit, and bottomless gulf of damnation, that he could not understand nor comprehend it, therefore also he had perished for ever in it, if God by his grace had not plucked him out of it, and delivered him through Christ his only begotten Son. For miserable man is so blinded through sin, that he cannot understand his own evil, much less can he cure it. Sin therefore as an unavoidable destruction lurketh in man's nature, as in a deep pit of hypocrisy: and if God had not revealed it in his law, and withal, found a remedy for it in his Gospel, man altogether ignorant of his mystery, had run headlong into eternal destruction. Again, the least sin that is, in the nature of it, is so ugly, that it redoundeth to the dishonour of God, and deserveth his fierce indignation, the greatness whereof no creature is able to suffer and overcome, as a man may see in the Angels that fell and were condemned. So that man had for ever perished in his misery, if God by the death of his Son had not drawn him out of it. This untowardness of man's nature and backwardness to all good, doth wonderfully set forth God's mercy, and proveth it to be free, because God in choosing man being such as he is unto life, doth declare his free bounty, and undeserved mercy. Upon this mercy of God, is grounded the hope and consolation of all the faithful, wherefore although they excel in no worthiness, nor have any merits which they may bring unto God, yet this one thing may be sufficient for them to come to all happiness, namely, that God in his nature is good and merciful, and so far forth good and merciful, as that he would rather help and advance unto happiness miserable men, such as were almost past help, than those that were of great account, and trusted in their own strength. They therefore which trust that God will be their Saviour even for his own free goodness sake, it necessarily followeth, that they have their faith grounded upon, and correspondent unto the grace of the Gospel. But they which trusting in their own merits think that God will be their rewarder, have their hope in no wise framed according to the tenor of the Gospel, so that they waver in doubtful and hurtful perplexities, till being at the length overcome, they are at the last cast down, and swallowed up of desperation. This therefore is the mutual and continual relation between a Christian man's faith, and Gods free bounty, that an humble and prostrate sinner should by faith lay hold on God's mercy, though he bring nothing else unto God, but a contrite and a broken heart, Psa. 51.17. for he exacteth this one thing, and requireth nothing else. Therefore out of this mercy of God miserable sinners may suck this most sweet comfort, that by their humble and lowly confession and loathing of their sins, they have Gods exceeding mercy prepared and exhibited unto them, as a certain and present remedy for all their evils. Also here is a thing worthy to be noted, that God who of his undeserved favour did deliver miserable mankind from so great a mischief, doth teach and command us by his example, that to our power we should help those that are in misery. Yea, and the greater that their misery is, the more should every of us know, that we are bound unto God for to help them: and if we do not help them as much as we can when need requireth, by that we show ourselves to be enemies and adversaries to God. For they which are wicked against God, can not be good towards men. And they do indeed declare that they are mansleyers in the sight of God. For if others should forsake them likewise, and not help them, they should decay and perish in their misery, and so they are the occasion and cause of their death, as farforth as in them lieth, and therefore are judged and shall be condemned of God as manifest mansleyers. This the Scripture setteth down in express words, saying, that judgement merciless shall be to him that showeth no mercy. Hear the wicked and fond fiction of the Papists concerning faith and good works foreseen, which they dream to be the causes of election, are confuted as false by plain testimonies of holy scripture. CHAP. 12. NOw whatsoever the Papists do talk of concerning faith and godliness foreseen, is nothing else but a most vain dream and foolish fiction; For in that they say, that God from everlasting knew such or such, that they would be good, and that they would deserve election by their good works, it is to forge a weak and fond fable, about which they may trifle at their pleasure, and without fear. For God is so the cause and beginning of all good, that the least drop of goodness cannot any where be found, of which he is not the only author and finisher. The Papists in this doctrine are confuted by many places of holy scripture, and are convinced of manifest untruth. For holiness and a godly life, are the fruits and effects of election. For God did elect his from everlasting, not because they would be good in themselves, and worthy of their election, but he elected them being evil, that afterwards by his grace they might become good. This the Scripture doth testify in manifest and express words, when it saith, that God hath chosen us, Ephes. 1.4. that we should be holy and without blame before him through love. Hear we may clearly see, that God did not find such as should be elected, good, but that being elected of him, he maketh them good. So that integrity of life and good works do follow election as the true effects thereof, and go not before it as the cause. And if good works should be the cause of election, man should have chosen God, and God should not have chosen man, so salvation should be man's merit, and not God's gift, and election should be, not because God is merciful, but because man is good and just. Again, the Papists, in setting up works foreseen as the cause of salvation, deny God to be God, and make his grace of no account. For God alone is good, jam. 1.17. and the only fountain of goodness. Therefore whosoever think that they have the very least good thing in them without God, do deny him to be the only author of all good, and so deny him to be God. For God cannot be God, except he alone be set up and acknowledged the only fountain of all goodness: For what manner of God should he be, if not the only author, and sole effecter of all goodness? But if the Papists should be urged somewhat nearer and harder, as namely, out of what fountain those works foreseen should slow and have their beginning: if they answer from man's nature and free will, they are far deceived, and are blinder than the very Moles. For man's whole nature, with all the parts thereof, either of soul or body, even unto the least drop of his blood, is so corrupted and defiled with sin, that all his thoughts, and whatsoever proceedeth from him any manner of way, is only evil, Gene. 6.5. and against God. So that man's nature after his fall, neither will nor can do any thing else but strive and wrestle against God, and that with a continual and earnest desire. This the holy scripture doth not only testify, but also experience proveth to be so: for men when they are left to themselves, do not only not acknowledge their sin, but also think that there is nothing in them, but that which is good and holy, although they have nothing in them, but that which is polluted and defiled with much uncleaneness. And again, this corruption and untowardness of man, hath taken so deep root in the nature of man, as that it cannot be plucked up by man's power, therefore the amendment of man's nature doth far exceed man's power. For the restoring of God's image is a far greater and harder work than the first creation of man. And as no man could create himself, so also could no man by his own power amend his evil nature, nor change his perverse will into good. Therefore seeing man in his whole nature is depraved, and that he cannot change nor amend his corrupted nature, whatsoever the Papists do talk of works foreseen, is not so much their own vain fiction, as the mischievous invention of the Devil. Surely God from everlasting did foresee good works, and knew them very well, but yet no other but such as he himself determined to work and bring forth in man. By these good works man can deserve nothing at God's hands, because they are his gifts and benefits. God bestoweth life and salvation upon man, for his own everlasting goodness sake, and not for any good deeds which he himself worketh in his children. These good works are the manifest effects, and infallible testimonies of his mercy. By all this it appeareth, that the Papists understand nothing rightly nor sound in the doctrine of Election, for to understand a thing rightly, is to know it by the true and proper cause thereof. But they know not Election by the true and proper cause thereof: Therefore they understand not Election at all, or if they understand it, of mere malice they hide it, and will not manifest it. Wherefore the Papists do wander amiss beside their purpose, and talk of a thing they know not, much more ridiculously and foolishly, then if a Shepherd or a Neate-heard should out of Astrology describe the rising and the setting of the Stars; or out of Geometry measure out all the situations and distances of places, without the knowledge of either science. Therefore the Papists when they refuse Gods free bounty as the first and proper cause of salvation, and substitute faith foreseen as a false and feigned cause thereof, they run into a gross fallacy from that which is no cause, as if it were a cause, and so fall into a dangerous error. And this fallacy is committed, as often as for a true and natural cause of some thing there is assumed that which is no cause of it: as the Papists do here, in imagining and bringing forth good works foreseen as the cause of election, whenas those good works are not apt nor fit to bring forth salvation. For those good works which they dream of, neither are, nor can be produced or showed in that sort as they do imagine. Therefore they do not only bring a false cause, but that which is no cause at all. A false cause is that, which is not fit to effect that for which it was purposed, but is the cause of some other thing: and so when in place and time convenient it is applied unto a thing that agreeth with the nature and quality thereof, it may bring forth somewhat. But no cause, is that which can bring forth nothing, because itself is nothing. For those good works foreseen, which the Papists so brag of, and build election upon, are not at all, neither indeed can be, as is showed before: and to expect something from that which is nothing, is extreme and ridiculous madness, by which they mock God, and deceive men. But seeing they feign that to be the cause of salvation, which is not at all, nor can be, they entangle themselves in a manifest contradiction, and make themselves a laughing stock for very children. But if GOD infinitely good and wise, had not found out and showed us a better cause and way to salvation, than the Papists have, woe had it been unto mankind. Therefore far be from us that dream of the Papists, as the palpable invention of the Devil, and most manifest breakneck of man's Salvation, because it derogateth from the grace of God, and undermineth and subverteth the Gospel for the foundation of it. And let all the godly reverence and adore the mercy and goodness of God, which the scripture every where setteth down for the only and most true cause of salvation. Also man's purpose, when once it beginneth to be good, is helped indeed by the grace of God. But here we must diligently mark and observe, that this purpose of man could not be good, if the grace of God had not gone before, and made it good: Col. 1.21. 2. Cor. 3.5. Gen. 6.5. Ephe. 1.18. Eze. 36.26. 1. joh. 5.20. Luk. 24.45. For the whole nature and mind of man in himself, and in his own nature, is only bend unto evil, so that he cannot have the least thought unto any goodness: and so man's purpose is always evil in itself, but than it beginneth to be good, when God enlighteneth his mind by the power of his spirit, and changeth and reneweth his will. Furthermore, it is GOD only, that of unwilling maketh willing, and of a stiffnecked man, maketh him more tractable and mild. This he teacheth by the Apostle to the Philippians, Phili. 2.13. where he saith, it is God which worketh in you both the will and the deed even of his good pleasure. Hear Paul showeth, that man by his own power is not fit, either to begin or finish any good work, but that all the power both of willing and doing good, proceedeth from Gods only free mercy, because he of an evil will maketh a good will, and turneth and inclineth unto good, man's heart which is most prone unto evil. Hence it is clearly proved, that God could foresee no good thing in man, but that which he himself doth work in him. Therefore the Papists in this point, do betray their own gross ignorance or wicked malice, in that they are not ashamed to affirm and to defend, that God's foreknowledge is contrary to his grace, especially seeing that we hear nothing throughout the whole Scripture in the doctrine of Election, but only Gods good purpose and mere mercy; and concerning works foreseen, and man's merits, there is not a word spoken. Therefore the Papists, seeing that they wrist this word of foreknowing from the true and natural sense thereof, into a strange and mischievous understanding, by a gloss of their own interpretation, and understand not the propiety of the phrase, they fall into an error of ambiguity of words, and through the likeness of words bring in a fallacy, and by their like kind of speaking as with a cloak, they hide the colour of their mistaking of the word, and as much as they can, suppress and diminish the truth. Out of this which is spoken may be gathered, not darkly nor doubtfully, but clearly and plainly what is the disposition of the Devil and wicked men, which because they are enemies unto God, and do hate him, they cease not to darken and obscure his glory, wheresoever they may. And in this respect they show their malice two manner of ways: First, in that they do most earnestly hate and detest that, which most especially pleaseth God, and is acceptable unto him. Secondly, in that they only love and most desire those things which God hath in the greatest hatred and abomination. So likewise the Papists in this matter are most against that which pleaseth God most, and on the contrary side do most approve and desire that which God hateth. For God is most delighted with this, and this is his certain will, that the elect should attain salvation by his only free mercy. But the Papists pleasure is, that the elect should be saved by their own worthiness and merits. Again, God doth reject and altogether exclude man's merits in the matter of salvation: but the Papists like of them, and make them the causes of election & salvation. So that betwixt God and the Papists there is a most manifest and vehement contrariety. Therefore they are not lovers of God, but his sworn enemies. And that they are such, they do sufficiently declare by this, in that they make works foreseen the causes of salvation. In which thing they commit two grievous offences; namely, first, in that they set nothing by the first and true cause, in respect of their own merits, and so erect an imaginary and false cause thereof. Secondly, in that they labour to withdraw mankind from God, and having withdrawn them from him, as much as in them lieth sell them as bondslaves to the devil. So that the Papists on the one side are cruel and injurious against men, and on the other side sacrilegious and blasphemous against God, because they always hinder his glory, and derogate from his Majesty as much as their ability can stretch unto. On the contrary S. Paul although before his conversion he was in the jewish profession unreprovable, and after his conversion far more holy than all the popelings, yet he to the Philippians, Phi. 3.6.8. not only constantly and boldly excludeth all works and merits, as well going before as following after faith, but also accounteth them for dung, that in steed of them having gained Christ, of an ungodly and wretched man, he might become just and rich. Hear also we must know that the Papists, as they do forsake God, and resist his grace, so also they do not only shut up the door of his mercy against themselves, but even pluck on their own necks an horrible curse, and most certain destruction. For cursed is he saith jeremy, jere. 17.5. that trusteth in man. Therefore this gloss of the Papists concerning good works foreseen, is to be rejected as wicked and blasphemous, because it is not only not found in all the holy Scriptures, but also is most extremely contrary unto them. For God in the electing of man had respect unto himself, and had no regard unto works, either past, or to come, which the Apostle to the Ephesians delivereth in express words, Ephes. 1.5. saying, he hath predestinated us, whom he hath adopted through jesus Christ in himself, according to the good pleasure of his will. In that he saith, in himself, he teacheth, that God in choosing us, saw nothing but himself, which he made any account of. Therefore God's goodness and love is the only root of our election. Whereas he saith, according to the good pleasure of his will, that is put down for the better cleared and expressing of the truth, and by that we are taught, that God's free goodness could not but with great difficulty by persuasion have been beaten into us. And what I pray you could God foresee in us in our election? seeing that our whole being, Act. 17.28. and what good thing so ever we have, 1. Cor. 4.7. we have received it and enjoy it by him only. Wherefore that the true cause of election may be held of us, we must in no wise frequent the school of the Papists, but we must search and follow the holy Scripture which is the only Schoolmaster, and the most faithful expositor of eternal salvation. Satan hath inspired and suggested into the Papists this opinion of works foreseen, that by it he might withdraw men from the true cause of their salvation, and so cast them headlong into eternal destruction. For Satan well knew, that man's whole salvation would fall to the ground, except it were wholly fetched and derived from God. Surely there cannot be given unto mankind a greater nor more pernicious hurt, than this opinion is, and there is no vice worse than this devilish pride, which snatcheth from God his chiefest honour, and stealeth away the praise of his mercy. Therefore this more than frantic opinion of faith foreseen, is utterly to be cast off and refused. Hear is showed by clear and unanswereable arguments, how horribly and grievously the Papists do offend against God's divine Majesty, by their pestilent opinion of faith or works foreseen. CHAP. 13. FOr the Papists in that devilish opinion do offend against God & against his Majesty many ways, and do commit many sacrilegious offences. First, they do offend against the fatherly goodness, & free mercy of God. For God's mercy is the only fountain of all goodness, in such sort, that there is no good which may any where be found, but it floweth and springeth of that fountain. Moreover, God is so good and merciful, that he will be acknowledged and honoured for no other virtue nor property more, then for his free goodness and mercy. Hence it cometh to pass that the holy scripture when it speaketh of God's mercy, doth heap and reckon up as it were in a catalogue, many words signifying one and the self-same thing, saying, that God is gracious, Exod. 34.6. joel. 2.13. jonah. 4.2. merciful, long-suffering, abundant in goodness and truth: so, look how many words are joined together for to set forth God's fatherly love, so many mouths as it were and tongues hath God sounding from heaven, by which, as with the words of a father, our merciful God inviteth and allureth men unto his mercy. By these so many praises of God's mercy we are taught, not only that God is the sole fountain of all goodness, but also this is likewise showed, that we are not so hardly persuaded of any thing, as to know and believe that God will be gracious and merciful unto us, for the praising of God's mercy, is for the most part a reproof of man's incredulity. The scripture therefore with these praises of God's goodness, as with so many wedges, doth drive out and expel man's unbelief. But the Papists here do most grievously offend, in that they feign God to be other then indeed he is. So that they bewray their own unbelief and malice, in that they attribute and trust more in themselves, and their own works, then in God infinitely merciful. Otherwise they would leave this fable of works foreseen, and rest themselves wholly upon God's mercy. But they shall surely feel, though then too late, when God cometh unto judgement, that they deceive themselves and others by these their feigned and lying works. For he that peevishly resisteth God's mercy, is worthily deprived of it. Secondly, they do grossly offend against God's justice, because they are not ashamed to bring before God most just, their feigned and defiled works, as if they were good & perfect, as if God were blind, & wanted judgement & discretion to discern between good and bad, betwixt perfect works and unperfect. Surely the Papists in this respect do like those, which take a false cause in hand; and yet to make it good, they labour to blindfold and corrupt the judge with bribes; that they might obtain that by deceit and bribery, which by justice and Equity they could not attain. So the Papists with their works foreseen, as with so many rewards, labour to corrupt God, and to turn him from the right, and draw him to the wrong cause, and so do not only make God like unto an unjust judge, but also much worse. For choice gifts and bountiful rewards are usually brought unto a judge, that he may the easier be corrupted to favour unjust causes. But the Papists bring unto God, not perfect works, but filthy and abominable sins. For God (as we have said before) could foresee no good works, but those which he himself wrought in man: but of these, the Papists dispute not in this place. We have showed before, that man, not partly, but wholly, take him at the best, is corrupted and depraved through sin. Therefore all works, which man of himself doth, or bringeth forth by his own proper and native virtue, can in no wise be good nor acceptable unto God. For from a corrupt and wicked man can proceed nothing but corrupt and wicked deeds: for the effects are usually like the causes. Such therefore as the cause hath been, such effects likewise must needs proceed and follow thereon. Therefore as out of an unclean fountain there proceedeth an unclean stream, and as from an evil tree, there groweth evil fruit; so also, by a corrupt and wicked man can be wrought nothing but corrupt and wicked deeds and endeavours. For the effects can not be better nor more excellent than their causes. So that when the Papists make such works the cause of Election, do they not after a sort turn God into a sinful man? do they not make him the patron and allower of wickedness, wherein is seen their Satanical blindness, and devilish madness? So that out of this Fiction of the Papists, as out of a glass, manifestly appeareth what a terrible and dangerous mischief it is, lewdly to stray out of the word of God, and to whirl up and down in frantic speculations, and to fayne and suppose false causes for true. Again, if God from everlasting could have foreseen, that very good and perfect works would proceed from man, yet those by no means could have been sufficient to deserve or get Salvation by. For an eternal and infinite life, cannot be attained, as a reward for a temporal labour and finite work: because there ought to be a just proportion, between the labour and the hire, that according as the labour was, so also should the wages be paid. So that for a great labour, there is usually allotted and appointed a great reward. But Life eternal and heavenly Glory, is a far greater and more excellent good thing, then can be deserved by man's labour or industry: nay, Life eternal doth in the worth, greatness and excellency of it, far exceed and surpass the heavens and the whole world: nay, nothing that is created, may justly be compared unto it. So that as there is no comparison between a temporal desert, and an eternal benefit: so also is there no proportion between an infinite good & a finite work. Whosoever therefore braggeth of his own works, let him take heed, that he be not punished rather then rewarded. Thirdly, they offend against the Wisdom of God, in that they endeavour to show an other way to attain Salvation, than he hath revealed in his word. For God will have his Mercy and free Election, to be the only way and gate into eternal Life. That the Scriptures teach manifestly in diverse places, saying, Blessed are all they whose sins are forgiven, Psal. 32.1. Rom. 4.6, 7, 8. and to whom the Lord imputeth not sin. But the Papists prefer their good works foreseen, to be the cause of Salvation, rather than God's goodness. So they would erect and set up their own righteousness, which God bestoweth not upon them by faith, neither hath Christ merited by his Passion. Wherefore they do not obey Gods divine wisdom and counsel, neither will they be subject unto it: which in the end shall fall out evil for them, and turn to their destruction. For they which despise and cast off God's counsel, do lose his mercy, and are condemned, as Augustine saith in one place. Wherefore their wisdom is not only vain, but also tending to destruction, which are wise against God. But surely, such wisdom, speaking properly, and according to divinity, is not to be called wisdom, but the subtlety of Satan, and craftiness of wicked men, whereby they mock God, & delude men. For the wisdom of God is so the fountain and spring of all wisdom, that no other living creature can have any greater wisdom, than God doth communicate and bestow upon him. Look therefore how much wisdom God doth work and preserve in a man, so much wisdom he hath, and better or more wisdom he cannot have. They therefore which will be more wise than God would have them, their wisdom cometh not so much of God, as of the devil. Therefore the superstitious and blasphemous Papists, seeing in this point their wisdom is contrary to God, are not to be accounted wise men, but sots and fools. For it were better for them, that they had no wisdom at all, and that they were more blockish than fools, than thus to resist and rebel against the wisdom of God. Therefore whatsoever they talk of, concerning works foreseen, and our own merits, it is a mere and manifest illusion of the devil, and a most certain shipwreck of their own Salvation. Moreover in this they greatly offend, in that they are not afraid, to turn the great and excellent gifts of God to the dishonour of him, and to the honour of the devil. For they abuse their wisdom, by which men do excel beasts, against God, and against their own Salvation. For to this end God would have man to be wise, and endued with reason, that by the word of the Gospel, he might acknowledge God to be his Creator, and Christ his Redeemer, and that he might honour God, and attain Salvation by meditating upon eternal life. But they apply the strength of their wisdom to this, namely, to the invention and coining of those things, which are repugnant to the will of God: so they of their own accord, and of set purpose, do convert those helps which are good in themselves, unto hurtful impediments. Therefore this wisdom of the Papists, which is exercised about works foreseen, and about merits, is not only carnal, but also devilish: because it is contrary to the will of God. As far as right differeth from wrong, so much do the Papists differ from God: because all their wisdom doth make open war against the wisdom of God, whilst they set up their works foreseen, against his grace. For they strive earnestly for this, to make the grace of God, not altogether free, but partly deserved, and so do derogate from the mercy of God. But praise and glory be to God, because he hath prevented us by his free goodness and abundant grace, and hath predestinated us unto eternal life freely, and not for our works or merits foreseen. And surely it is a grievous thing to hear, that the Papists are so fallen from the word of God, and that they without the wisdom of God, and Christ his spirit, boast themselves to be Christians. For if they had the spirit of Christ, and did submit themselves to the wisdom of God, they would know, as instructed by the word of God, that we were freely elected by God from everlasting, and that they should not think nor determine of Election otherwise, than God hath revealed and prescribed in his word: and being regenerate by the spirit of Christ, they would have a care of God's glory, and not be the servants of Satan. But now their whole study and wisdom consists in this, to judge of what pleaseth them, according to their own judgement and discretion. And so indeed do show, that they are altogether strangers from the spirit and Gospel of Christ, and that they do wholly detest it. far therefore be from us this study and doctrine of the Papists, being as the shop and illusion of the devil: yea, let it be from a Christian heart farther, than the heaven is distant from the earth. Fourthly, they offend against the truth of God, in that they affirm, that works foreseen are the cause of our Salvation. For God hath ordained jesus Christ from everlasting, that he should make satisfaction for our sins, and redeem us from all iniquity, faith Peter, 1. Pet. 1.20 Moreover, the Son of God himself affirmeth often in the Evangelists, john 3.36. that all which believe in him, have eternal Life, john 5.24. and shall not come into condemnation. For he is that Lamb of God, which taketh away the sins of the world: Heb. 9.12. he suffered once for us, and by suffering, purchased for us eternal Redemption. Therefore in the virtue of his Passion, our whole Salvation and Life consisteth. These and the like testimonies of Scripture do ascribe Life eternal unto the Sacrifice of Christ only, as to a meritorious cause. For God is true, and therefore will perform those things, which he hath promised, faithfully and truly. But he hath promised in the Scripture, in diverse places, that the only Sacrifice of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the only price of our Redemption from all our sins. For by Isaiah he promiseth expressly, that his Servant, meaning Christ, should by his knowledge justify many, because he hath under-gone and borne their iniquities. Therefore how much soever the Papists do attribute unto works foreseen, so much do they necessarily detract from the merit of Christ; because those works foreseen, and these merits of Christ are such contraries, as that one and the self same thing cannot be attributed to them both. But the Scripture of God, which is the only and most simple truth, doth every where ascribe the cause of our Election, unto God's free Bounty, and likewise ascribeth Redemption and Salvation that proceedeth and cometh thereof, unto the only Merit of Christ. Therefore it doth not only leave no room for their works foreseen, but doth also convince them of falsehood, and reject and condemn them as manifest wrongs against Christ. For whatsoever is not of Grace, that is deadly, and tendeth to damnation. But these works foreseen of the Papists, are not of Grace, for they say, that they are the virtues of human nature: therefore those works foreseen are deadly, and tend to damnation. Wherefore seeing they bring destruction with them, these works are wholly to be rejected: on the contrary, Christ his Merits, seeing they bring Salvation with them, are with heart and mind readily to be embraced. But if the Papists did believe God when he promiseth, and did rest themselves only upon his word of truth, they would let go their works foreseen: But seeing they do produce them, they do manifestly declare, that they put more confidence in their works, than they do in God, or in his word. And so they offend against the truth of God, before which they prefer their own works, and merits foreseen, and do perversely accuse God of infidelity and falsehood. For if they did believe that God were faithful and constant in performing of his promises, they would never fly unto works foreseen, as to the helpers of his Grace. Fiftly, they do offend against the Omnipotency of God, because they presume and undertake things that are far above their strength and power. For God is only omnipotent, and he is the only effecter and beginner of all power and strength, in such sort, that no Creature can be more powerful, nor able to do or perform more, than God hath given him ability and force to do. Wherefore every creature can bring to pass and perform so much, as it is enabled by the strength that God worketh and preserveth in it. But God giveth not infinite strength and omnipotency unto any creature, for so of a creature he should make him God, and give his glory to another, which by the Prophet Esaias he flatly denieth to do, saying, Esay. 48.11 I will not give my glory to another, that is, God will not cause, that any Creature should have infinite strength, or infinite wisdom. For of one's self to perform and bring forth those works which may merit Election and eternal life; is not in the power of any creature: For life eternal is a far more excellent good, and greater work, than man's strength is able to compass. That life is heavenly and infinite, and therefore not to be gotten or procured, but by an heavenly and infinite power. For (as we have said before) there is no comparison nor proportion, between an infinite good thing, and a finite work and merit. Therefore when as the Papists brag, that they are able to make themselves worthy of their elelection, by their own proper works and merits, they do more foolishly and fottishly, then if they should take in hand to build and set up a new heaven and a new earth, with mallets and other tools. For albeit that this be altogether impossible for them to do; yet that other is far more hard, and much more impossible. For God the only Almighty One was able to create the Heaven and the Earth, and all that is contained in Heaven and in Earth, by his word only without any difficulty: but he could not redeem Mankind from eternal damnation, but by the precious blood of his Son. So the Scripture calleth them that shall be saved, the Chosen in Christ, namely, in that he hath redeemed them by his blood, and restored God's Image in them. Wherefore seeing that Salvation could not be recovered by any other means, but by the most bitter death and passion of Christ, hence it clearly followeth, that there-obtayning of Salvation doth far exceed the strength and power of any creature whatsoever. Wherefore it is most false and wicked which the Papists dream of, that man is elected unto Salvation, for such or such good works foreseen: Because those works cannot pacify the exceeding great wrath of God, nor make satisfaction for the sins of man. For (as we have said before) they are altogether repugnant and contrary unto God, therefore they do not pacify him, but offend him, and provoke him the more to anger. Surely the whole mass of the world may far more easily be stayed up with a staff of reed, than Salvation can be gotten or obtained by the power of man. But that fiction concerning works foreseen, should have the more likelihood of truth, if they did bring forth such works to deserve Salvation, as were truly good, but they can bring forth no such; for, as we have said before, man is wholly corrupt and wicked, therefore there can be expected from him, nothing but corrupt and wicked deeds. Lastly, by their works foreseen, they do manifestly tempt God, as if he were not able to save his Elect, and bring them to happiness by his mere grace, being apprehended by faith, unless they should put to their own good works, as helpers and furtherers of his Grace. And surely by offering their works, they show that they are in doubt, whether the Grace of God be able and sufficient to save them, and so deny God to be God. For God cannot be God, unless he be absolutely good, and infinitely merciful: otherwise, he should be imperfect, and conditionally good, such an one as the Papists do make him to be, with their good works and merits foreseen. And a greater dishonour cannot redound unto God, then for a man to doubt of his infinite goodness and free mercy, and God cannot be injured more, then if a man should prefer his own works foreseen, before the mercy of God, as if by them God could be moved or turned this way or that way, like man. Certainly, whomsoever he hath not chosen for his own mercy sake, him will he not choose hereafter for any foreseen good works of his own. For it is all alike to choose a man to Salvation for his own works; as if God should cease to be God. For if God should choose a man for his works, there would be found manifest change in God, and so God should cease to be God: but they which think themselves unworthy of Election; and yet do truly and constantly believe, that they are from everlasting elected unto Salvation, by the free mercy of God, they give unto God his deserved honour. For a greater honour cannot be given unto God, then that he is much more good and merciful unto us in Christ, then if we had never sinned at all. For he that believeth in Christ, and layeth hold on him by a true faith, he hath the love of God, and shall as truly and certainly attain life everlasting for his Passion sake, as God in his Nature is everlasting, and unchangeable in his Will. But the Papists which make their own works and merits the cause of their Election, do labour to abolish his mercy, and to establish their own integrity and righteousness: as if God had chosen man, not because he himself was God and merciful, but because man was thought acceptable and approved of God, for such or such good works foreseen: when as the Gospel teacheth the clean contrary, Luke 18. that before God's judgement seat, no works nor merits of man may be suffered to approach, but that a lowly and humble prayer, powered out in the blood and merits of Christ, shall be heard and accepted. Therefore the least imagination or establishment of man's merit, is the manifest abolishing of the grace of God, and the merits of Christ, and a most certain hazard and loss of eternal life. By these things that are spoken, it appeareth evidently enough, that this fiction of works foreseen, is as an ill favoured head, which hath many unseemly members under it. For where one absurdity is granted, a great many must needs follow after: 2. Tim. 2.17. For error is as a fretting canker. For where the least chink is opened to error, there the very greatest Monsters of errors throng in by troops, & other most ungodly sins are heaped together upon them. So out of this false opinion, as out of Pandora's box, there do fly horrible reproaches and blasphemies against God: For they which do misunderstand, and falsely expound one place of Scripture, it must needs follow, that they misinterpret, and misunderstand many places. Because that all the Articles of Christian faith are so artificially linked together, that one of them cannot be hurt, but all the rest are wronged; neither can one be taken out from amongst the rest, but the whole rank and order of all the rest will be broken, and fall to nothing. Certainly the Papists, being the subtle teachers and patrons of good works foreseen, do openly declare, that they neither know the strength of sin, nor the untowardness of our corrupted nature, nor the justice and wrath of God against sin: and so they are most ignorant of that, which it most behoved them to know. As often therefore as they speak or write of these Mysteries, so often do they scatter abroad vain words of things which they know not, neither have any experience of. But God enlighten the eyes of their mind, that they may at the length, out of the word of God, rightly and sincerely learn and know their own corruption, that so they may give due honour unto God, in confessing, that he for his own absolute mercy's sake, hath chosen man freely unto Salvation in Christ, and that he had no respect of men's works, either past or to come. The fift and sixth Proprieties of Election are set down, and we are taught, that the faith of the Elect remaineth safe against all the temptations of Satan, against all the assaults of the world, and against all the waver of the flesh, because that it is settled in the hand of almighty God, and grounded on his everlasting Decree. CHAP. 14. THe fift Propriety of Election is, that the Decree of Election is an omnipotent Decree: not only because God is able to create and produce whatsoever he will, only by his word and appointment, without any more ado, without any delay or difficulty: but also, because he is able indeed to perform and give us all those things which he hath appointed for us; not only so, but also, that he is able to free us and deliver us from every evil, although they be very great and fearful, even by his least power: because that God is infinitely powerful, therefore nothing is able any ways to resist his power. Those therefore whom he hath chosen, it is very easy for him, even in despite of the whole world, to deliver them from all danger, and to bring them to eternal Life. So that the Elect, and such as believe, are as sure to be saved, as God in his Majesty and Power is almighty and above all. Hence may all the godly conceive most sweet comfort in all their adversities; seeing that there is no evil so great, but that God is able on a sudden, even in the twinkling of an eye, by his mighty Power to deliver them from it. So that the Faith of God's Children, looking upon the promises of God, doth rest and uphold itself by his omnipotency, which is able to help then, when as no way nor means of help appeareth in the sight of man. For the power of God is such, and so great, that whatsoever he will have to be done, cometh to pass in a moment, so that the perfect work appeareth in the very deed doing. Wherefore in the midst of death we may hope for life from his hands. For his hand is furnished and instructed with means of help and deliverances without number, and wheresoever and whensoever he will, he is able to save and deliver his children. For this cause the very first Article of Christian faith bringeth us to God's omnipotency, as unto a most strong ground and foundation of all his promises, in that God almighty can no more recall and break his promises, than he can deny himself to be God, or cease to be that which he is. Sixtly, the Decree of Election is an unchangeable Decree; For God in his Nature and Essence, is most simple without any mixture; in whom, as there cannot be found any mixture, so likewise can there be found no change. And that his Essence and Nature is unchangeable, that the Scripture in many places doth plainly declare. First, it doth amplify his Eternity, Psal. 102.26. from the time past and time to come; namely, that God alone was before all things, without any beginning. Secondly, that he alone remaineth, when all other things perish, and that he never ceaseth to be. And he that was before all things, and shall be after all things, must needs be eternal. From this Eternity of God, his constant immutability may clearly be proved on this wise. Whosoever was without any beginning, and shall continue for ever without any end; he certainly is not changed, but remaineth immutable: But God was from everlasting, without any beginning, and remaineth for ever without end, and therefore is he in his nature & essence unchangeable, and remaineth always the same, and shall for ever continue like himself. If God were mutable, he should consist of parts; but God doth not consist of parts, because he is God from everlasting, and nothing was, nor could be before him. Again, if he were made of parts, he should consist of some matter that was before him; but he consisteth not of any matter, for he is of himself, and taketh his whole essence and being from himself. For there is nothing more proper to God, then to be from everlasting of himself, and not to be by the help of any other. Therefore he is called jehovah, which Name is proper unto his divine Essence, and doth express the eternity of God, that he alone from everlasting hath been without any beginning of being. Again, if God were composed or made of parts, he might be dissolved again into those parts. For this is a sure and infallible rule, that there are the same beginnings, both of composition, and dissolution, so that whatsoever is made, may be changed and dissolved into those things of which it is made, although it never be changed and dissolved. And so, as God had a beginning, he should also have an end: which were blasphemy, but once to think. For it cannot be, that God should cease to be that which he was, or begin to be that which he is not. Lastly, if God did consist of any matter, then should he be subject unto these terms, of being sooner & later: for whatsoever is made of any thing, it proceedeth from a not being, unto a being, and admitteth of distances of time: but no success of time can be found in God. For as in his essence he was from the beginning, so from the beginning he knew all and every thing. Therefore nothing with him is past or to come, but his proper time is always, for ever, and present. Seeing therefore, that God is not included in any limits or space of time, he is everlasting and unchangeable. Furthermore, like as the Essence and Nature of God is eternal and unchangeable, so that it neither increaseth nor is diminished, nor ceaseth to be: So also his favourable good will and mercy is eternal and unchangeable, so that it neither doth increase nor diminish, nor ever ceaseth to be. For as God is, so also is whatsoever is in him: but he is eternal and unchangeable, such likewise is his favourable good will and mercy. For the Proprieties of God are called essential, because they do belong unto his essence, and cannot be separated nor disjoined from it, unless God should cease to be God. For without this favourable good will, and fatherly compassion, God cannot be God. For the Proprieties of God are so in God, that not one of the can be wanting, but all of them must fall to decay, and God cease to be God. But as for accidents, which may be increased or be diminished, or be separated from their subject without the hurt thereof; there are no such to be found in God; for whatsoever is in God, it is essential and perpetual in him. So then, his fatherly good will and compassion, are two Proprieties in God, which can no more be separated or set apart from him, than his essence or nature can. And so as God in his nature & essence is everlasting & unchangeable; so likewise his fatherly good will and mercy is unchangeable & everlasting. Therefore eternal life & salvation that is promised of God, is so sure and certain, as the nature of God is eternal & unchangeable. So the fatherly goodness & mercy of God, doth not depend of any external cause or occasion, for so it should be in certain & unstable: for when that cause or occasion is taken away or changed, the goodness & mercy of God should be taken away or changed also: but both these, as well his favourable goodness, as his enduring mercy, do depend of his nature and essence, and therefore are firm and unchangeable, and remain for ever. Therefore although we, as weak and frail men, do sometimes fall this way or that way, yet God's affectionate good will towards us, and his merciful compassion, slideth not, nor once moveth, nor tottereth any manner of way, but continueth and remaineth firm and unshaken. Moreover, as the Will and Mercy of God is eternal and unchangeable, so also are his Decrees eternal and unchangeable. For God is an all knowing God, because he most perfectly foresaw all things from everlasting, before they were created, or had any being. Therefore nothing can happen or fall out now, which may lie hid or secret from God. So that his wisdom cannot be deceived nor beguiled. With us many things fall out of a sudden, unlooked for, and past expectation, which so trouble us, that we are constrained to change our counsels, and to go in hand with others. But God doth foreknowe all the events of things, yea, even of those things, which in man's judgement happen by chance, and hath them in his own hand, and doth direct and bring them thither, where to him seemeth best. So that neither things present, nor things to come can be exempt from his knowledge. Again, God is omnipotent, which is able by his wisdom and mighty hand, to bring those counsels to pass, which he hath foreordained. Therefore no hindrances can be so great, as to let and hinder the counsels of God from being brought to their appointed end. Therefore whatsoever God did determine that he would do before time, that doth he now begin and finish in time: and that falleth out unfallibly so, as he hath foreordained and appointed. And that GOD changeth not his Counsels, but fulfilleth them, as he hath appointed, the holy scripture expressly witnesseth, saying, The counsel of the Lord endureth for ever, Psa. 33.11. and the thought of his heart abideth from generation to generation. Hear the Prophet first teacheth, that God remaineth constant in his purpose, and pursueth it, until it be brought to the end and fullness thereof. Secondly he teacheth, that nothing cometh into his mind now, but that which he thought of and determined before, and that he repenteth him not of any action, as if he would have that undone which he hath once done. Seeing therefore that God changeth not his counsel and decree, nor turneth this way or that way, as men use to do, there is no danger that he will seek new means of delay, undo his promises, or break his word, as repenting himself. Mala. 3.6. Therefore by Malachy he doth manifestly witness, that he is not changed. And S. james affirmeth, jam. 1.17. that no variableness can be found in him. And so S. Paul to the Romans saith, Rom. 11.29. that the gifts of God are such as are without repentance. These testimonies of scripture, and other like to these, do aver and constantly conclude this one thing, that God will in no wise change or frustrate the decree of our salvation, but that he hath appointed it firm and durable for ever, so that the frame of heaven, and the groundwork of the whole world will rather be dissolved and subverted, then that God will change or repeal his merciful good will towards us, and free promise of our salvation: for whatsoever hath once pleased God from everlasting, that doth please him so, that for ever hereafter it cannot displease him. Seeing then that the will of God is the chiefest cause and original of salvation, whomsoever therefore he hath elected and appointed unto salvation, their salvation is most certain; because it cannot possibly be, but that they shall without doubt attain unto everlasting life and salvation, because that the will of God being the first cause of their salvation, is most omnipotent, and most loving, by which he hath not only chosen them freely unto salvation, but also freely giveth, and mercifully bestoweth upon them all things which are necessary unto salvation; and whatsoever he doth freely give and bestow upon them, can be taken from them by none, except God be first vanquished: but God cannot be vanquished of any, because he is omnipotent. Therefore their salvation is most sure and certain, because it hath, joh. 10.28. and always shall have God for the protector and defender thereof. This unchangeableness of God's purpose the scripture calleth the foundation of God, 2. Tim. 2.19. because it is firm and immutable, and it is an elegant metaphor, which doth express the sure and stable strength, and everlasting continuance thereof, that as a strong and well fortified foundation is not easily overthrown nor weakened, but continueth firm against all tempests & force of winds, and is not moved, so likewise this decree of God is firm and constant, and remaineth sure for evermore. So that the salvation of the elect being grounded upon that, shall not be battered down by the assaults of Satan, nor hindered by his temptations: it shall not be enwrapped in the troubles, nor endangered in the ruins of the whole world, though that should perish and fall to nothing: and lastly, it cannot be shaken nor made frustrate by any infirmity or weakness of the flesh, so that the elect and such as believe, being set past all danger of being cut off and perishing, are so sure of their salvation by the help and power of God, as if they enjoyed it already indeed sensibly, and in full possession. So john the Baptist saith in john the Evangelist, john. 3.36. He that believeth in the Son, hath everlasting life. But temptations & other troubles which happen unto the godly in this life, are either exercises and trials of their faith, or their patience: or they are like light skirmishes and bicker, by which the godly, as it were by training, are exercised and instructed in Christian warfare: but they are not hurtful encounters, nor deadly battles in which they may be overcome and beaten down: for that cause they are said to be called with an holy calling, because that salvation unto which they are called, is inviolable and eternal. And it is called an holy and inviolable calling, 2. Tim. 1.9. because it dependeth upon an unchangeable and eternal decree. Wherefore the salvation of the godly is so sure and certain, as that the overthrow and decay of it, is no more to be feared, than the change of an eternal decree. Moreover, although this decree of itself be most sure, yet it is confirmed and sealed unto us in the blood and merit of Christ, like as the Patents of Princes sealed with their public Seal, are made authentical and unchangeable. Therefore, that GOD might confirm us more thoroughly in the assurance and certainty of his grace, it pleased him to seal unto us the decree of our election, in the blood of his only begotten Son, and in it thoroughly settle and strengthen our faith. So, God made the foundation of our election so sure for ever, that nothing either in heaven above or in earth beneath, is so firm and sure, as the foundation of our election and salvation. For God doth as much esteem this decree of our salvation, and accounteth it as precious, as the most precious blood of his own Son. Therefore to change this decree were to deny Christ, & abolish his blood, which God will never do, for he loveth & accepteth Christ and his blood as his own self: so that more easily may the frame of heaven, and the whole foundation of the world be dissolved and overthrown, then that there should be even the least change or renewing of his decree. And if that it should be changed, the Son of God should have no Church, and should have died and shed his blood in vain; but he neither died in vain, nor shed his blood in vain: therefore he hath always a Church, and will have, which he hath delivered and will save, by his blood and by his death. Hence by a true and infallible consequent it is gathered, and sound concluded, that the decree of our election and salvation is unchangeable. That God sometimes repealeth his sentence pronounced, and doth not execute it, doth not at all contrary this his unchangeable counsel. As often as this cometh to pass we must know, that that sentence of God was not absolute and simple, which draweth with it a sure and an infallible consequent, but such a sentence which is denounced, and yet repealed, and not accomplished, was pronounced with some certain condition, as God's promises and his threatenings have their conditions annexed unto them. If God have promised thee life, thou must presently think of true faith, and sincere desire of obedience unto him, and thou must seek for both these, not in thyself, but in God. If he have denounced and threatened some curse unto thee, think with thyself to desist from those things which he reprehendeth and blameth in thee, which if thou shalt do, God knoweth how to reverse that sentence of threatening pronounced against thee. And the absolute will of God was this, namely to spare thee, but with this condition, if thou dost cease from the evil that thou wert threatened for. And that condition is certain, although we hear it not mentioned in express words in the manner of the threatening, yet it appeareth and may be gathered by the event and end of the matter. So God spared the citizens of Ninivy, for they hearing the fearful sentence of their overthrow, repent, and renounced their former evil life. So that God knoweth how to change his sentence when men depart from evil, but God never knoweth how to change his counsel, as S. Gregory saith. But the absolute and resolute counsel of God was, that he would spare them, therefore he would deter them from their wicked ways by this fearful sentence, and so call them to repentance, so that this change ought nor to be referred unto the council of God, as if that could be bowed and turned one way or an other, but it must be applied to the sense and capacity of men, in which there ought to be a turning from evil unto good. Again, although that hath not always come to pass, which God by his Prophet did foreshow should come to pass, yet for all that, no contradiction or contrary will ought to be supposed or feigned in God. For the will of God is in itself one and the same for ever, but yet the same is sometimes partly revealed, and partly concealed. So likewise that condition which was manifested by the event, was not expressly set down by God, but he kept that close and concealed it, that he might touch the Ninivites the more thoroughly, and the sooner and more easily drive them from their sin. For by that fearful edict he would humble them, and being humbled, he would spare them, and so he applied the doctrine unto their capacity. But because God is one and the self-same, and always immutible, therefore also his will is, and aught to be accounted one and the self-same, firm, and unremovable. Also God knoweth how sometimes to execute most resolutely his sentence denounced against the wicked, when as men leave no place for wholesome admonitions, and are no more moved with threatenings and rebukes, than stones or hard rocks, and continue, not only obstinately in their sins, but also add sin unto sin, and harden their hearts, and nuzzell themselves in their sins freely without any fear, as we may see in the men that lived before the flood, and in many others, as in a clear glass or mirror. Therefore wheresoever men shall show themselves bold and hasty to commit sin, there God also is wont to show himself a sharp and severe judge and revenger of misdeeds, in punishing their offences. Surely if God's wholesome admonitions do light upon men of pliable and repentant hearts, they move them and make them better: but if they light upon men of reprobate sense and profane minds, they do provoke them, and make them worse. So the holy and wholesome warnings of God, are unto them an occasion of greater sin, and do turn unto their destruction, and more grievous punishment. Hear the consciences of the elect are so strengthened in the most infallible steadfastness of God's promises, that there is no matter of doubt left unto them, concerning God's most loving affection towards them. CHAP. 15. Seventhly, the decree of election is a true and faithful decree. For God is not only true in his words and promises, but even truth itself; and that so, that the least suspicion or shadow of falsehood, cannot be found in him. Seeing therefore that he is true and constant in his purpose, he therefore promiseth that which he determined to give, and perform. So that whatsoever he hath promised in matters touching salvation, that will he as truly without any fraud of deceit pay and perform, as he himself is true and everlasting. This the scripture expresseth by this most proper and significant word Emunah: for that word doth signify a most firm, stable, and permanent thing, because that the promise of God is a certain and constant promise, so that nothing can be found to be more constant and certain than God's promise and plighted faith. So also is there nothing either in heaven above, or in the earth beneath, in which we may more safely put our trust and belief, then in GOD, and in his word. For if a man do more thoroughly look, and more intentively search into the true interpretation and sense of the Hebrew word, he shall find, that the word doth not signify every truth, but that truth only which is indeed firmly 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 be subverted. Therefore the truth of God is not any quality, gotten by some action which appertaineth not unto the essence of God, but it is an essential propriety of his divine nature. This truth of God is only the most strong ground and never-failing foundation of the promises of God. Hence it necessarily followeth, that the promises of God in themselves and in deed are most certain and most true, which shall certainly have their issue and accomplishment, and do always carry with them their everlasting and infallible Amen. So that God, as well in the second act, 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 itself. For seeing that God is truth itself and cannot lie, therefore whatsoever he either speaketh or promiseth, is true and infallible. Psal. 31.6. Hence is God in the scripture termed faithful, and the God of truth, because he promiseth nothing but that which is true, and because he fulfilleth and performeth that which he promiseth, in deed and in truth. This therefore is a most strong prop, and as it were a sacred anchor for the faith and hope of a Christian, that God is not deceitful, but true; that he giveth and performeth in deed, what he offered and promised in word, and deceiveth not any man with vain and empty words; that he speaketh nothing in vain, nor boasteth not of his bounty above measure, when he promiseth any thing largely and liberally; but that he will truly and without doubt perform that, which he determined with himself to give, therefore what he promiseth in word, shall at length be fulfilled in deed: for this infallible truth sake, the promises of God are called pure words, Psal. 12.7. and silver, tried and fined seven times. Therefore this unmovable truth, and settled constancy of God in the performance of his promises, is, and shall be a most strong instrument and fit engine, and the best weapon to expel and drive away all destruct and wicked doubts that may arise in us concerning God and his will. For our nature is most prone unto diffidence and distrust, and many wicked and ungodly doubts concerning the will of God do steal upon us, and work us much hurt and vexation. Therefore, if then God's truth did not confirm and uphold us, being weak and frail men, we should fall into despair, and be swallowed up with it a hundred times in a day: wherefore the knowledge of this heavenly and infallible truth, is most profitable and necessary for us, for it is as a celestial shield stronger than brass, whereby all noisome distrust and doubts of God's mercy, like unto the pernicious fiery darts of the Devil may be quenched and driven back. Wherefore, in adversity and temptation we must have recourse and refuge unto this assured truth of God, as to our only and safest Sanctuary, and that with our whole mind, and by a steadfast faith and fervent prayer, that in the daily meditation thereof, we may strengthen our faith, and add peace unto our consciences: otherwise there is no strength nor steadfastness whereby to uphold ourselves. Whosoever therefore doth truly believe that God is faithful and true in his word, and hath a hearty desire daily to profit and proceed in that faith more and more, he doth not only understand the scriptures, and attain unto the sense and meaning of them the better thereby, but also by that faith built and framed out of the word of God's truth, hath conquered and overcome the world, and all evils contained in it, so that he is rather to be accounted a citizen and heir of heaven, than a pilgrim or inhabitant of the earth, for his hope and faith hath cast anchor, and fixed it upon the heavenly Sanctuary, as on a foundation of Adamant, wheresoever therefore he is in his more excellent and better part, there also is he said to be wholly after a figurative manner of speaking: Synecdoche. for that which in itself was weak and feeble, being strengthened by the word of promise, as with steel, from heaven, getteth great strength, and becometh invincible. For whereas that promise of God is, there followeth true and and absolute victory, for the spiritual truth becometh conqueror in the midst of trial, yea in death itself it promiseth life, and getteth the victory. Therefore they which praise God for his truth, honour him greatly. For there can not be a more wicked contumely and reproach, nor a greater injury & blasphemy committed against God, then for men to account him flexible and unconstant in his promises. For he that doth so, denieth him to be God, 1. joh. 5.10. and maketh him a liar, as S. john saith, which surely is a most horrible and grievous sin. Woe therefore unto the popish fool divines, which say, that the word of the scriptures is vain 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 unto man by nature subject to frailty and lying, then unto God, who by nature is only true and constant. Certainly the word and truth of God doth outweigh the authority of all men, as much as God himself is better than man. Hear by the premises is infallibly inferred, that the elect and the godly, may in all their troubles strongly comfort themselves with the certainty of their salvation, because God doth as truly perform his promises, as he in his nature is eternal and unchangeable. CHAP. 16. EIghtly, this decree is a comfortable decree, for what can so refresh a miserable and sorrowful 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 unto it, do depend upon the free mercy and election of God, so that salvation and life everlasting is certain unto a man, and cannot fail him, because that God from everlasting, before the foundation of the world, hath appointed and ordained it for him, and that of his own free mercy, without any of the works and merits of man's own doing. Salvation is in the almighty hand of God, and hath her abiding-place in his unchangeable counsel, and is reserved by God for man. Therefore how can a faithful man more certainly comfort and refresh himself, then by this means, namely, by considering that God the only fountain of all grace and mercy, hath chosen him before he was, and hath so loved him, Rom. 8.32. john. 3.16. that he spared not to bestow his only be gotten son for his life and salvation, that he might deliver miserable and wretched man from all sin, and from the power of Satan, and bring him into life eternal. Doth not God by this inestimable benefit show that he loveth the salvation of mankind better than his own Son, seeing that he had rather that his Son should suffer and die, than that man should be condemned and perish for ever? How can a man more effectually and more strongly comfort himself, then with this meditation, that the Son of God would suffer and endure the pains and torments of hell in soul as well as in body, for the redemption of man? Did not the son of God thereby show, that he accounted the salvation of mankind more precious than his own life, whilst he had rather to die for miserable man, then that he should die everlastingly? How can a man more strongly raise himself up in hope, then by this means that he is beloved of God, with that love, wherewith his only begotten Son is beloved, john. 17.23.26. and that the Son of God doth love and esteem him no less than his own members, and his own bowels? How can a man more truly rejoice with true joy, Math. 25.40. then by this assured and infallible meditation, that God by the merits of Christ is reconciled unto him, and made far more gracious and merciful unto him, then if he had never offended, and sinned against God, and that God doth more willingly and more lovingly bestow salvation upon man, than man can desire it: for this is the admirable goodness of God, that he vouchsafeth to convert his enemy unto him, and of rebellious to make him loyal. By this means he plainly declareth, that he taketh more care for man's salvation, than man doth for himself. How can a man be better comforted, then by this most certain hope, that his salvation is certain and sure, and that salvation can no more fall from him, than he can fall from Christ. Certainly whom Christ hath redeemed with his blood, and whom God hath taken to mercy, who shall hurt or condemn? except first he make the death of Christ of none effect, and first vanquish and overcome God himself; but neither the whole world, nor the gates of hell shall never be able to do this. Therefore the salvation of the believer is as firm and as sure, as the omnipotent nature of God is eternal and invincible. Lastly, a faithful man may worthily triumph with incredible joy and gladness, that all his sins are forgiven and pardoned unto him, even for and by the only sacrifice and merit of Christ, so that not the least sign of them remaineth nor appeareth. For Christ hath satisfied for them by his death, he hath paid the uttermost farthing, and by his blood hath canceled the hand-writing that was against us, being fastened to his Cross. Therefore seeing that Christ hath paid the whole price of our redemption, and hath sustained God's anger against sin, and taken it away for ever. I know not anything, whereby a faithful man may more confirm himself, and add more perfect peace and rest unto his conscience, then by this. Seeing therefore that God's justice is satisfied, the everlasting throne of his mercy is so erected, that it worketh effectually for the salvation of mankind, and doth mightily show and declare the strength thereof against the power of Satan, and the rage of the whole world, and that so, that all the power of hell, or any other dangers, be they never so great, shall in no wise be able to hinder or annihilate the salvation of man. For God with his almighty hand doth so govern all things, that they be not only, not hurtful and noisome unto man, but on the contrary, Rom. 8.28. shall tend to the good and salvation of him. So that rank and deadly poison shall become wholesome physic unto him, and the greatest dangers of this life shall become as spiritual Chariots to carry him into heaven. For God is Almighty, therefore it is easy for him to do it; he is a merciful and a most loving father, therefore he will not think much to do it. So that everlasting felicity, and incomparable glory shall ensue and follow after the miseries and the dangers, which the godly do endure in this life. Therefore the godly believers have wherewith to comfort themselves most certainly, and whereof to rejoice, in that they are the sons of God, Ephe. 2.19. and the brethren of Christ, and heirs of the kingdom of heaven. They have also cause to praise and glorify God and his son Christ; to praise God (I say) for his so great love towards them, in that by his eternal love he did choose them unto everlasting salvation; and to praise and glorify Christ for so great a benefit, in that by his most precious blood he redeemed us from the anger of God, from eternal death, and from the slavery of the Devil, so that they shall be saved and redeemed for ever; and so may as certainly rejoice of their salvation, and of eternal life, as Christ himself, who hath taken their burden upon him, and paid their debt. far therefore be from a Christian man's heart all troublesome doubts concerning his election and salvation, because those doubts have a distrustful nature, and Satan himself for their author, which can do nothing else but lie and deceive. Yea much rather let every Christian man with a steadfast faith believe, that he is elected unto salvation from everlasting, and that he shall be blessed for ever in the world to come. For that faith and persuasion hath God and his holy spirit for an author, who can promise nothing but truth, and will fulfil and perform their promises, because they cannot lie. For this is the highest step, and the surest stay of a Christian man's faith, to believe that God is merciful unto him, and well pleased in his Son Christ. This is a great glory unto God, than which man cannot give him a greater, firmly to believe, that he is elected by God through Christ unto salvation. This faith is the certain salvation of Christians, this hope is the highest glory of the elect, and their everlasting triumph, that they are elected of God, and redeemed by Christ; and, so elected and redeemed, as that they shall remain so for ever, in despite of the whole world, and the kingdom of Satan; and that they need no more to fear the danger of falling away and perishing, then that God will cease to be God, and Christ be of none effect. Hear is taught, that the doctrine of election, and the knowledge thereof is so necessary for Christians, as that it ought to be propounded unto them, and insisted upon by the public ministry, for without it they cannot have a true knowledge of the grace of God, neither can they be certain 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 known, 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 certainly or sound concerning salvation, nor resist the Devil and his temptations. For as often as he tempteth our faith (and indeed he tempteth it very often) so often ought we to have recourse unto election, as unto the only strong foundation of our salvation, and we must most certainly determine and set down with ourselves, that we are freely elected unto salvation, and that we cannot fall away, which if we do not, we cannot acknowledge GOD for our Father, and CHRIST for our Redeemer, nor hope and look for eternal life, by the grace of the one, and merit of the other. Whosoever therefore doth truly acknowledge, and sound believe, 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, he may know 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 faithful. For this sentence and promise of Christ is not only true, but also more steadfast than the frame of heaven. john. 3.16. Whosoever believeth in me, saith Christ, shall not perish, but hath everlasting life. This faith which doth acknowledge and lay hold upon Christ, is the first and chiefest effect and fruit of salvation. Therefore God's election, and the knowledge thereof is the only strong foundation, on which a Christian and saving faith may safely lean, and remain constant against all the assaults and temptations of Satan. Wherefore seeing that election is as a strong and invincible fortress against all the subtleties of Satan, against the assaults of the world, and against all the doubts and waver of the flesh, the knowledge thereof is very necessary for us. Again, the doctrine of election is very necessary to be known of us for this cause, because it is one of the chiefest causes of our salvation. This the scripture delivereth and expresseth plainly and expressly, that we are therefore called and drawn unto Christ, and unto salvation, because that we were first predestinate and elected. For they only and none other are called unto Christ, Act. 13.48. and endued with true faith through him, which were foreordeyned unto salvation. Therefore he which denieth and rejecteth the doctrine of election, he denieth and rejecteth the grace of God, and can have no hope of his salvation. But that we may know and understand the true cause of salvation, there is nothing more necessary to be known of us, than the decree of election. For God hath ordained and appointed it from everlasting for the only fountain of salvation, and hath revealed it, and laid it open in his word: They therefore, which dream that there is no Election, they deny and reject God and his grace, because that without grace and mercy, and that infinitely free, God is not God. Moreover, this Decree is necessary for us to know, for this cause; because it teacheth us true and profitable humility. And that it setteth out and declareth unto us on this manner: in that Salvation cannot begotten and attained at any hand by our own works and endeavours (because it is set out of the reach and power of all mortal men,) but much rather that we are miserable and sinners, and that so, as that of our own strength we are not able to bring, no not the least thought tending unto good, which may be acceptable or well pleasing unto God. Whatsoever therefore of our own power we shall undertake or do, either by thought, word, or deed, we do offend in it, and do draw unto ourselves deservedly, just and eternal damnation: and have deserved it so often in the just judgement of God, as we have conceived any thing in thought, or done any thing either in word or deed: yea, and more often. For albeit that no evil works either outward or inward were committed of us, yet our corrupt and depraved nature doth convince us all, and find us guilty of most just damnation. Therefore this our most miserable estate, and most desperate condition doth make us much ashamed and confounded, and aught to humble and debase us with much meekness. For men are then wont to blush for shame, and to be humbled, when they are compelled to confess & 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 themselves, & distrust themselves, & are in despair as concerning their own merits, which despair is profitable for them. For as long as men be persuaded, that they can do any good, whereby to attain Salvation; so long they remain and abide stiff in their own conceit, and do not distrust themselves, as indeed they should, nor are not truly humbled before God, as they ought to be. For the flesh always suggesteth to a man, that there is some good thing in him, which went before the grace of God, for which he should be elected and saved, and so thinketh that the grace of God is dispensed and given according unto man's desert; and so presupposeth some natural or moral good thing to be in him, or else thinketh that he can prevent the grace of God with some preparation, or some good desires, and by so thinking can never come to be saved. For God will save and bless man with his grace, not by the halves, but wholly, that so all the glory and praise may redound unto God, as unto the only author of Salvation. For God doth not promise nor impart his grace unto any, but to such as are in despair and out of hope in regard of themselves. For man is then capable of the grace of God, when as he thinketh himself not only void and destitute of all goodness, but also replenished and overwhelmed with all ungodliness. Wherefore, if a man desire to be saved, he will suppose no good thing to be in himself, as if he could do any thing for his Salvation: but being thoroughly humbled and dejected, will fly only to the incomprehensible goodness of God, and will know that his whole Salvation dependeth upon the will and good pleasure of God. This humiliation from the heart, is the first step to Salvation: Psal. 145.14. for the Lord upholdeth such as fall, and lifteth up such as be down; but he which thinketh there is any goodness in himself, striveth against humbleness of mind, and is an enemy unto the grace of God, and is a secret adversary against God, and proudly set against his own Salvation. But Predestination bringeth down a man, that it may lift him up again by the grace of God. For the least thought of the least goodness in man, is repugnant against the grace of God; Therefore this must first be taken away, and driven out, that the grace of God may take place. Furthermore, the Decree of Election is necessary for us to know, for this cause also; because that it edifieth and buildeth up our faith strongly and surely, and maketh us most certain that Salvation cannot fail us. For there is no better, nor fit means for the building up of our faith, then free Election, which doth consist in the eternal and unchangeable Decree and good pleasure of God; so that Salvation which dependeth thereupon, cannot be intercepted or taken from us by any creatures. For therefore Salvation is certain & unmooveable, because it is grounded upon the Counsel of God and is reserved and kept untouched, against all the assaults and subtleties of Satan. Hear therefore we ought to know, that Salvation proceedeth from two distinct causes: First, it floweth from the love of God, as from an heavenly fountain; and then, it is purchased by the blood and merits of Christ. Christ joineth both these causes together, saying, God so loved the world, joh. 3.16. that he gave his only begotten Son, that all which believed in him should not perish, but have everlasting life. Upon this therefore, is our whole Salvation, and the unfallible hope and safety thereof settled and grounded; in that God, the most Mighty, hath given us unto his Son, as his own proper goods, and doth justify us in him, and doth not suffer us being justified, joh. 10.29. to be taken out of his hand. Hence is the Salvation of the Faithful steadfast and sure. Therefore this doctrine of Election, seeing it is the only gate unto righteousness, the only way unto God, and the only entrance into heaven; it is not, (as some falsely think) the occasion of desperation, the breakneck of Salvation, and (as it pleaseth some) the deep pit of perdition; neither is it a subtle and dangerous speculation (as others report) which tireth men's minds without any fruit, and beguileth and deceiveth them with vain words: but it is a sound and profitable doctrine, which tendeth unto godliness, and to a serious fear of God, and chiefly it is profitable to repress and keep under the pride and arrogancy of man. For what thing can more ravish us with the love and admiration of Gods exceeding great goodness towards us, than God's free and more than fatherly Election, in that of his abundant grace and mercy, he hath appointed certain Salvation for us before we were, and stayed not so long till we came unto him, and desired Salvation of him? Was it not a mercy above all mercies, in that he ordained Salvation for us which believe in Christ, and embrace his Gospel, before he had created us? Was not this also a singular and inestimable mercy above all mercies, in that he hath elected us in Christ, and adopted us for sons, which were in ourselves altogether wretched and unworthy, and deserved rather to be condemned then to be saved? was it not an honour above all honours, in that of the children of wrath, he made us the children of God, and the brethren of Christ? Is not this nobleness above all nobility, and dignity above all dignity, to have God for our Father, to have Christ for our brother, and to hear his Church as our mother, and to be a true and lively member thereof? This doctrine of Election is not only the chief part of the Gospel, but also the foundation of the Gospel, and the issue and chief point of our Salvation. For Augustine of the Predestination of saints, Cap. 15. doth expressly teach, that Christ himself was predestinate that he should be our Head and Redeemer, and we were predestinate that we should be his members. So that seeing Christ is the chief and singular light of Predestination, and the same is the Head and Foundation of the whole Gospel: Therefore the whole Gospel doth flow and depend from nothing else, but from Predestination together with Christ. For the whole work of the Gospel is in this one thing, and there it is called Gospel, that is, joyful tidings, because it witnesseth unto men, that their sins are forgiven and pardoned through the death of Christ, without any respect had unto their works, that so they might be freely justified, and absolved and delivered from their sins in the judgement of God. And this justification proceedeth from Predestination, as from the first fountain of Salvation, as Paul in this his chain doth expressly teach, saying, that those only are justified, which are predestinate before of God. Therefore free justification cannot be held and maintained, except free predestination be first granted and defended. Wherefore, seeing that Predestination is the cause and original of justification, it is in no wise to be concealed or suppressed, but ought publicly and openly to be published, and preached freely without restraint, throughout the whole world, that this exceeding and infinite goodness of God towards men might be made manifest and known unto them, that they might learn to distrust themselves, and to put their confidence in God, that they might seek for Salvation, and find it, not in themselves, nor by their own merits, but in God, and from his goodness. The Son of God himself, and his holy Apostles, and also the Prophets have taught and stood upon this doctrine publicly in the whole assembly of the Church. The Scripture of both the Testaments is full of this matter; especially the Gospel of saint john is as a clear glass, wherein Predestination is represented and published abroad. For there is no Chapter in that Book, where there is not mention of Predestination, either in express words, or in the sense and meaning of it. And although there have been always some, from the beginning of the Gospel, which persuaded by the allurements and wisdom of the flesh, have thought that the doctrine of Predestination should not be openly taught and published abroad, because they feared that it would be the occasion and mistress of desperation or of a dissolute life: yet they are in no sort to be believed nor followed. For the causes which they allege, although at the first sight, they may seem to have some colour or weight, yet indeed they do but cast a mist before our eyes, and are of no importance. For the danger which they fear, is vain, and almost none at all: For Predestination is the true cause & the absolute matter of our greatest hope and sweetest consolation, 1. Pet. 1.20 in that God our heavenly Father from eternity hath ordained his only begotten Son to redeem and save us. Seeing therefore that Christ (as we have said before out of Augustine) is the head of all those that are predestinate, and that all they that do fly unto him, as unto their only refuge, are redeemed of him, and do attain unto everlasting Salvation: surely, I see not how the doctrine of Predestination should be the matter of desperation, especially seeing that Salvation, which it bringeth with it, and bestoweth upon us, is altogether of free gift. But if that our Salvation were to be merited and gotten by our own ability or works; then surely a man might fear certain and present danger of desperation. For we are all sinners, and not able to fulfil the least tittle of the Law, much less can we make satisfaction for our sins, and redeem ourselves from the wrath of God, and the power of Satan. Moreover, although we were perfect at this day, yet we could by no means satisfy for the sins that we have committed already. For sin doth most grievously offend God, and deserveth his wrath, and his curse, and eternal damnation, which no creature, as it is barely a creature, can turn away or put off. For the wrath and curse of God is infinite, and not to be borne of the Angels themselves. Without all doubt, in the doctrine of Predestination, a man ought to be in despair, and yet to hope well: concerning himself and his own merits, whereby to attain Salvation, he ought to be in great despair, because that by this means he shall never come unto Salvation: but concerning the grace of God, which is by all means free, he ought to be in very good hope: especially seeing that God doth more willingly afford and bestow Salvation upon man, then miserable man can require or wish that Salvation might be imparted or bestowed upon him. For God for his unspeakable goodness sake, doth make man earnest and desirous of his Salvation, which was an enemy of his Salvation: Also God doth prevent a man, and seeketh him out: man seeketh not for God, but hateth him extremely and doth dread and shun him as a terrible judge. Therefore in this work of Salvation, the grace of God is so great, as that it cannot be said to be greater. Therefore there ariseth no desperation at all out of this doctrine of Election, if it be well and truly understood and according to the meaning expounded, but contrariwise great consolation cometh there from; which if it be well taught unto men, and diligently insisted upon, an admirable trust and confidence in God, and a most certain hope of Salvation proceedeth and cometh out of it. Therefore hath God appointed the holy ministry of the Gospel, that men might diligently be informed of his so great mercy. Also he would that admonitions and threatenings should be drawn from thence, and be propounded unto men. For they are certain means, by which God is powerful, and expelleth all drowsiness from his children, and striketh in them a serious fear and reverence of himself. So God by this means, doth bring men unto Salvation, ordained for them from everlasting. They therefore which suppose that the course of a good life is overthrown or hundred by this doctrine of Election, are grossly deceived. But of all, they do most grievously sin, which reason thus. If I be predestinated unto Salvation, then, howsoever I live, I shall be saved, and shall not perish: But if I be appointed to destruction, it will nothing avail me to live well: yea, though I should exercise myself in all kind of virtue, yet it would do me no good, but in the end I shall of necessity be condemned and perish everlastingly: why therefore shoved I be careful of the course and order of good living: and exercise myself one while with this, and an other while with that kind of labour or study? This is not a speech of the children of God, but of the children of the Devil. Ephes. 2.10. For whomsoever God hath elected, those also doth he call to repentance (although some sooner, some later) and doth regenerate them to the performance of good works: so that they shall here begin to study, how to hate and shun those things that are evil, and love and practise those things that are good: but they which remain obstinate in their wickedness, and stubborn in the hatred and contempt of the truth of the Gospel, and do prostitute and sell themselves unto all kind of vices and wickedness boldly, without any fear or reverence of God's divine Majesty, and continue as it were buried in them without any fear, neither will by admonitions be brought to leave them; they are to be warned, that they should watch. For the judgement of God, which hangeth over them, to destroy and condemn them, sleepeth not, neither is idle. So that in their objection, there is nothing of any strength, but there is a manifest fallacy in it, in that a supposed and false cause is of them put for a true cause. So that of the contrary side, they should conclude thus, changing the former sentence or proposition in this wise. If I be predestinate unto eternal life, I must call upon God, and live godly, because to this end am I elected of God, that I may live godly and holily. For the Scripture saith; Ephes. 1.4. God did elect us before the foundations of the world were laid, that we should be holy and unblamable before him through love. Therefore the Elect must shun wickedness, and not commit it. Again, they which think themselves to be reprobates, must not for that cause do wickedly; but ought rather to hate and fly all ungodliness, lest that by their more grievous wickedness, they do likewise pluck more grievous condemnation upon their own heads. For they shall be far more gently dealt withal, which do avoid these or those sins, and defile not themselves with all wickedness, and all pollution of sin; then with them, who do plunge themselves into all wickedness and ungodliness, and wallow and defile themselves in it, as a Sow in the mire. For this is a perpetual law, and unchangeable rule of God's justice, that punishments should be proportioned unto sin. So that more grievous and more heinous sins, shall be tormented with more grievous and more heinous torments. Wherefore, to avoid evil, and to do good, is profitable unto the reprobate; For so their punishment of condemnation is eased, and made more gentle. Again, they do greatly offend, because they do think themselves reprobates from everlasting, and that they shall be damned for ever. For so they would prevent God's judgement; For he hath foreappointed a set, and certain time, to call his Elect in: which seeing they expect not, but do judge and condemn themselves, they do not only prevent God and his judgement; but also by their rash attempt, they go about to prescribe God a time and means to call them, and do invade and arrogate the parts of that work unto themselves. Therefore, they ought while they live here, to hope well, yea, very well, concerning the infinite and free goodness of God, and to await the time of their vocation and calling, and to attend upon God for his works both present and to come, until he reveal his judgement and counsel, by his calling of them: especially seeing that he calleth and saveth his children oftentimes in the latter time of their life, and in the very agony of death, at the last gasp. So that although at this day, they neither see nor feel in themselves, any tokens of God's love, yet by God's good gift, they may see and feel them to morrow. For although the Sun shine not in the night time, it doth not follow, that it shall never shine nor show itself more: but after a while, the Son will rise, and disperse his light and his beams all about far and wide: So likewise, although men be unbelieving to day, yet to morrow they may obtain faith by the goodness of God, Ezech. 36.26. and become sound believers. God hath promised, that he will give us faith. Therefore we must pray unto him, and patiently await the time of the giving of faith: for he will deny us nothing being asked earnestly and hearty. Therefore it becommethall men, as long as they live here, not to despair, but to have their hope in God their most merciful Father: for so great abundance of the grace of God is shed abroad through Christ, that it is not only equal unto sin to doubt thereof, but goeth beyond it infinitely. Therefore, by how much the more men are guilty of these or any other sins, by so much the more is the grace of God made glorious in their Salvition and Redemption. For these are the words of God, which cannot lie nor deceive, which the Apostle pronounceth plainly from the mouth of God, saying, Where sin aboundeth, there grace doth much more abound. Rom. 5.20. By these things thus spoken, it is undoubtedly true, that the doctrine and preaching of Predestination is neither the cause of desperation, nor the occasion of a dissolute life: but where that is not taught, and diligently urged amongst men, there they run out, and let loose the reins to all uncleanness, and run headlong into the lust of committing wickedness, so that not only a window, but even a great Gate is left wide open for them unto all manner of iniquity. For where the doctrine of Predestination is not urged and publicly preached unto men, there men cannot come unto the sure and saving knowledge of their Salvation, but being still uncertain and doubtful of it, Ephes. 4.14. are carried about hither and thither, and waver like a reed, until at the last they fall out of this troublesome distrust, and continual fear, and run headlong into desperation, and deep pit of darkness. They therefore, which suppose that the doctrine, and preaching of Predestination is unprofitable and do refuse it, or do prohibit and suppress it as dangerous, do endeavour utterly to take away and overthrow the whole ground work of man's Salvation; and do imagine for mankind nothing else, but certain downfall and everlasting destruction. For they themselves shun it, as they would a rock, and shut up the entrance into it from others, and so do injury unto men, and diminish God's glory. For the glory of God is there most diminished, whereas men are seduced by false opinions, so that they cannot come to the true knowledge of God, and the proper cause of their own Salvation: but such do lead men away from the true cause of their Salvation, and bring them to a false and erroneous cause. 2. Thes. 2.13. For Salvation floweth and proceedeth from no cause else, but even from the free mercy and favour of God. Therefore the Scripture doth often reduce us to Election, as to the only true original of our Salvation, showing thereby, that Salvation proceedeth not elsewhere, but from the eternal Election and free mercy of God. far therefore be from us, these fanatical spirits, which with a proud look, and face of brass, do reject and spurn at this most wholesome doctrine of Predestination. For of that which they think they know best, they are most ignorant, and when as in their own carnal senses they would seem most wise and most godly, then are they of all other most vain and most profane. But thou O man, which art but a vain and fading shadow, why dost thou with thy impure lips and malicious tongue reproach or vilify the wholesome truth of God, and layest it open to the common contempt and scorn of the disordered common people? Wilt thou be wiser than God? in that thou art not content with that means of attaining salvation, which God from everlasting hath appointed and ordained before thou wert? Wilt thou have God which created thee, subject unto thee? Wilt thou ask him the reasons of his counsel? Acknowledge and bewail thine own wickedness and uncleanness; and hearty detest and abhor those works foreseen, together with thine untowardness and pollution, and humbly fly unto, & beseech the infinite free mercy of God, that he, taking pity upon thee, would vouchsafe, in and through his Son to receive thee into his favour, and to save thee: otherwise thou and thy works foreseen, which are odious unto God, must needs perish everlastingly. What art thou that forbiddest that to be taught, which God will have to be published and preached all about? Thinkest thou that he is foolish or ill advised, that hitherto he knoweth not what ought to be taught, and what ought not to be taught, that thou art become his master to prescribe a rule, how to ordain things, & what to teach? as though he knew not what ought to be done, except thou shouldest instruct and teach him, as if he were rude and unskilful. Ought the Creator come to learn of thee, being an unclean creature, what is meet to be preached abroad? Tell me I pray thee, where is thy face and conscience? where is that fear and honour, which the creature ought to give the Creator? Surely it is not in thee, for than thou wouldst submit thyself to God, and to his wisdom with all humbleness of mind, and wouldst with due reverence give deserved thanks unto him, for this so merciful Decree of his. But it is no marvel, that thou judgest so rashly and wickedly of Predestination, and the doctrine thereof, seeing that thou presumest to search and find out that Decree of God, without the help of his word, by thine own mad and distracted speculations. And therefore most fitly hath Austin spoken of thee, Epist. 105. and of such that are like thyself. Let him that can, search this deep and hidden mystery, and pry into this great depth: but let him take heed he fall not into it. There the holy man speaketh of those, which when they dispute or speak of God's Predestination, do straggle beyond the compass and bounds of God's word, and follow their own speculations and fantasies. But thou, if thou be wise, withhold thyself, and follow the Analogy of Christian faith, as a trusty guide and director. For that will bring thee most safely into the most secret closet of God's Predestination. Renounce all carnal wisdom, that thou mayest be instructed of that heavenly wisdom in this so secret and deep a matter. For, to learn of God, and to be wise in him, is true and saving wisdom indeed. Cease therefore betimes from this wicked endeavour and study, and beware of the sleights and subtleties of the Devil. Take heed he seduce thee not from the true way to Salvation: for he knoweth well, that the whole Salvation of man falleth to nothing, except it be attained by that means which God hath decreed to give it by. Therefore follow not any longer the preposterous forestalled opinions, and wandering affections of men: but read daily, and mark diligently the holy Scriptures, from the first Chapter of Genesis, unto the last Chapter of the Revelation. For by the serious reading and continual meditation thereof, the holy Ghost is wont to become effectual in the heart and mind of man. So also mayst thou be brought easily to the true and natural sense of the Scripture: which when thou hast gotten, thou shalt become more sober in thine understanding and judgement, and shalt taste the lively sense and feeling of the grace of God in thy heart, and shalt be able not only to condemn & cast off this proud and prejudicate opinion of works foreseen, and of suppressing the doctrine of Predestination, but also to stamp and trample it under thy feet. I pray God bring thee into this mind, and confirm and strengthen thee therein. Amen. God is bound to no man, neither oweth any thing to any man: wherefore without all controversy, it was a most free thing for him to choose some unto Salvation of his free mercy; and by his just judgement to appoint others unto eternal destruction: and man's reason ought not to murmur at this separation and difference that God maketh between men, but to rest contented with it. CHAP. 18. TEnthly, this Decree of Election, is a most free Decree: because that all things which God doth, he doth freely without any compulsion or impediment. This consisteth and may be set down in two members. The first is taken from his infinite wisdom, in that of himself he always understandeth and knoweth perfectly all things which have been, and which are to come; so that there can be found in him no ignorance of any thing, nor any error in judgement: therefore there is nothing that can lie hidden or secret from him; for whatsoever he doth, he doth most freely, and no man is able to prevent or deceive his wisdom. The other dependeth of his infinite power, in that God hath none above him, nor equal to him. Therefore his Will cannot be governed nor turned by any cause, but dependeth wholly of itself so, that simply and absolutely it hath power of itself. For as God hath no cause that made him, so also hath he no cause that ruleth and governeth him. Therefore whatsoever he willeth and doth, he willeth and doth it most freely, and none can resist or hinder his will. Therefore God hath most absolute and sovereign power, Psal. 105.6 and most free authority over all things and in all things. This the Scripture showeth in express words, saying, God did whatsoever he would, both in heaven and in earth: For as he made all things that are contained in heaven and in earth, so also by his infinite power he always governeth and upholdeth all those things. For God is not a Creator that endureth for a while, but he is the continual preserver and governor of all things that are created, otherwise God should not be God. So that God hath most absolute power and command over all creatures; so also doth he exercise his most absolute and free power upon all men. Rom. 9.11. Therefore in as much as he chose jacob to Salvation before he was borne, and had done any good: and cast Esau away from his mercy, and reprobated him before he was borne, and had done any ill: both these he did by his free and voluntary will: and who can accuse him of unrighteousness, because he hath done so? So also in the whole estate of mankind, in that for his mercy sake he hath chosen some from everlasting unto Salvation, to inherit the heavenly Glory: and on the other side, in his just judgement hath ordained other some unto everlasting destruction and confusion before the foundations of the world were laid: both these hath he done freely by his own will. So also at this day, in that he suffereth his Gospel to be preached in certain Kingdoms and Provinces, and will have some men to be converted to Christ by it; and doth not so in other nations, but suffereth men to remain there, in the ignorance of God, and finally to perish in it, both these also he doth by his own free and determinate will. So that God by his sovereign power doth what he will in all things even as it best liketh and pleaseth him. This most absolute power of God in executing what pleaseth him upon all men, is an essential propriety of his, without which he could not be God. They therefore which go about to take away from God this most free authority, in the choosing of some men, and in the rejecting of others; they, I say, do what they can to take away the essence of God, and so indeed deny God to be God at all. For when the proprieties of any thing are taken away and denied, it must needs follow, that the thing itself also is annihilated and denied. Therefore, that the glory of God might remain untouched, and that due honour might be attributed to him alone, he ought to have this power, to discern between men by his free will and absolute mercy, and by his wisdom to make them different and unlike, which otherwise by nature were every way alike. Hear weak flesh and man's reason ought not to fret and murmur against God, because that in his wisdom he doth judge and determine so unequally of those that are equal. For God oweth nothing to any man, neither is he bound to any man. Again, all mankind, as the Apostle witnesseth, is in the almighty hand of God, Rom. 9.21. as clay is in the hand of the potter. Therefore as it is in the free power of the potter to make some vessels unto honour and some to dishonour, 2. Tim. 2.20. so also is it freely in the hand of God to ordain some men to celestial glory, and some to everlasting confusion. And, as the potter taketh nothing from the clay, though he make it after this or that fashion as it pleaseth him, so likewise God taketh nothing from man, of what condition soever he make him. Moreover the clay maketh no answer to the potter, although of it he make a vessel to dishonour: so also man hath no right to contend with God, though he be created of him unto destruction. By this most fit example we are taught, that it is in the free choice of God only to make a difference between men, and by his wisdom to ordain and appoint what shall be done with every one: So that God doth love and choose most freely whomsoever he loveth and chooseth; as also he doth refuse and condemn most freely whomsoever he refuseth and condemneth. For this is the force and liberty of predestination, namely, that God hath free-will to save and choose that man, whom of his mere grace he chooseth and saveth; so also that he hath free liberty to reject and condemn whomsoever in his just judgement he will have refused and condemned. So that this is the eternal and unchangeable will of God, of his undeserved favour to choose and save some, and in his just judgement to cast others off from all mercy, and to condemn them. This will of God in both these decrees is most absolute and simple, which hath no other cause, so that he saveth some because it is his pleasure and will, and he condemneth others because it is his pleasure likewise. Therefore it is at God's free choice to show or deny mercy to whomsoever he will. It is in his power to have mercy on whom he will, Rom. 9.18. and whom he will to harden. And he taketh mercy of his own great goodness only, and hardeneth with no injustice; that he that is saved should not boast of his own merits, and he that is condemned, should complain of nothing but of his own deserts, In Euchiriad Laurentium, ca 99 as Augustine saith. So there is no cause above God's will, but that is in the highest degree, that unto us it might be in steed of all causes. So the will of God is the first and chiefest determiner of our election and of all other things. Therefore the only absolute will of God ought to suffice every one as the most weighty cause, and the chiefest reason of every thing. So that it is an execrable wickedness to ask the causes of the will of God, seeing that is the first and the only sufficient of all other causes, which hath no other cause above it: Lib. de pradestina. sanc. 1.9. wherefore Saint Augustine said most truly and most rightly, Call not into question why God chooseth this man, or reprobateth that man, except thou wilt fall into error, for this will of God is sure and constant, because he hath created mankind, Rom. 9.22. partly to show his free mercy, and partly to declare his justice, for he were unmerciful if he should condemn all, and on the other side he might seem unmindful of his justice, if he should save all. Therefore God created men such, that they might fall, that by their fall he might show what the benefit of his mercy, and the judgement of his justice were able to do: of which read Augustine in his book De correp. & great. And this ought not to trouble the godly, because that all are not appointed to salvation, and but a few only shall be saved: for they know and believe, having learned it by the word of God, that all have fallen into most just condemnation; and, why all men are not delivered from thence, is not in man's power to determine and judge, but must be left wholly to the judgement and wisdom of God. Further it doth hence appear that all are not elected, because that the scripture affirmeth in many places that some only are elected, and the rest rejected. Again, the scripture saith manifestly, that he hath mercy on whom he will, Rom. 9 ●8. and whom he will he hardeneth. Again, if all were elected, the Gospel of the son of God should be preached every where throughout the whole earth, and faith should be given at randam to all and every one. Cap. 1.1. For Paul to Titus teacheth, that faith is proper to the elect. But the Gospel is not preached through all parts of the earth, 2. Thes. 3.2. and faith is not given to all men, therefore all men are not appointed unto salvation. And that faith is not given unto all men it is evident, Mat. 25.46 because many shall be condemned, and go away into everlasting pain. Again, it may hence appear, that all are not elected and shall be saved, because that election or choosing is of some, and not of all, for if all were received, there were no election: so that there are some elect and some reprobates. But they which have a true and a lively faith in jesus Christ our only Saviour, and do put their whole trust and confidence of salvation in him alone, they are the very elect: for to this end are they elected of God, that by the power of the spirit they should believe in Christ, and in him obtain salvation. And let such embrace with thankful hearts the incomparable goodness of God towards them, and freely with their mouth make the same known unto others, praising God. And although God hath not ordained every one unto salvation, but hath appointed some unto eternal destruction, yet there is no accepting of persons with him: as if God did elect and save this or that man for any outward good things, such as are riches, honours, nobleness of birth, country, comely proportion, beauty, excellent knowledge and learning, and other things of the like sort: these things albeit among men they are in great estimation, yet with God they are of no account. For God respecteth and esteemeth the sincerity of the heart, and the innocency of life, (although that as concerning the decree of election he respecteth not these neither,) but these outward good things, howsoever they be most precious, and to be esteemed as the good gifts of God, and his name ought to be praised for them, yet in the matter of election he setteth nothing by them, for they are not of such worth, as that any for them should be elected unto eternal life. If they were the cause of election, it would manifestly follow, that everlasting salvation might be attained by the goods of nature, or by the study and merits of man. Wherefore they which here make a question of the accepting of persons, do neither know themselves, nor the justice of God rightly as they ought to do; and do grievously offend herein, because that in this matter they stick not to liken and compare God with lying and deceivable men, who often times are blinded with the outward hue of things, and are withdrawn from the right way, so that they give their verdict and sentence in the behalf of unjust causes. Moreover, they fall into a fallacy full of ignorance, or else of wickedness, for they foist in feigned and imaginary causes in stead of true and necessary causes, as if they should set mouse-doong to sale in stead of pepper. For if those outward good things were the cause why these or these should be chosen, then surely oftentimes the worst should be elected, and the best rejected. For there are many good men found which want those outward things, and many times they are wicked which overflow and abound with them. Therefore that objection of the accepting of persons, is not simple, but doth comprehend many evils under it, by which Satan on the one side doth with main force push at the glory of God, and on the other side doth openly set himself against the salvation of mankind, and laboureth to overthrow and hinder it. For salvation cannot be obtained, if the true cause of salvation be not understood and known, for nothing can be brought forth by any thing else, but by his own proper and true cause. But if this objection should take place, salvation should be transported from the true cause thereof unto a false cause, and so be in jeopardy of losing. Moreover, God when he elected us, did call us as it were from nothing. For there was no good thing in our nature, which could be acceptable and approved unto him, therefore of his free goodness and mercy he decreed to adopt us for children by election. By all these things it evidently appeareth, and is sufficiently proved, that God hath absolute power and free will in the electing and reprobating of men. For God is bereft of the chiefest part of his honour and glory, unless this authority be granted him over men, to be the only judge and disposer of life and death eternal. Although God from everlasting hath in his just judgement cast away the reprobates from all hope of salvation, yet they are condemned for nothing but for their own sins and misdeeds, so that they cannot complain but of their own deservings. CHAP. 19 ELeventhly, this decree of Predestination, is a just decree. For God in his works is not only most free, but also in the same is most just, and upright. Therefore whatsoever he willeth and doth, he willeth and doth justly. In as much therefore as he hath reprobated some men, and appointed them to eternal damnation, he hath reprobated, and decreed to condemn them justly. But that this question may the more clearly be discussed, and the better understood, we must note two things. First, that God in his nature is just. Secondly, that over and beside his nature he willeth and doth nothing in his works but that which is just. Moreover, God is so just in his nature, as that his justice is not any accidental quality, which is gotten and attained by such or such actions, or which sometimes admitteth augmentation, and sometimes diminution, but it is an essential propriety in God, which cannot be absent from God, except he cease to be God. So that justice most properly agreeth unto God, for he is just indeed properly, and so just, that not the least part of justice can be found to be, which proceedeth and cometh not from God's justice. Therefore the creatures have so much justice and uprightness, as it pleaseth God to instill and power into them. So that God's justice is the fountain and wellspring of all other justice. Certainly God in his nature and will is so just, that no unjust thing can not only be found in him, but withal likewise he can endure no iniquity in his creatures. For the will of God is not only just continually, but also it is the only imitable measure and rule of all other righteousness: and that so, that no other things can be either just or unjust, but those which GOD shall pronounce just or unjust. Therefore whatsoever he shall judge unjust, cannot in any wise be just, and on the contrary, those things which he shall esteem as just, no man ought to think unjust. Therefore seeing that GOD, both in his nature and in his will is exceeding just, it followeth that all things which he willeth and doth, must needs be just. For as every cause doth bring forth his effect, so also that effect doth declare of what sort the cause is. For as the essence of the effect proceedeth from the cause, so in like manner the knowledge of the cause is by his effect. For such as the cause was, such also must the effect needs follow, therefore from a just cause there must needs proceed just effects: wherefore in that that God hath reprobated many men, and rejected them from his grace, he hath reprobated them, and rejected them justly. For all the works of God are just, as the scripture saith; but reprobation is a work of God, therefore it must needs be just. For who would deny that to be in the * Species. particular kind, which is in the )( Genus. general? or who would say that the nature of the causes is not in the effects. This justice or righteousness of God is altogether incomprehensible, and stretcheth and enlargeth itself as far as the very nature and essence of God doth. Therefore God can deliberate and do many and infinite things, far above the capacity of man, and that most uprightly, although they seem to be otherwise in the wisdom of man. Therefore howsoever God from everlasting hath appointed certain men to eternal perdition before they were created, or had done any evil; yet for all this he cannot be convinced of any injustice, because that he hath free power over all things, and a just will in all things, so that he may justly do in all his creatures whatsoever he doth or will do. Therefore in that he hath appointed some men unto everlasting destruction, he hath done justly, for he is a most free agent. Therefore though he take pity upon some, and reject others; though he regenerate some and harden others; though he save some and destroy others, yet these and such like works are the just works of God, which he may do freely. Is it not lawful form, saith that Lord of the Vineyard in the Parable, Mat. 20.15 to do what I will with mine own? Therefore those works as they are done of God, are just and good works: but if the same works, or the like to these should be done of man, they were unjust and great offences, because they would be manifestly repugnant & contrary to the law of God. For the law commandeth that men should love others as themselves, and that they should at all times and by all means and duties that they can, save and defend them, and not destroy them. So that God gave a law unto men to love and save others, but he gave not that law to himself, for he may justly hate them, whom men by the law are commanded to love. Therefore God is just at all times and in every place, although some things which he willeth and doth seem very unjust unto flesh and the wisdom of man. For what can seem more unrighteous or unjust unto flesh, then to condemn a man unto eternal destruction before he hath done any evil, when as notwithstanding it is the just work of God, which is therefore just because it is Gods will. This work and decree of reprobation, in the judgement of man seemeth contrary to the law, and Christian charity. For the law commandeth, and charity willeth, that there be no hurt done to any man, but good unto all, but there is no good but hurt done unto them, which are ordained unto this miserable condition and cursed estate, therefore it is repugnant to charity and contrary to the law: I answer, God is not bound nor subject unto the law; so that he gave that commandment to men only, and not to himself. Again, the justice of God is altogether infinite, whose greatness the shallowness of man's capacity cannot contain, nor search out, therefore it is not to be measured by the law and rule of justice. For there is no consequence from an infinite thing unto a finite thing, because there is no proportion between them. Therefore a man in this matter must renounce all natural reason, and submit himself wholly unto the only wise God, knowing, that the justice of God cannot be examined, or comprehended by the shallow conceit of man, nor be measured according to the rule of civil justice. Therefore it were extreme madness, & blasphemous impiety, not to attribute more wisdom & uprightness unto God, than man can understand or imagine. Surely this were to erect and worship a vain idol in the steed of God, or rather to deny God himself. Moreover, there are certain particular works of God, which are not to be reduced to the general rule of equity, as for example, the fact of Abraham, who in his obedience unto God, would have killed his son, and have sacrificed him unto God; when as notwithstanding the law saith, Thou shalt not kill. The holy man of God knew, that God was not subject to the law, but that it was given unto men only, so that he did not examine the special commandment (which he had received concerning the sacrificing of his Son) according to the law, but simply obeyed the commandment of God, and desired to execute it with a ready and good will. By this example we are taught, first, that God sometimes doth decree somewhat in his secret will, which he prescribeth not in his law. Secondly, that we must obey this his secret will when God commandeth, though the law after a sort command the contrary, otherwise the will of God revealed in his word is the only continual rule of good life. So, there may be some work which God doth not therefore will because it is just, but it is therefore just because he willeth it, and thinketh it good. Furthermore, although of two men, of which neither had done any thing, he hath predestinated the one unto life, & the other unto death, and that before the foundation of the world, yet this predestination is no less just, then if both had been created, and committed many great offences. But it appeareth manifestly, that reprobation was decreed before all time, and not ordained in time, both from the nature of God, and also by the holy scripture. From the nature of God it appeareth, because God doth nothing with a new will, but all things by his everlasting will: whatsoever therefore God doth in time, that did he determine to do before all time; otherwise there should manifest change be found in him, if he should do the least thing in time, which he did not determine to do, before time from everlasting. By the scripture it is evident, because that every where, as well in the doctrine of reprobation as election it reduceth us unto the eternal counsel of God, that men might certainly be persuaded, that nothing happeneth unto them in this life, which was not ordained and decreed for them by God from everlasting. So that, that happeneth to them in time, which God hath foreordeyned before time. Moreover, although the reprobates be rejected from this mercy of salvation by the just and eternal judgement of God; yet they are not condemned but for their own sins and misdeeds, by which they deserve, and pull upon their own heads the just wrath of God, and eternal destruction. Therefore, although they are not reprobated & rejected for any infidelity or wicked deeds foreseen, but because God hath so willed it and decreed it justly, yet they shall not be condemned but for their own ungodliness. To conclude: as there is no merit foregoing in election, so also is there no desert foregoing in reprobation, but both do proceed and flow from the good pleasure of God. Now here remaineth to be showed briefly, for what causes the reprobates are subject and liable unto just condemnation. The first cause of their destruction, is the corruption of their nature: this is so great, that it is fully sufficient for to condemn them justly, as we may see in the death and condemnation of infants and little children that are reprobated, who although they be polluted with few or none actual sins, yet for the original corruption of their nature they are thrust headlong into everlasting destruction. Therefore this corruption of nature is the first and meritorious cause of damnation. Again, God vouchsafeth not to bestow upon them the mercy of regeneration, but leaveth them by his just judgement in their former depravation of nature. Neither can God be accused or charged with injury, because he doth not reform nor better them; for God doth not owe them so much, because he hath not promised it unto them, and therefore is not bound to perform it. And as for the promises, although by the public ministry of the Church they be pronounced unto all that hear in general, yet indeed and effectually they do properly pertain and belong unto the elect only: for whatsoever God hath promised in the Gospel, and in the matter of salvation, they only obtain and enjoy. Again, the promises do not declare what God hath decreed and determined concerning every one, but do show how he is affected towards them that believe, therefore they belong to none but to the believers, so that God oweth nothing to the reprobates, but deserved wrath, and just indignation. Therefore in that he doth not call them, nor draw them to Christ, nor justify them in him, nor create faith in them, it is for this cause, because he hath not chosen them, so that when the cause is denied them, the effects must needs be denied them also. For to whomsoever he vouchsafeth not election, he also denieth those blessings and benefits, which are the effects of election. These being by the just judgement of God thus left to themselves, are hardened daily more & more, so that they fear not to commit great & detestable sins and iniquities, neither stand in awe of God's vengeance, but nuzsle themselves in their sins with delight and love, and commit sins willingly, and that so proudly and securely, as if God the avenger of wickedness did wink at them, and would take no account of them for their lives passed. These God doth not only reject and repel from all saving grace, and all the effects thereof, but also in his just judgement doth deliver them over being so rejected, partly unto Satan, & partly to their own concupiscences and desires. So that they follow not so much the swinge of their own corrupt nature, as the persuasion and temptation of the Devil, by which they are carried headlong into all filthiness and lust of sin, 2. Tim. 3.13. Apoc. 22.11 and are so besotted with the custom of sinning, that being blinded with it, they wax daily worse and worse. This hardening and delight in sin, is opposed as contrary unto true faith and saving repentance; and this inborn corruption is with actual sins, as it were with fuel, augmented and increased. Therefore the wicked being left to the corruption of their nature, and hardened by the enticements of sin, can do nothing else but sin. So that these are those vessels which Saint Paul to Timothy saith, 2. Epist. 2.20. were made and appointed to shame and dishonour. So the reprobates by filthy and odious means, are brought to everlasting shame and dishonour. For, for the most part, the ends are judged of by the means, and the means by the ends. Therefore although the reprobates do commit sin, the affection and indevor of their whole nature tending hastily unto evil, yet notwithstanding by sinning freely and of their own accord, they do accomplish those things which God will have done by them, that by them they might justly be condemned according to God's purpose from everlasting. For in their open misdemeanures God executeth his hidden and secret judgements, as in all the actions of each man else. So that those sins which the wicked commit, are the secondary causes, by which they descend as by certain steps into everlasting perdition. Therefore the reprobates, although from everlasting they be ordained unto damnation, yet they cannot justly murmur against God, nor excuse or defend themselves, because they themselves are the cause of their own damnation: therefore they are forced to acknowledge their own guiltiness whether they will or no, and that the judgement of their condemnation is just. But God is not therefore the author and causer of their perverseness, because that he doth not correct them and amend them. For before that they be forsaken and hardened by God in their wickedness, the root & wellspring of their corruption abideth and sticketh fast within themselves, and in their own nature, which they procured unto themselves by their wilful falling away from God, in the loins of Adam. But it is Satan which doth excite and stir up in them evil thoughts and wicked desires, and doth hurry them and incense them as his own bondslaves, at his pleasure, into all manner of wickedness whatsoever: and doth take from them all sense and feeling of their misery, that they might consume and perish in it. Hence is it, that they contemn and scoff at the judgements of God against sin, and extenuate their sins as much as they can. So that it is no marvel though they perish in their evils, because they know not the causes of their evil, neither feel nor consider with themselves the greatness of them: yea, they are so far off from seeking to the physician for remedy against it, as that they refuse it being offered. Moreover, the reprobates by their free and voluntary will (which is the only cause and original of all actual sins) do choose the things that are evil, and pursue them with a most eager desire, and so are carried from sin into sin, and daily even to their dying day do add and heap sin upon sin, until they fall into everlasting destrucction, unto the which by such means they were ordained. By these things it most evidently appeareth, that the cause of sin ought not be laid upon God, but to be acknowledged in them which have offended. And although God for a while do seem to wink with his eyes as it were closed up, at their great and detestable wickedness, yet that temporal forbearing of their wickedness is not the forgiving and pardoning them for ever: but God, for his infinite goodness sake doth favour them many times in this life, and dealeth gently with them, Rom. 2.4. that so he might allure them unto repentance; but they for the hardness of their hearts come not unto this undeserved mercy, therefore he cometh unto them at the length with deserved punishment. These sins and evil deeds which the reprobates commit, do necessarily follow their reprobation, but they are not the causes of it. But the reprobates do bring forth them of themselves, and are properly the cause of them: and that in time, when as they were reprobated of God before time: therefore their condemnation is properly the wages of their sins, and the peculiar fruit of their evil deed: So the wicked themselves are the first & true cause of their own destruction: but God is a just judge, which taketh from them nothing which was theirs, but rewardeth & payeth unto them that which they by their enterprises & actions have deserved. Therefore when he condemneth them he doth them no injury, but doth make and pronounce upon them the sentence of their deserved condemnation even for their own facts. Math. 25.43.44. So that such reward shall be rendered them before the judgement seat of Christ, as their labour hath been here, and such wages shall be paid them there, as their deserts have been here. So, two beinnings or causes do go before the condemnation of the wicked, to wit, the just decree of God, and their own corruption and impiety: God's decree is the cause farthest removed, which hath justly ordained, and wisely disposed this their condemnation: their own corruption is the nearest cause, which is still in operation, and by that operation deserveth condemnation. Moreover, as often as two causes do concur to one effect, than the effect taketh his nature and name of the nearer cause. Therefore the judgement of the effect ought to proceed and be taken from that. Now, where there is stiffnecked incredulity, and a wicked life seen, replenished and overwhelmed with sundry sins and iniquities, continually as long as life doth last, there do the tokens of reprobation appear. Yet notwithstanding sometimes some are converted unto God at the last gasp of death, and attain salvation, which through their whole life long have lived dishonestly & lewdly: in such God doth manifest his incredible mercy, and doth indeed show more clearly than the Sun at midday, that life eternal is by all means his own mere gift and benefit. So that God teacheth us in them, that we should hope well of every one, as long as they live here; but to denounce the sentence of damnation upon this or that man, for such or such misdeeds, is a thing very rash, and much dissonant from charity. The horrible damnation of the reprobate, by the wise and merciful providence of God, turneth unto the good of the Elect: and therefore ought publicly to be preached, although some restless bust-bodies rage and storm thereat. CHAP. 20. THis most just and horrible condemnation of the wicked, maketh for the best, and is very profitable for the Elect and the godly. For they being affrighted by the hurt and example of others, are thereby more humbled in spirit, and the more moved and stirred up to the better acknowledgement, and more earnest desire of God's grace and mercy. Again, that they may learn the more diligently and studiously to hate and eschew sin, which hath procured so great damage, and such fearful condemnation unto others, and hearty to abhor it. And on the contrary, that they may frame and apply their whole studies and endeavours to this, namely, to the care of conforming themselves, their life and manners, according to the will of God in all things: that there may be between their God and them, one and the same will, and one and the same unwillingness in all things, as there is wont to be between mutual and faithful friends. So that no evil can be so great, so noisome or hurtful, but God knoweth how to order and direct it unto the edifying and Salvation of his chosen: whereby every man may easily perceive with what tender affection God loveth his Children, when as out of deadly poison, he produceth instruction and wholesome medicine for them. Let them therefore with fervent prayers, give great thanks to God, their so good and merciful Father, in that he hath vouchsafed to save them from eternal death and confusion, and to elect them unto everlasting Salvation and Glory, before others whom they excelled neither by nature nor birth, nor were in the least respect better than they. From hence it clearly appeareth, and is without all controversy true, that the reprobates and such as shall be condemned, have not only any just cause for which they should murmur against God, and fret at his so severe judgement; but far contrariwise they are bound to praise and thank God for his benefits received: partly, because they were by him created men: partly, because he hath forborn them here a long time, Rom. 2.4. with much patience, and long suffering, and hath bestowed sundry and great benefits upon them, filling them, and refreshing their hearts with meat and drink: Acts 14.17. partly, because he hath beautified & adorned many of them with notable and excellent gifts; whilst he hath made some excellent in the knowledge of natural things; some he hath not debarred from the knowledge of his word, but hath wrought in them a certain consent unto religion, and begotten in them some show of faith: as appeareth in judas the traitor; and in Balaam, and in many others, of whom Christ speaketh in Saint Matthew. Cap. 7.22. But when these do wickedly abuse those benefits and spiritual gifts, they do turn to them to their greater damnation. Therefore by how much they have received from God the greater benefits and more excellent gifts, by so much the more grievous judgement and more bitter punishment do they by their own default deserve, and pluck upon their own heads. Further likewise, the longer that their life lasteth here, the greater curse is there prepared for them. But in that he forbore them here so long, and bestowed on them so many good turns, it is his incredible goodness, and admirable clemency. And in condemning of them, on the one side he showeth his justice, and on the other side he setteth forth his power: his justice, in that he hth condemned them for sin, which his holy Nature and Will cannot suffer unpunished: and his power in this, that he could impose and inflict upon them everlasting punishment and most exquisite torments. Lastly, the reprobates, while they are in this life, do hate God their Creator, cast away, and make no account of his word and grace, and do deride and mock at the whole religion and worship of his divine Majesty: and so honour and love not God, but the devil rather. Again, many times they do most cruelly persecute the religious worshippers of God, which profess and embrace his holy Gospel, that so they might satisfy their hatred they bear against God; and do molest and kill them with most exquisite torments. So that they are the cause of many troubles unto the godly in this life, and incense and arm the hatred and power of the whole world against them: all which things notwithstanding, God for his unspeakable goodness and love sake towards the Elect, doth so guide and direct, that by them their faith is the more edified, and their Salvation furthered. For all things both external and internal must needs turn and work together for the best, to them which have the most mighty God for their Father. For although that godly men be predestinated by God, and elected unto the heavenly Glory through Christ from everlasting: yet they can come unto that glory by no other way, but by the bitter cross, and sundry troubles and afflictions of this life. 2. Tim. 3. 2● Psal. 34.20 For although that GOD do love them with his most tender love that surmounteth all things: yet such a lot and condition is assigned and appointed unto them in this life, that an heavy and a continual cross is joined as an unseparable companion unto that his more than fatherly love. For God loveth his children, not with a pleasing, but with a severe love; so that he chasteneth them sharply here for their great profit, that they might be made partakers of his holiness. But this is their only hope and most strong consolation, that the fatherly will of God, for the verifing and performance of their Salvation, is more strong than an unbatterable wall of brass. This reprobation ought to be preached abroad as well as Election; because that this is a great part of the holy Scriptures, which are to be propounded wholly, and not piece meal. Rom 9.18. So Saint Paul flatly and freely affirmeth, that God hardeneth who he will. So the same Paul affirmeth, 2. Tim. 2.20. that in a great house there are some vessels for dishonour. So the same Paul saith, that Pharaoh was raised up and appointed for this, Rom. 9.21. that God might show his power in him. Rom. 9.12. So also he affirmeth, that Esau was reprobated of God, Rom. 9.11. before he had done any evil. So also Christ himself denieth, john. 10.26. that the unbelieving jews are any of his stock. Matth. 22.11. So likewise he affirmeth in Matthew, that to them which are without, it is not given to understand the mysteries of the kingdom of heaven. So also in the same Gospel of Saint Matthew, Cap. 13.19. he doth by sure signs and infallible tokens discern and make a difference between the elect and the reprobates, and there calleth the Elect, the wheat of God; and the reprobate the tars of the Devil. These and the like sayings and testimonies of Scriptures do teach us, that the doctrine of reprobation ought publicly to be propounded and preached, and that for these causes. First, that the Elect might so much the more certainly and surely repose themselves in the free mercy of God, and might so much the more strongly be confirmed. Secondly, the Election might be so much the more made known and manifest. For contraries being set one against an other, and compared together, are made the more apparent and familiar unto us: as also that men may know that this world is so governed by the providence of God, that nothing else can happen unto men, but that which was foreordained and appointed for them, by God, before the world was made. Lastly, this doctrine is to be urged, that the Elect might so much the more carefully eschew and avoid sin, and exercise themselves in all the study of godliness; and also that the reprobates may know, what and what manner of things shall fall to their share, and what they have deserved by their sins and wickedness. So that this doctrine is very profitable and necessary on both sides. Therefore it ought daily 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 publicly in the Church, as the Scripture commandeth; and let them not esteem nor care for the Pope's censures and curses, which are like lightning, breaking forth without any natural cause appearing, and not to be feared. But the Papists with their conventicles cry out, that this is an horrible opinion, and not to be tolerated 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 chant out in their Synagogues, with big words and lofty sentences, will altogether vanish and fall to the ground. Therefore they go about to wound and stab 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 be cast down 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 do confess indeed, that they must speak wisely of reprobation unto the people; and I think also, that a wary Caveate should be used in the preaching thereof, lest a good cause and a profitable doctrine, by evil dealing and preposterous handling, should be spoiled and made unprofitable. And yet so, that nothing which the holy Ghost hath delivered in the Scripture, concerning that matter, should be omitted by silence. Let the whole world go to wrack, rather than that any thing should be diminished from the truth of God. Let the Ministers therefore, faithfully and diligently handle that doctrine, and commit the event unto God: and let them know, that the Papists 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 unto him what ought to be preached? This Decree of Election and reprobation, is so sure and certain on both sides, that none of the Elect can be reprobated and condemned; nor any of the reprobates can be elected and saved: and it is showed 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 certain Decree: because that with God there is a certain 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 neither increase nor be diminished. For the state and condition of the one and of the other, is an unchangeable order, so that the reprobates cannot be elected and saved, nor the Elect cannot be reprobated and condemned. Otherwise, God's Decree concerning the one and the other, could not be constant: and faith itself wanting a sure groundwork, should be wavering in continual suspense, and should no where have any certain prop, whereon safely to rely: and so should become rather an unconstant and wavering opinion, than a settled and steadfast faith. Therefore, as his Fatherly good pleasure of Election is unchangeable, so also is his severe Decree of reprobation. Mat. 25.46 So that the Elect shall go forth into everlasting Life and joy, and the reprobates shall go into everlasting death and torment. Now the Scripture plainly teacheth, that there is a certain number of the Elect. john 10.14, 17. Christ himself in Saint john expressly and plainly affirmeth, that he knoweth his sheep, that is, his Elect, and that none is able to take them out of his hand: If Christ (as he saith) know his Sheep, therefore every one by himself is known of him. So that with him there is a certain number of them: for if the number of them were uncertain, he could not be able directly to know them. For of a thing uncertain, none can have certain knowledge. So also Saint Paul saith, that the foundation of God standeth sure, and hath this seal, 2. Tim 2.19 The Lord knoweth them that are his. God also hath numbered all the hairs 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 hid from his infinite Wisdom. How therefore should he not discern and know all his Elect & chosen in general, and every one in particular, whom he loveth and tendereth with singular care above all things: Surely, if he should not know 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 known of him, and preserved unto 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 condemn them in the last & great judgement of the whole world. Therefore he knoweth severally and distinctly who they are, otherwise he could not separate them from the Elect, unless they were known to him by their particular persons severally, every one by himself. And further, God which numbereth and knoweth the stars of the Sky, the sand of the Sea, and all things that are contained in heaven and in earth, from the least unto the greatest, and from the greatest unto the least, knoweth them also. For he that knoweth greater and infinite things; cannot be ignorant of the lesser and finite things. And for a man to think or say, that there is not a set number of the Elect and Reprobate, that were to deny God, and to think that there is no God. For there is nothing more agreeable or proper unto God, then to discern and know all things in general, and every thing in particular, far more plainly and distinctly, than we can know those things that lie open under our eyes. And therefore, if any things, though never so little, should be exempt from the knowledge of God, his wisdom and providence should not be infinite, (which ought to extend itself, as well above all things, as through all things) and so God should not be God; whose knowledge were straightened unto a few things and particular, and not enlarged unto all things and universal. Also, here is further to be noted briefly and by the way, that there are many more reprobated then elected. This may first by most manifest testimonies of Scripture, and then by daily experience be truly verified and declared. Christ himself plainly 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 flock: Also the Parable of the seed in Saint Matthew, Mat. 13.4. doth in evident and express words explain and set forth this, when as only the fourth part of men are capable of the heavenly and spiritual seed, and bring forth fruit. And the rest either do not receive that spiritual seed, Mat. 13.19 or else suffer it not to grow, but set their studies and desires upon things below, which shall perish; so that they neglect and and contemn the treasure of eternal Life. By this Similitude, Christ himself declareth, who are elect, and who reprobate: the Elect are compared to the good and fruitful ground, and bring forth fruit, either more or less, according to the measure of the grace that is bestowed upon them. But the reprobate are compared either to barren and stony ground, or to thorns, which do choke the heavenly seed by one means or an other, and bring forth no fruit. So that in God's just judgement, 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 containeth infinite millions of men, so that with Moses they are compared unto the stars of the sky, and the sands of the Sea. Again, daily experience teacheth us, that the number of the reprobate, is greater than the number of the elect. For how many and how great kingdoms and regions are there, where the blessed Gospel of the Son of God was never preached, nor heard of? For none can attain true Faith and Salvation in Christ, without the word of God preached or taught. For faith, saith the Scripture, Rom. 10.17 cometh of hearing, and hearing by the word of God. They therefore which neither have not hear the word of God, cannot attain unto faith, and so to Salvation. And to dream of some secret inspiration, without the ministry of the word, is an harebrained conceit, which needeth no confuting. For although God be not tied unto the outward word, and that an extraordinary way may bring men unto faith, yet he hath so tied us unto the word, that without it in this matter we cannot judge any thing. Therefore, how many millions of men, as well young as old, have departed out of this life, before they have heard any thing at all concerning Christ and his Gospel? Such aught rather to be left unto the judgement of God, then to be judged by the censures of men. For it is evident, that Salvation cometh from nothing else, but from faith; and faith proceedeth from nothing, Tit. 1.1. john 17.3. but from a true and sincere knowledge of God & of Christ. And this true knowledge of God and of Christ cannot be had elsewhere, but from the Gospel only. Therefore how can they obtain faith and Salvation, which have neither heard nor read the Gospel? But seeing this kind of men is one of the four 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 be not converted to day, they may be to morrow converted. Concerning false christians, which are mingled among the true ones, as tars amongst the good corn, I say nothing in this place: That Similitude of the seed and of the Sour in Saint Matthew, doth plainly 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 hear God's word, and profess themselves to be such: for because that many brag and boast of the show and title of godliness, whose heart notwithstanding is most far from it. Therefore our faith will be shaken and waver, except we remember, that many of them are false brethren, which speak and boast of the name of Christ. Let not their falling away, which surely will come, overthrew our faith and bring it to ruin. As by the multitude of them that shall be damned, the greatness of God's wrath against them may be gathered; so also by the scarcity of those that shall be saved, the abundance of the Love of God towards them may be collected. And men ought to examine by their faith, 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 unrepentant persons: which being oftentimes admonished by the word of God, or endued with other good benefits, or afflicted with such or such calamities, yet repent not, nor cease from sin. Again, by how much the greater and more severe the wrath of God is against the rebellious & stiffnecked, by so much the greater and more notable is his Love and Mercy towards the penitent, and such as cease from evil. So that the fewer they are, the dearer they are unto God; for rare things are usually more fervently beloved, and more carefully tendered. This scarcity of the Elect, and multitude of the reprobates, aught to trouble no man, nor weaken any man's faith: neither is the grace and mercy of God for that to be thought straightened into a narrow room: and Christians ought not to despair 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 powerful by it, there God hath his Elect. Therefore all they which embrace the Gospel of Christ, and by a true faith put their whole trust and confidence of the obtaining of Salvation, in the sole mercy of God, and in the only Sacrifice of Christ; and are not strangers from the holy Spirit, but do bewail their sin, and have an hearty desire and care to profit in true faith and amendment of life; they may surely persuade themselves, that they are elected from everlasting, and that they shall never perish. For the Scripture doth every where reduce men unto Christ, and to true faith in him, that men might confirm themselves concerning their Election; and pronouncerh such blessed. And Christ himself in Saint john saith, that God so loved the world, that he gave his only begotten Son, Chap. 3.16. that whosoever believeth in him, should not perish, but have everlasting life. Christ here, doth not restrain faith unto those only, which were then present and believed in him: but enlargeth it unto all the Elect in general, which have believed in him from the beglnning of the world, and shall believe in him unto the end of the world. This he evidently showeth and expresseth by this word, (world) by which he comprehendeth and pointeth out the Elect and chosen only of all ages, which have been, and which are now, and ever shall be, unto the end of the world, dispersed through all the Coasts and Countries of the world. And so Christ figuratively putteth the whole for the most chief and most excellent part. But Christ therefore calleth his Elect, the world; because that in their nature they are corrupted, and in their will strangers from God, and in their desires and studies only bend and fixed unto things of the world, and not to things that are above and spiritual. And so Christ doth highly extol and commend the love of God in loving them, and doth condemn, and throw down to hell their works and merits. So that by the name of the world, he doth signify the Elect only; which alone he so loved, that he gave his only begotten Son for them: but he did not mean the reprobates by that name: for he vouchsafeth not them so much love, as to give his Son for them: for so they also should be saved, (which cannot be.) Indeed he loveth them with a temporal love, as to create them, to preserve them, and to enrich and endue them with many benefits, which end with this life. But he loveth them not with his everlasting and free Election. And Christ will have us instructed here, that the gift of heavenly understanding and saving faith, is not only a certain and altogether an unfallible token of the grace of God, Act. 13.48 but also that it is not common to the reprobate, but proper and peculiar unto the Elect only. Therefore faith is called by S. Paul to Titus, the faith of the Elect. Tit. 1.1. Seeing therefore, that faith is given only unto the Elect, and that the greater part of men refuse the pure doctrine of Christ and of faith, and lend their ears unto fables; the multitude of the reprobate ought not to make the faith of the Elect unconstant or wavering: because that their incredulity and stubborness, doth not derogate any thing from the doctrine of the Gospel and Christian faith. Certainly it is no marvel, that the whole world, from the East unto the West, and through all other coasts thereof, is so replenished and over-flowed with such gross errors, and so many corruptions and disorders; and that the wholesome and blessed Gospel of the Son 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 saith to the Thessalonians, is not of all men. Therefore although the multitude of the Infidels do go about to put to the worse, and to scatter this small company of the godly; yet because this relieth upon the faithfulness and power of God, it shall never be vanquished; and that multitude shall never obtain that, which with great and continual contention it coveteth to obtain. Forasmuch therefore, as faith of the Gospel, and sure trust in Christ, are two most true arguments and tokens of everlasting Election and Salvation: let all Christians which profess the Gospel of God, and do believe in Christ, believe and be resolved of this, as of a most sure and certain thing, that they are elected of their merciful God from everlasting: and let them uncessantly beseech God with fervent prayer, that their faith by daily addition and increase may be augmented and strengthened: Phil. 1.6. For faith, and the increase of it, is promised of God, and he will begin and perfect both: so that he which believeth not to day; or wavereth in doubt, may believe to morrow, and have a more settled hope. For every one ought, from the great goodness of God, to conceive and entertain great hope also. And let not a man doubt or distrust of free mercy and eternal election, for these or these slips or falls. For the examples of all Ages, and the lives of the most holy men do openly enough declare, that man as long as he is in this transitory life, is frail and subject to falling; but the grace of God standeth and remaineth sure and never faileth. So that he sustaineth those that fall, Psal. 145.14. and lifteth up those that be down. But more signs, whereby a man may more surely know and be persuaded that he 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 speak of the Proprieties, which are under the doctrine of Election, and aught to be considered with this mind and purpose, that so great a thing, in which the whole matter of Salvation consisteth, might the more plainly and familiarly be conceived and understood in this particular distinction. For in the general handling of any thing, there is indeed some light and knowledge, but in the particular doctrine, where the whole is divided into his parts, and the parts are handled orderly one by one, there appeareth and is conceived much more light and perspicuity. So that in these Proprieties, a man may most safely build up, and sound confirm his faith 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 virtue and effects following them; so that the effects with the Proprieties, and the Proprieties with the effects, have a continual agreement, and an unseparable 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 itself is eternal and free, in like sort the gifts and graces which do spring & redound unto the Elect, out of it, as out of an heavenly Fountain, must needs be eternal also; by which they are changed and reformed unto the Image of God, from glory to glory, until they come to life everlasting, and into that blessed and heavenly world to come. Here is taught, what and how many things are necessary for them to know, which desire to be conversant in this doctrine of Election rightly, and with sound profit to themselves. Again, although many more shall perish everlastingly, then obtain Salvation, yet no Christian should for that distrust any thing of his Salvation, because the Scriptures do no where expressly affirm, that this or that man in particular is of the number of the reprobate. CHAP. 23. furthermore, that every man may the more safely exercise himself in this doctrine of Predestination, and profit sound in it, these four heads must always be known and considered. First, that eternal and free Election in Christ, be accounted to be the only groundwork of all Salvation: and that so, that not the least part of Salvation be sought elsewhere, then from that one doctrine of Predestination: which, if it should be sought elsewhere, the true & natural meaning of the Scripture in many places will not only be miss, and the conscience out of quiet, and tormented, being vexed as well with continual fear, as doubting; but also Salvation itself will be hazarded. But seeing that I have spoken more fully of this matter in the Chapters foregoing, and that this doctrine is confirmed by testimonies of Scripture, I think there need no more to be spoken of it in this place. Secondly, that concerning God he conceive nothing but a most sure and strong hope of his salvation, and be most certainly persuaded in himself, that he is one of the number of the elect; and let no sins, or continual slips weaken his faith, or discourage his hope concerning his election. For oftentimes many are of the number of the elect, which live a very bad life, and yet by the goodness of God are brought to repentance, through whose patience they are not taken out of this life in the very committing of their wickedness, that it might be made known unto them and their fellow heirs, out of how great a mischief the grace of God can deliver them, as Augustine speaketh. Moreover, Tom. 7. Colum. 170 Rom. 8. although the holy spirit do govern the children of God, yet many times it suffereth them to fall into great sins, that they might be more and more humbled, and being so humbled, they might repent the more heartily, and have a fellow feeling of others that fall; and yet afterwards he bringeth them again into the right way to salvation by true repentance: and if a man believe not that he is of the number of the elect, he shall surely do great injury against God; as if he would mock any man, or call any man unto Christ in vain. Again, although many more be ordained unto destruction then to salvation, yet that ought not to move or trouble any man, because that the Scripture doth no where say, that this or that man in particular is a reprobate; therefore let not this or that man think himself of the number of the reprobates, which if he shall do, and believe that he is a reprobate he is injurious against God, and envious of his own salvation: but let him much diligently betake himself unto continual prayer, and give himself to the reading of the Gospel, and exercise his faith in Christ by the study of holiness, and say with the Apostle, Luke. 17.5. Lord increase my faith: and then in the end he shall truly feel in his soul more and more that he is of the number of the elect. Furthermore, let no man presuppose that he is hated or detested of God, by reason of any afflictions, how great or how lasting soever they be. For God is then most ready to bestow life everlasting, when he showeth himself to be contrarily minded, as Augustine elsewhere well observeth. So that when he afflicteth Christians with these or those troubles, he doth either chastise their sins, or else they are exercised in a spiritual trial: and such are proposed unto others as valiant and worthy captains, either for their willing obedience, or else for their invincible patience and strength: and they being stricken with these afflictions as with God's rod, are reduced unto a more sober carriage, and right-course of life. So the fatherly love of God striveth with the perverse wickedness of man, until at the last it softeneth it, and maketh it better. And so S. Augustine rightly witnesseth elsewhere: The common cross and calamity of the godly is not a sentence to punish, but an affliction to heal, therefore he often punisheth his children to drive them to repentance, and draw them to himself. Hither appertaineth that of S. Austin, which saith elsewhere. The afflictions that oppress us compel us to go to God. To this also belongeth that of the Prophet Amos, Amos. 4.9. who saith, I have smitten you with blasting and mildew, your great gardens and your Vineyards, and your fig-trees, and your olive-trees did the palmerworm devour, yet have ye not returned unto me, saith the Lord. By these things therefore it appeareth, that God afflicteth his children, that he might amend them; and he amendeth them for this cause, to save them. Therefore let all the godly, not only submit both their hands, but also their whole body and soul under his rod, especially seeing that the afflictions that are sent unto them are as God's hammers, by which as upon an anvil they are formed and made fit for his kingdom and celestial glory. Seeing then that afflictions are as spiritual chariots to carry men into heaven, they do minister much better matter to trust well in God, than any matter at all to despair, so that they are to be accounted the medicines of our sins and the remedies of our falls. Again, out of them the godly learn, that God doth not grant nor promise unto his children a freedom from punishment, but that he only promiseth them a fatherly moderation in their punishments, that he will not execute vengeance on them in the highest degree. So that between this great gentleness of God, which otherwise might be some allurement unto sin, and his extreme rigour which would cast men headlong into destruction, this middle chastisement of his is put as wholesome temperature. So also must we judge of the inward temptations, with which as often as God doth prick and urge his children, so often doth he try their faith, & prove their patience, and stir them up unto earnest prayer. Therefore God will have his children to live here under a continual cross, both that being convicted of their own infirmity they might be humbled, and that being humbled, they might learn to seek strength and help from God; (for if things went always well with them according unto their own mind, they would not acknowledge their own weakness, nor think that they stand in need of God's help) and also that the stubbornness of the flesh might daily more and more be subdued, and brought under, by the remedy of the cross. And lastly, that they might be withdrawn from the desires of the world, and the concupiscences of the flesh, and be incited to the meditation and search of heavenly things, knowing that their felicity consisteth not in the things of this world. By this it may be plainly gathered, that the afflictions of the godly are unto them as it were spiritual provokements to call upon God, and most wholesome remedy and medicine for their sins. In which respect, those things which men think many times to be noisome evils unto them, are most profitable furtherances of their salvation. Therefore the afflictions which are sent of God unto his children, are to be accounted and esteemed in steed of a great blessing, because that in them Gods more than fatherly goodness is seen, because when his children refuse to come unto him being called by the loving voice of the Gospel, than he ceaseth not to seek them up, but draweth them unto him with his rod, as it were against their wills, otherwise they would consume away, and perish in their miseries. From whence may be noted again that our merciful God is more desirous to save miserable sinners, than they are to be saved by him, otherwise he would not so carefully sometimes by this and sometimes by that means seek their salvation. So that when God doth visit his children with these or those afflictions, he doth then give them an inward taste of his fatherly good will towards them, and so chastiseth them with his left hand, and refresheth and sustaineth them with his right hand. Thus in their common miseries they have a lively sense and experience that God is merciful unto them. Thirdly, he that will sound edify himself in this doctrine, and well fortify and strengthen himself on every side against all the assaults of Satan, he must contain himself within the compass and bounds of the word of God, that is and shall be a true rule for him to learn by, and the utmost limit of his proceeding. But he that without the word will rush into the hidden secrets of so deep a mystery, his proceeding shall not only be in darkness out of the way, but also shall be overcome of this so secret and hidden mystery: every man must therefore deal wisely and warily in this matter, for if a man with a foolhardy enterprise should covet to climb up such an high and steep hill, he may quickly catch an headlong fall backward. Surely whosoever desire to pry into that secret decree without the light of God's word, they shall twined themselves into an endless labyrinth, in which they shall ever err, and never find issue out, seeing that secret counsel of God doth infinitely far exceed all the understanding and capacity of the Angels, for the Angels themselves, as Peter witnesseth, 1. Pet. 1.12 do desire to look into the Gospel, and if the Gospel be closed up and hidden from the Angels, which always behold the face of God, how much less are they able to search out or understand that hidden decree of predestination, which was decreed and ordained before they were created: for he that is ignorant of the lesser, cannot have notice & knowledge of the greater. Therefore the word of God is the only way, which can bring every man safely and readily unto the finding out of those things which they may know and understand in this mystery of predestination. So that where God hath opened his sacred mouth to teach, there let man also open his ears to learn; and where he hath closed up his holy mouth, there must also all way and means of inquiry be stopped by man, and where God ceaseth to teach, there let not man be desirous to learn and know any more. Therefore when God maketh 〈…〉, then let man also make an end of learning: and so that he may be safe from all error and danger, let him follow God going before him in his word, and that shall be unto him as a most clear shining light to find out those things which are to be known concerning predestination. Fourthly and lastly, to be assured of our election and salvation, and to reap fruit thereby, we must not begin at the first cause, namely the causes and first beginnings of election, for all means of learning and knowledge that way, is not only debarred and shut up from us on every side, but even from the Angels themselves: but we must learn and come to the knowledge of the certainty of our salvation from the later, as it were by the effects. But of this hereafter shall be spoken more largely and plainly, when all the links of this chain are handled, and what those effects of election are, which may thoroughly confirm us, and make us sure of our election and salvation, as most true and infallible arguments, we shall hear hereafter more at large, when we have spoken of vocation, justification, and glorification. So, hitherto we have spoken of the foreknowledge of God, and those things which pertain unto it, likewise of predestination, and those things which belong unto it. Now those things which remain to be spoken, follow orderly one by one in this chain which we have in hand. Hear is a passage made from the doctrine of predestination unto vocation, as from the cause to the effect: and is showed how the secret predestination of God is made known unto the elect by vocation. In vocation, first the ambiguity of the word is expressed, how many ways it is taken, and how it is divided. Then is showed by what means it is done. CHAP. 24. NOw in Paul's chain vocation followeth, and the Apostle proceedeth from the cause unto the effects, and showeth how this secret predestination is revealed and applied unto men, therefore vocation is the third link of the chain of salvation, which is set next to predestination in an order most convenient, for by this God doth give open testimony of his will, and showeth whom he did elect and mean to save before all ages. Predestination indeed, in a generality and universally, doth pronounce that some men are elected from everlasting unto salvation, and that some are justly appointed from everlasting unto destruction: but vocation doth open and reveal this hidden decree of God unto every of the elect: they are enlightened and regenerate by the spirit of God; and so it is manifested, how that of unworthy, they are made worthy: the remnant are forsaken justly in their wickedness and ignorance, that being unregenerate they may perish and be damned. But the Apostle showeth, that the grace of God is to be considered of the elect two manner of ways: Fi●…●ee setteth forth the incomparable favour and 〈◊〉 of GOD towards them in the word 〈…〉 Secondly, in this word (vocation) he comprehendeth, and as it were pointeth at with his finger unto the elect the great gifts and excellent benefits which slow from predestination, as from a bottomless fountain, for God will make himself known, and impart himself unto the elect by his benefits, in which his lively image and shape appeareth, for God cannot be searched out and known of any man in his hidden essence and secret predestination. Therefore the Apostle doth here orderly declare and reckon up certain means and several ways, by which the elect are drawn unto Christ, and brought unto life everlasting; and so showeth, that our whole salvation, and whatsoever is necessary and pertaineth unto it, doth depend and proceed from God's eternal election. Concerning vocation, somethings must be spoken more at large for our better learning and understanding sake, but least any man should be deceived by the ambiguity of the word, the significations thereof must be unfolded and distinguished, for vocation in the holy scripture doth signify oftentimes the very action of calling; otherwhiles it signifieth that happiness to which men are called, namely everlasting life, and heavenly glory. Then, in respect of the twofold kind of men, there is likewise a twofold kind of vocation, the one is unto some office, and not unto salvation. So Saul was called to a kingdom, so judas was called to the Apostleship, when notwithstanding neither of them were ordained unto salvation. In these and such like the goodness of God is so great, that he vouchsafeth oftentimes an honest calling even to the most wicked men. The other kind of vocation is, unto some office, and unto salvation also. So Paul and the rest of the Apostles were called unto the office of preaching the Gospel through the whole world, and unto salvation likewise. So also many other godly men are called, both unto some certain office and kind of life, and also unto salvation and everlasting life. That these things may the better and the more familiarly be conceived and understood, we must know, that one vocation is outward, and not effectual unto salvation; and another is inward and effectual unto salvation. The outward calling is that which consisteth only in the outward preaching of the Gospel, this concerneth only the superficies or outside of the understanding. This indeed beateth the ears with the outward sound, but entereth not into the heart, and hath no firm and steadfast root in it: and therefore this vocation is not durable, but continueth only for a time, and is like unto the corn that fell upon the stony ground, Math. 13.6. which because it hath not sufficient moisture under it, it can not fasten, and take deep root, but when the Sun riseth and parcheth it, it is dried up, and withereth away. From this vocation the reprobate themselves are not excluded, but many of them also are called by it as well as the elect. And although that some of the reprobate do come unto some knowledge of the truth, and consent thereunto, and are enlightened therewith, yet notwithstanding they never come unto the true acknowledgement of the Gospel, nor to the plain confession of a true faith, but as Saint Paul saith unto Timothy, 2. Epist. 3.7. they are always learning, and never come to the knowledge of the truth. Their study seeing that it is accursed from above, is a preposterous study, to which knowledge never accordeth, for they are always unconstant, and tossed up and down in their restless mind like a reed, so that they can apprehend no certainty, and whatsoever they do attain unto, doth exasperate the judgement of God against them, and turneth to their greater condemnation, and maketh them the more without excuse. By this it plainly appeareth, that all to whom the doctrine of the Gospel is revealed, are not effectually taught thereby, and inwardly called. The vengeance of God is wont to punish the wickedness of the reprobate two manner of ways, Amos. 8.11 for either he taketh from them the use of the word, or leaving them the word, he taketh away their understanding, Esay. 6.9. and darkeneth their capacity, that in seeing they should not perceive, and in hearing they should not understand. So that the whole doctrine of the scripture is unto them as a book shut up and sealed: Esay. 29.11 wherefore although God do shine unto them with the most clear light of his word, yet Satan hath so blinded them, that they altogether grope for their way in the great brightness of light, and understand nothing at all, and so see not the Sun shining at midday. Hence it may plainly be gathered, that the word of God is not preached unto men to one end, but for diverse ends, and by God's wonderful judgement, is in such sort tempered and disposed on both sides, that it is no less the savour of death unto death unto the reprobate, than the savour of life unto life unto the elect. So by one and the self-same word of God the reprobate are as well distressed unto condemnation, as the elect refreshed unto salvation. This is by all means a fearful and a very great judgement of God, in that many of the damned are called by the outward ministry of the word, as the children of light, and are adorned and endued with some knowledge of the truth, which notwithstanding afterward are separated and rejected from the Church, as the children of darkness, and the bondslaves of Satan. But the sound and true knowledge of the truth of the Gospel, is proper to the elect only. This Christ himself doth express and declare in Matthew, saying, Mat. 13.11 Mark. 4.11 To you it is given to know the mysteries of the kingdom of heaven, unto others it is not. So also in john he saith, john. 17.6. I have declared thy name unto the men which thou gavest me. So likewise the Prophet David saith, Psal. 25.14. The secret of the Lord is revealed unto them that fear him, and he will make known his covenant unto them. By these three testimonies of scripture it is proved, that the elect only are enlightened into the true and saving knowledge of the scripture, and therefore they are said to be of the truth, & to hear the voice of Christ. Of such doth the Church of God consist, which is called the pillar and foundation of truth. These love the pure doctrine and truth of the Gospel, and keep it safe and unpolluted from all errors and corruptions, 2. Cor. 4.3. but unto the rest the Gospel is covered and hidden, and therefore they remain and perish in the blindness of their heart, and ignorance of God. That vocation which is inward, and effectual unto salvation, is the powerful motion and working of the holy ghost in man, whereby the mind is enlightened to understand the mysteries of the kingdom of God, and the will renewed to like well of God's good will and pleasure. In this vocation five things ought to be considered and marked. First, how God revealeth his eternal election unto us. Secondly, by what and how many means this calling to Christ is wrought. Thirdly, that it is set far out of our power, and only in the hand of God. Fourthly, how it may be certainly acknowledged and known of us. Fiftly, that the times of this calling are sundry and diverse. For the first we must know, that the eternal election of God is revealed and made known unto us two manner of ways, to wit, by the word of the Prophets and Apostles delivered unto the Church, and by the Holy Ghost, by which the elect are illuminated unto the true knowledge of God, and unto everlasting life. For although that all things which God would have known in this life concerning him, and which are necessary for us to the attaining of salvation, be absolutely and perfectly contained in the word of the Prophets and Apostles, yet by reason of the blindness of man's understanding, and the backwardness and frowardness of his will, they are not sufficient to work in us a true knowledge of God and of Christ, but that God must needs work effectually in us by his holy spirit, that we may understand them as we ought to do, and sound consent unto them being so understood. Therefore there can come no greater benefit from heaven unto man, than the true knowledge of God, and faith in Christ. Hear for our better understanding-sake we must mark, that God by his word doth lay open his will unto all men in the whole Church, but he revealeth it, and maketh it known by his spirit unto the elect only, and that not only unto all together in general, but to everyone by himself in particular. This kind of revealing is the proper work of the Holy Ghost, they therefore which stubbornly and of set purpose resist it, do sin against the Holy Ghost, and shall be condemned without any hope of forgiveness, (as the scripture witnesseth. Mat. ●2. 31. And this effectual vocation is manifested and revealed almost by the same means 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 plainly declare his will towards us, to wit, that he wisheth well unto us, in that he inviteth and calleth us unto himself, which were wholly corrupted, and altogether enemies unto him. Hear therefore doth he indeed and by lively experience teach us, that he is more prompt and ready to defend and save us, than we can desire to be saved and defended by him, whilst that of enemies and foes he maketh us his friends; whilst that of unwilling he maketh us willing; whilst that of infidels, he maketh us believers. Doth he not thus offer salvation unto us of his own accord? Surely except God should call us unto him, we should not only never come unto him, but also we should remain sworn enemies and adversaries to him, and to our own salvation. But in the mean time by the inspiration of his spirit, Ephes. 1.9. 1. joh. 5.20. he doth make fit and dispose our will to trust and believe in him. For God doth not only reveal unto us the mysteries of his hidden will, but also giveth us a mind, that we may understand and know those mysteries. In this calling, there is no violent motion to be dreamt of, by which men are drawn against their will, but it is a quiet and fatherly persuasion of the Holy Ghost, by which of an unbeliever, Phili. 1.13. a man is made a believer. For first, he doth clear and illuminate our mind by his holy spirit, that we may understand. Secondly, he doth renew and change our will to affect that which is good, and do that which is right. So God by this effectual calling doth beget faith in us, whereby we may apprehend the obedience and merit of Christ, and apply it unto ourselves. This incomprehensible goodness and mercy of God toward us, is to be embraced & beloved with our whole soul. For when he draweth us unto Christ, and calleth us unto himself, 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 us, which may make us worthy or fit for the kingdom of God. So that faith and a spiritual life is wrought in us from above, altogether of nothing. Faith followeth this calling, which ariseth from the word of God being well understood, and the inward motion of the holy spirit. Hear is to be noted, that the word of God and the holy spirit ought to be joined together in this effectual calling: so that neither the word should be separated from the spirit, nor the spirit from the word. For those things which God hath joined together, are by no means to be put asunder. And that God hath joined togother the word and the spirit in the public ministry of the Church, it is manifestly cleared out of Esay, Esa. 59.21. where God speaketh thus: This shall be my covenant with them, saith the Lord, My spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, saith the Lord, even from henceforth for ever. This is a most sweet promise, that God by his ministry will always, even to the end of the world, teach and gather together his Church with his word and spirit. They which reject this order which God hath established in his Church, are but vain boasters, that they obey God: so that they which separate the spirit from the word, and seek for new revelations, are mad, and turn aside out of the right path of heavenly wisdom, and wander altogether from the way of salvatio: for the spirit separated from the word, is not the spirit of God, but of the Devil. They therefore wliich brag of the name of the spirit, despising and rejecting the word, they are not the ministers of God, but of the devil, for whom also they gather together a Church: but the spirit joined together with the word, is the soul and life of it. For the spirit doth quicken the word in the ministry of the Church, & maketh it fruitful, and taketh wholesome root in the hearts of men, & bringeth forth fruit. Seeing therefore that this word of God is that only instrument, by which the holy ghost showeth forth his power to the saving of men, his ministers therefore should with earnest & undaunted study, give themselves unto it, that they may handle it rightly, and deliver it unto the people most diligently. And that they may the more commodiously perform this, they must duly consider, & daily practise these three things. First, that they keep that word of God pure & uncorrupted, not adding to it, nor taking from it, as do the Papists, being liars in adding, and sacrilegious in taking from it. Secondly, that they understand it rightly according to the will of God, & the analogy of Christian faith. Thirdly, that they interpret and apply it unto those ends and uses, for the which God hath ordained and appointed it. These three things, except they shall daily consider & practise, they shall not only beat the people's ears with an empty sound without any edifying: but also they shall set open a wide gap for Satan himself for to sow errors by: for he neglecteth not such an occasion offered, but most carefully layeth hold upon it wheresoever he may. For the word of God being distracted & drawn from the right and natural meaning thereof, ceaseth to be the word of God, and becometh a snare to entrap & deceive men. But the whole fault shall fall upon the Ministers, which shall in no wise escape vengeance. And where it is well understood, & rightly expounded, it is the effectual & wholesome instrument of the holy spirit to convert & save men. 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 always 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 work it in the hearts of the elect, and by the daily proceed and increase thereof doth augment and preserve it unto the end of their lives. But the steadfast apprehension and applying of the promises of God, and the merit of Christ, is the express form and lively image of faith: in this consisteth the whole force and efficacy of faith. Gal. 2.20. So S. Paul doth in express words set down, saying, The son of God loved me, and gave himself for me. So true faith doth behold the general promise of God, and apprehendeth it, and maketh particular application to itself, certainly setting down this, that that promise of grace and salvation doth no less appertain unto it, then unto the rest of the believers. For then the promise of God is effectual in men, and cometh to the proper end and issue of itself, when it is apprehended by a true faith. Again, the word publicly preached in the ministry of the Gospel, is the instrumental cause of faith, and therefore that word is called by Paul the power of God unto salvation, Rom. 1.16. Rom. 10.17. unto every one that believeth, because that the holy ghost worketh by it in the hearts of the elect, so that faith springeth from the preaching & hearing of the Gospel. Therefore whatsoever the elect do hear with their outward ears from the public preaching of the word, that doth the Holy Ghost make fruitful and effectual in their hearts. Furthermore, a steadfast confidence, and a true hope in Christ, a fervent love towards God, also a sonlike fear 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 upon true faith as natural and inseparable virtues. So true faith doth rest self upon the fatherly love of God, and doth hearty reverence and worship God, as a good and loving Father, and doth continually study how to please him, and cleave unto him, and carefully avoideth 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 final cause of faith, is, 1. Pet. 1.9. the comprehending and conceiving of good things, to wit, life eternal and blessed immortality. And if any shall here subtilely object unto a man, and say, that faith is always here lame and unperfect, and therefore cannot make a man perfect and happy. For that which ought to save one, must be every way perfect and absolute: we must answer him, that faith, as far forth, as it abideth in the heart of man, as in the subject thereof, is always imperfect here, and scarce deserveth the name of virtue: But as it beholdeth and apprehendeth Christ, so it is effectual, and maketh men, of the sons of perdition, the children of God: then great power and saving actions are ascribed unto it by the Scripture, as, that it justifieth men, that it quikneth them, and saveth them. So that faith doth not save and make happy any man, in regard of the subject in which it remaineth; but it is said to save and justify a man in regard of the object whither it tendeth, and which it apprehendeth. For Christ being laid hold on by faith, saveth a man, whether that faith be great or small. And, that Christ being apprehended, with a little and slender faith, doth yet save and justify a man, the examples of the holy Scripture declare manifestly enough. For that Ruler in john, although he were endued with a very slender and weak faith in Christ, john 4.49.53. yet for all that, Christ rejecteth him not, but justified and saved both him and his son, with all his household. So likewise he in Mark, Mark 9.24.25. although he was said to have a mean and a weak faith, yet Christ being laid hold on by it, took pity upon him, and healed his son, that was possessed of the devil. Here is notwithstanding diligently to be marked, that in these manner of speeches, wherein in the virtue of saving is attributed unto faith; the power and force of the efficient cause, is attributed unto the instrument, by which it worketh and is effectual. So that when justification & salvation is ascribed unto faith, as unto the cause, than the object of faith is understood. For Christ cannot be apprehended, but by saith only, 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 spirit, then by the outward preaching of the word. For, although God by his Ministers should speak and call unto us a thousand times by the voice of his word in the Ministry, yet, unless we be drawn inwardly by the spirit of God, we shall never come unto him. Many and most wonderful examples of all ages, have sufficiently declared this, and do yet at this day declare it. Whereby it may be gathered, that this Calling is placed in the good will and hand of God only, far out of our own reach. For he alone can illuminate us, and convert and change us into new creatures. For in this calling, the whole man is repugnant unto God that calleth. john 6.44. Psal. 51.12. Therefore Christ in S. john useth this word (drawing;) & David useth this word (creating) speaking of the conversion of man. Christ by the word (drawing) showeth, that this heavenly grace cannot be conceived of the natural man, but that there must be a new mind and a new understanding to conceive it. And David by the word (creating) would teach us, that the renewing and amendment of man, is so difficult & hard a work, that it can be wrought or brought to pass by no creature. Bara. This he showeth by the Hebrew word (Bara) he created, which properly signifieth, he made a thing of nothing, which which was not before. Secondly, it signifieth, to bring to pass some singular and wonderful work, out of some matter already created, which cannot possibly be imitated by any creature. So that this regeneration of man, is a certain spiritual creation, by which the regenerate are transported into a new life, and prepared for that heavenly glory, which never shall have end. Here is refuted the error of the Papists, concerning the strength that is in man, and showed in what things an unregenerate man hath free-will, and in what not, and how far free-will stretcheth itself. And the gross ignorance or manifest impiety of the Papists is disclosed. CHAP. 25. THe Papists in this doctrine of Vocation, do err most shamefully, which think and write, that there is a certain natural faculty in man, by which he may come of his own accord unto the embracing of the grace of God. For so they do not only wickedly seduce and miserably deceive men, but also do open injury unto God. For they take so much from the justice and grace of God, as they do give unto the natural faculty and power in man. For the grace of God, and the power and faculty of man, are in this matter opposed as contrary one unto an other, by which jointly together, Salvation cannot be wrought. For one and the self matter and thing cannot by any means be brought to pass and proceed from contrary causes. And in this matter, they do follow and maintain the damnable opinion, and manifest dotage of the Pelagians. For they did wickedly think, and teach as ill, that it was in the power and will of man, to believe or not to believe. But the Scripture of God depriveth man of all goodness, and that so, that it leaveth him not so much as a good thought, the least part of a good work. For the Apostle to the Corinthians doth expressly say, that we are not sufficient of ourselves to think any thing that is good. 2. Cor. 3.5. So that this spiritual grace cannot be conceived with our natural senses, and natural reason cannot direct a man unto God. This place ministereth occasion, to speak some few things concerning free wil But that they may the more rightly be understood, and the more familiarly be conceived, we must consider the two estates in man: The first in a good and innocent nature, before the fall of man; the second in an evil and depraved nature, after his fall. Man before his fall, was endued with most free power, to will and do that which was good: for man was created wholly according to the Image of God. Gen. 1.27. Therefore all his actions, as well outward as inward, were agreeable to the will of God. But by his fall, man lost not only himself, but also his free-will together with himself. So that look how great ability there was in him before his fall, to please and serve God; so great desire of sinning is there in him now, and wilfulness of rebellion against God. Again, as before his fall, there was in him the habit of all goodness, and the absence of all evil; so now there is in him the habit of all evil, & the absence of all good: for there is no evil in man, but by the loss of the contrary good. Here therefore we must know, that in outward and civil matters, a man hath some free-will, as that he may be obedient and subject unto civil justice: so he may obey his Parents, and reverence the Magistrates: so he may yield a certain kind of duty unto his Masters and instructors: so he may keep his hand from theft and murder, so he may keep his tongue from slandering and reproaching: So in other outward actions and things, man hath some freedom to will or not to will, accordingly as reason shall persuade him, that the thing is to be chosen or refused. And although that there be in man by nature, a desire of good and profitable things, and a loathing and hatred of things evil and hurtful; yet in all these, and in every of these, there is imperfection and error: because he doth not choose & do these natural & civil good things, so as they ought to be chosen and done, nor avoid the contrary evils, as he should avoid them. So that the love and loathing, in choosing and avoiding of those things which by nature are to be chosen and avoided, is common unto men with bruit beasts: for they desire those things which are agreeable unto their nature, and avoid and hate things contrary and hurtful. Notwithstanding, these things which the unregenerate man willeth, and doth, in these outward things, rather deserve the name of vice, then of true Virtue, because they are not aimed unto that end, unto which they ought to be directed. For every thing hath his reward, and is to be esteemed by the end. The honour of God, and Salvation of men should be preferred before private commodities. But a man that is left unto himself, cannot think nor do any thing unto these ends: therefore that which seemeth fair in the sight of men, and carrieth a great show of virtue and godliness, is unclean and abominable in the sight of God. But in inward and spiritual things, a man of himself hath no free-will and liberty at all: but in man there is a mere bondage of sin, and a most miserable slavery of Satan. Here man is so untoward & impotent, as that he is not able to begin or perfect any good work; nay, he is not able in his least thought to attain unto any thing that may be acceptable or well pleasing unto God; 2. Cor. 3.5. but with all the affection of his whole nature, he is obstinate and rebellious against God: because that of himself he can do nothing but sin, and that continually and of necessity; yea, beside all this, he is so corrupted and blinded, that he can neither see nor acknowledge his sin, except God by his law reveal it, and by his spirit declare it unto him. So that the misery of man consisteth chiefly in these things. First, because he is so corrupted both in body & in soul, and in all the parts of both, that he is more repugnant and contrary unto God, than any one thing can be to another. Secondly, because he neither knoweth this his corruption, neither will be brought to confess it, without much indignation and murmuring. Thirdly, because he daily increaseth this his corruption with many actual transgressions, and maketh it always worse and worse. Fourthly, because that by this access and increase of sins, he provoketh the judgement of God against himself, and day by day maketh his condemnation the more grievous. Fiftly, because that by his own strength of nature he cannot amend his own corruption of nature, nor pacify the wrath of God, nor overcome and escape death. Therefore, as man by his own voluntary will depraved himself, and offended God; so by his own power he cannot amend himself, nor reconcile himself unto God. So that man could proceed from the habit of goodness unto the privation and loss thereof, but he cannot return from the privation unto the habit. Therefore free-will in man is so maimed, that it is sound on no side. For God when he created man in the beginning, gave him over unto his own will. But he by abusing his free-will, lost both himself and it, as Augustine saith. And to conclude, In enchirid. cap. 130. the Scripture doth not only teach us, but even the experience of every one doth prove unto us, that all liberty to will that which is good, and all power to do that which is right, is lost by sin. But here the Papists do shamefully err and are grossly deceived, in that they measure the ability of man by the commandments of God. For when God teacheth that which is right, he doth not regard what man can do of himself, but he showeth and commandeth man that which he is indebted and bound to do. So that man is not loosed and freed from this obligation, because he is not able to satisfy and pay it. Therefore when as he cannot perform that which the law of God exacteth of him, he is convinced as guilty of his iniquity, that he may be constrained to acknowledge his sin, lest he should lay the cause of his condemnation upon some thing else. So that as often as the law of God doth will and command man this or that, it standeth not to skan how far man's power is able to stretch, but exacteth that simply of him, which by right it may. And when man cannot perform it, he is fast in bonds on every side, so that he can neither excuse his fault, nor lay it elsewhere. And so all cavilling and complaining are at an end. And although man be not able to perform those things that are prescribed and commanded by the law, yet notwithstanding he cannot be excused or defended as guiltless; seeing this infirmity and defect of strength came not nor proceeded from the Creation, but from the fall and fault of our first Parents. Therefore from this our frailty and weakness, there is no excusing of ourself to be taken or pleaded, but rather an accusation: For the law in the commandments, requireth that which was given us in our first creation. Therefore the Elect and godly do understand by the commandment, that they are not able to do that which is prescribed in the law, and therefore they fly unto the mercy of God, and help of the holy spirit, & pray that just revenge be not inflicted upon them: but all excuse and defence is cut off from the reprobate. Therefore that unsavoury inference and conclusion of the Papists ought to be hissed out, by which they conclude thus: God hath commanded it, therefore man may perform it: whenas God by that means showeth man his iniquity & frailty, that acknowledging it, he may fly unto his grace; for it is he that worketh in man, both to will, and to do, Phil. ●. 13. as Saint Paul teacheth the Philippians. Let every man therefore sincerely and from his heart acknowledge, that he is the servant of sin, that he may be delivered and freed by the benefit of Christ: no other freedom may be found, which mny prevail with God. As often therefore, as we find the commandments of God in the Scripture, which enjoin us that which we cannot do, so often let us remember that notable saying of S. Augustine, Epistol. 24. which saith, Give me O Lord, that which thou commandest, and command what thou wilt; otherwise, if thou enjoinest us but the least thing, we shall not be able to bear it. Here the Papists discover their gross ignorance of the Scripture, because they fayne any concurring of free-will with grace, as if man in things spiritual, pertaining unto Salvation, could of himself perform any things by which doctrine they labour to prove, that man is not beholding to the grace of God, for that good which he hath, and is able to perform. But the true Church of Christ doth most rightly believe, and most sound confess, that God causeth and worketh all that good in man, which he hath and doth perform. For the Scripture doth every where, and manifestly attribute that wholly unto God: as when God saith by the Prophet EZechiel; I will give unto you a new heart, Chap. 36 26 & 11.19. and will put my spirit in the midst of you, and will take away the stony heart out of your bodies, and will give you an heart of flesh. Here God ascribeth regeneration unto himself, because he alone doth mollify and change an hardened and stubborn heart. Therefore this cannot be translated unto the ability in man, but that something shall be detracted from the grace of God. Therefore this ground and principle must firmly be holden, and kept; that there can no good thing come into our minds, which proceedeth not from God. This whosoever doth from his heart believe and freely confess, holdeth the foundation of piety unshaken, Li. 1. ca 20. as Augustine saith in his book of Free-will. Therefore this whole division, which they make between the grace of God, and the ability of man, aught to be rejected as wicked and blasphemous: for it hath no proof out of the holy Scriptures. Furthermore the Papists, whenas they prefer their own ability before the grace of God, and make his promises of no effect by their precepts, do indeed sufficiently declare, that they have more confidence in themselves, then in God that promiseth. Out of doubt, being glutted with their own righteousness, they do not hunger much after the righteousness of God. But let the godly, which love the righteousness of God and their own Salvation, know this; that all the power of free-will, such as the Papists dream of, is a vain fantasy of man's brain, and a feigned and cursed fable; which these idle bellies have invented for filthy lucre sake, and do force it upon the ignorant common people, and labour to persuade them thereof, under the show of holiness. But the word of God expressly and manifestly teacheth us, that the will of man of his own power is not able to begin any inward obedience, without the holy spirit, much less to perform it. For God is he alone which worketh in man both to will and to do; Phil. 1.6. john. 15.5. The holy spirit is the only teacher of all heavenly wisdom; and he is the only author and finisher of all spiritual goodness and virtue; he only worketh in us all the knowledge and worship of God; he worketh in us faith and the fear of God; he sanctifieth us and quickeneth us; he comforteth us and saveth us; to him only be praise and glory for ever. Certainly, the wickedness and corruption of man's nature is horrible, in that it is so much void and empty of all goodness, and so deprived and bereft of all power to will well, or to do good, that not the least thought can proceed or be drawn out of it, which may be acceptable and well pleasing unto God. So that man in his own nature is wholly turned away from God, and from all goodness, and by his own power is not able to change or subdue this his rebellion: whereby it cometh to pass, that he sinneth of necessity, and erreth continually, until he be renewed and amended by spiritual power from above. From hence therefore it may most truly be concluded, that the saving knowledge of God, and true faith in Christ, is a far more high and heavenly wisdom, than the understanding of man by his own ability can attain unto. Moreover, this Vocation which we speak of, as it neither ariseth nor dependeth of any natural causes; so also can it not be known by them. Again, the knowledge thereof is not to be sought in the secret & hidden foreknowledge of God; but to be found out by the latter, namely by the effects and signs thereof. For there is nothing more preposterous, nothing more dangerous, then omitting and neglecting the effects of Vocation, to seek for the certainty thereof in the counsel of God. And they which labour to do this, enter into an endless Labyrinth; out of which the light of man's reason can never rid or deliver them. Now the effects, whereby every man may know his Calling, are sundry and manifest. First, whosoever are called effectually unto Christ, john 8 47. do desire earnestly to hear the word of God, and to profile truly in it. Secondly, Gal. 4 6. the holy Ghost doth stir up in them a diligent worship of God, and doth kindle and inflame their hearts with the desire of thinking and doing good works; Tit. 2.14. and doth beget in them a true hatred of evil, as to detest & avoid sin 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 their heavenly Country: which can be in none but in those that are called and regenerate. So that faith, and the fruits of faith, are the true and infallible effects and signs of a saving Calling: all which, as unseparable companions, and undoubted witnesses do follow an effectual Calling: by which is begotten in a man a lively and an effectual feeling of the favour of God. Whereas otherwise, if a man were not called and regenerate, his whole mind and will would be set upon evil things; he should feel no true taste of the grace of God, and should be able to do no good thing before God, as furnished only with human strength. They therefore which do conceive in their mind any good thing, and feel 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 souls, & justification before God. For he only inclineth the wills and the hearts of men to think and do that which is good and just. They therefore which have an hearty desire to do that which is good, howsoever the worthiness of their work answer not their will, yet nevertheless they may know, that they are called of God, and that they have the holy spirit within them, which worketh effectually unto their Salvation. For where he stirreth up that spiritual contention, between virtue and vices, there doth an effectual calling manifest itself, and declareth and showeth the power that it hath: because that striving between the spirit and the flesh can be in none, but in those that are called, and regenerate. For sin doth wholly possess the unregenerate men, but it doth but only hinder the regenerate, and set upon them with great and continual bicker. They therefore which do acknowledge and confess themselves to be unperfect, they may certainly resolve with themselves that they are called and renewed. For this is (as one saith) the perfection of Christians, to acknowledge their own imperfections. But if men feel no such effects 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 their calling. For God doth not give all his gifts and benefits at the first, and in one day, but enlargeth and increaseth them by degrees, Rom. 1.17. and by little and little. Again, there are sundry and diverse times of calling: Matth. 20. vers. 1. and so forward. For some he calleth in their first age, some in their middle age, some in their old age, & some for his great mercy sake he draweth to himself in their last gasp of life. So that they which as this day feel not the effects of their Vocation, they may feel them to morrow, or the day after. But when God deferreth faith and repentance even unto the last pang of death, then doth he witness his singular love and mercy towards miserable sinners. For by such examples he comforteth them, who have fallen into such or such sins, and have remained in them as it were ensnared and lulled a sleep for a long time; that they should not for those sins, though grown old by long continuance, be cast down and despair of obtaining mercy: because that the incomprehensible grace of God doth remit all manner of sins unto those, which are penitent from the bottom of their hearts: and because that the greatness and power of grace is of far more force to save man, than the strength and power of iniquity is to condemn him, as Barnard elsewhere speaketh. Lastly, we must think this, that true conversion unto God, and repentance, is never too late. Whosoever therefore shall truly and hearty repent, even at the pangs and point of death, for him is the grace of God prepared, and he may hope for certain Salvation. Again, true and lively experience teacheth us, by the examples of those whom God calleth, even in the last gasp of life, that Salvation and Life eternal is altogether free, and every way an undeserved benefit. Therefore no man should despair 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 things be spoken of Vocation: Now it remaineth to speak of justification. Here is entreated of free justification, and showed how it may be known by Vocation or Calling: also what it is for a man to be justified after the phrase of the Gospel: and lastly, what are the special causes of justification. CHAP. 26. Justification is the fourth link in Paul's Chain, and this is set under Vocation or calling, in a most convenient and methodical order. For after that God hath called a man unto himself, and hath wrought faith in him by his spirit, through the word, strait ways are showed by the Apostle those benefits, which faith seeketh in God, and receiveth of him. faith therefore that ariseth from an effectual calling, hath respect unto justification. Moreover, faith doth not by the proper merit and work thereof absolve and justify any man; but it is said to justify a man, because it beholdeth and apprehendeth the free mercy of God in his promises. So that true faith embracing the promises of God, and applying them unto itself, is imputed by God unto man for righteousness, or (that I may speak more properly) the obedience of Christ his death is imputed to him for righteousness through faith. For our righteousness before God consisteth in the forgiveness of our sins, Rom. 4.6.7. as it appeareth by the words of Saint Paul unto the Romans. But the remission of our sins could not be obtained for us, but by the obedience of Christ his death. Therefore sin, which is set as a wall between God and us, must first be taken away. For as long as sin remaineth and is imputed unto a man, there is such and so great disagreement between God and man, as that he shutteth up from man all entrance unto his grace. So that the forgiveness of sins, without which nothing can fall out happily for any mortal man, as it is always the first and greatest benefit of God towards us, as concerning Salvation; so always by right it taketh and challengeth unto itself the first place: for of it, all other the gifts of God do depend. For God doth not lively and savingly do good and show favour unto any, but to those, whose sins he hath first pardoned and forgiven. So that when they by the Fatherly compassion of God, are taken away and wiped out, than the spirit of sanctification cometh in place, by the virtue and operation whereof miserable sinners are renewed unto the pattern and study of godliness. Therefore God doth first reconcile men unto himself by the free remission of their sins. Then doth he regenerate them by his spirit into righteousness and newness of life, and calleth them to himself, and draweth them to Christ. Saint Augustine having respect unto this, said rightly, Regeneration beginneth from the remission of all our sins; with which saying that holy man would teach us, that God then worketh by his grace in man unto righteousness and eternal life, and is then truly and lively perceyved, when a man's sins are pardoned. By this it clearly appeareth that free remission of sins is the first benefit that cometh unto man in this world, tending unto eternal life. They therefore which begin from any other benefit of God which concerneth Salvation, are like unto foolish Physicians, which are careful only to curesome grief, and little or nothing desirous at all to know and take away the cause of the disease. For that is the sound curing of any disease, which beginneth at the cause & taketh that away. So likewise that is a true deliverance indeed, whenas God by the free remission of sins, showeth himself a good and merciful father. Therefore this remission of sins, in respect of God, goeth before our Calling; for God doth not reconcile man unto himself, nor take him unto mercy, by any other means, but by the free remission of sins. But in respect of us, our Calling goeth before it: for, by it we begin to know and understand that we are justified. For when we are called, then is the gate unto righteousness opened unto us, then is declared what is given unto us, and what we are to look for: then also do we behold the mild and merciful countenance of God, as in a clear and crystal glass. But that justification may the more plainly be understood, and the more familiarly conceived, these five things ought to be marked and considered. First, what that word to justify, doth signify, and whence it is taken. Secondly, what true justification is, and what is the cause thereof. Thirdly, what manner of thing justification is, and what proprieties it hath. Fourthly, what good cometh unto us by it, and how it may be known. Fiftly, who are they that are justified, and do obtain free remission of their sins. To justify, in the Hebrew phrase, is to acquit one, and to pronounce him just. This is a political word, and a term of law, which is very often and much used in civil government. As if an innocent man should be accused of others as guilty, and should stand before the judgement seat of a just judge; there, when judgement shall be given and sentence pronounced, according to his innocency, then is that man said to be justified before that judge. Then this word of justifying is translated from a politic and civil order, unto spiritual matters: and so in the usual manner of the Scripture, to justify, is to forgive and pardon a man his sin. But before this be more largely unfolded, two phrases or forms of speech in Divinity are to be explained for the understanding sake of the more simple sort, namely, what it is to be justified by works, and what it is to be justified by faith. He is said to be justified by works, in whose life and manners there is thought to be so great integrity and holiness, as that it may deserve the praise and testimony of righteousness before God. So in this our time, there is found that wicked sect of the Papists, which attributeth so great integrity unto itself, as that in the perfection thereof it may fully answer and satisfy the just judgement of God. How true this is, Rom. 10. the day of the last and great judgement of Christ shall declare. But they which so establish their own righteousness, do fall from the truth of the Gospel, and lose the mercy of God. But he is said to be justified by faith, which layeth aside all thought of his own merits, and doth apprehend and apply unto himself the righteousness of Christ purchased by his death, with which being invested and clothed, he appeareth in the sight of God not as a sinner, but as just. Therefore in this article of justification we must pray for true faith and hope from God, that we may be able to renounce our own merits and worthiness, and rest ourselves upon the mercy of God only, otherwise we shall never have entrance unto true righteousness, which is of worth before God: for the grace of God only is abundantly sufficient unto righteousness, as Saint Barnard elsewhere speaketh most wisely and godly, when as he saith, It is sufficient for me unto all righteousness, to have him merciful unto me, against whom only I have offended. Therefore he is said to be justified before God in the phrase of the Gospel, which in his judgement is thought righteous, and is accepted and approved of him for his righteousness, and is no more accounted of him as a sinner, but as a righteous man, and by that name standeth before his judgement seat with an undaunted conscience, and joyful countenance. For a miserable sinner being excluded from his own righteousness, doth by faith apprehend the righteousness of Christ, (that is to say righteousness purchased by his death) whilst that he applieth the obedience of his death unto himself, with which being clothed as with his own obedience, he appeareth now in the sight of God, not as a sinner, but as a righteous man, and being endued with the obedience of Christ his death, he is much more gracious in the sight of God then if he had never sinned, and had righteousness of his own, gotten by the just and perfect works of the law. Hear therefore to justify is not of unrighteous to make a man righteous, which can be righteous indeed, and have no sin in him: but it is to account and repute him for a righteous man which wanteth righteousness in himself, to acquit him from all sin and guiltiness, not to punish him for his sins, but to love him as dearly as if he had never offended, and that for the death of Christ imputed and bestowed upon him; and whom God justifieth, he maketh equal to him which is just and hath not sinned. Therefore no man is justified by any other means then by believing, by apprehending the mercy of salvation by saith, and by applying it unto himself. But they which desire to be justified by works, shall never come unto righteousness, for it is a thing by all means impossible for any man to merit eternal life as a reward. So that man is then said to be justified by faith before God, when he hath obtained remission of his sin, not for any worthiness of his own, or for his own merits, but for Christ his sake his only mediator, such a one is wiped out of the number of sinners, and is esteemed as righteous before God. Therefore whomsoever God receiveth into favour for the merit of Christ, him doth he account for a righteous man, and pronounceth as righteous, his sin and guiltiness being taken away. By this justification the godly do attain three great commodities and benefits. First, that Christ hath taken away the severe strictness of the exact performance of the law, in the attaining of righteousness. Secondly, because he hath taken away the curse due for the breach of the law. Thirdly, in that he hath brought unto them a great and an everlasting freedom, so that they neither can nor aught to be condemned, though they have not perfectly nor absolutely fulfilled the law. By these things here spoken it is easy to be gathered, that justification is no other thing but the free remission of sins for Christ his sake: by this remission of sins we are cleansed from all our sins: for this is our purity, that our sins be not laid to our charge, but pardoned freely. The Scripture useth this word cleansing in this matter. For john saith plainly, 1. john. 1.7. that the blood of jesus Christ cleanseth us from all sin. And again in the same place a little after he saith, that Christ is faithful and just to forgive us our sins, 1. john. 1.9. and cleanse us from all iniquity. But lest the doubtfulness of the word might deceive any man, we must declare the significations thereof. First therefore and properly it appertaineth unto things outward and unclean, which are said to be cleansed, when the spots and stains are washed out and taken away. Then by a most fit resemblance this very same word is translated to inward and spiritual things: and so sins and wicked actions are most aptly compared or resembled unto spots and stains, with which whosoever are defiled and polluted, are filthy and nasty in the sight of God, and also odious and abominable, as long as their sins are not forgiven them. But they are then said to be cleansed, when they are forgiven and pardoned, for then are they taken away, and remain nor appear no more. So that they are purged and cleansed from their sins, Psal. 32.1. Rom. 4.7.8. 2. Cor. 5.19. or said to be cleansed from them, whose sins are forgiven and covered, and not imputed unto them. They therefore which believe in Christ, are righteous before God, not because they are without sin, but because their sins are forgiven them, and not laid unto their charge. This therefore is the only and chief felicity of man, that his sins are freely and mercifully forgiven him, so that God alloweth and accepteth them for righteous, to whom he imputeth righteousness, pardoning their sins; so on the contrary they are guilty, and shall be condemned before God, whose sin and iniquity is not pardoned, but imputed unto them: and to whomsoever he imputeth righteousness, their sins being razed out, they rejoice, not with fading joy, but are in full possession of the sound joy of everlasting life, and rejoice as if they were carried into heaven already. Now the cause of this justification is the incredible mercy of God, and the merit of Christ. Christ joineth them both together in S. john, john. 3.16. saying, God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life. Therefore God of his infinite love towards us gave us his Son, and the Son, of his unspeakable goodness towards us, set forth his own body for the price of our redemption, and by his precious blood satisfied for our sins, and by satisfying pacified the wrath of God towards the elect, and reconciled the elect unto God. Here the word (satisfying) taken according to divinity, is added by a similitude for the better light and understandings sake. And the similitude is taken from creditors, to whom debtors make no satisfaction but with ready money. Now our sins whatsoever they are, in the phrase of the Siriack tongue are called our debts, because they make us debtor unto God: for they which sin, own a punishment unto God. But we as long as we sin, do not pay that which we own unto God, but do much rather increase our debt, and are more and more firmly bound unto God as unto our creditor. And he that shall take our debts upon himself, and shall free us from the bonds of sin, he is worthily said to have satisfied for our sins. But Christ hath taken from us the curse of the law, sustained and pacified the wrath of God. Hear hath he overcome sin, death, and the devil together with his Angels, who had us in their power, and were most cruel adversaries of our salvation: he overcame them I say, and that by his death, contrary unto the custom of all other conquerors, which are wont being alive and armed to assail their adversaries, and to subdue and overcome them by fight manfully, Hebr. 2.14. but he overcame and subdued his enemies by death, and when as he seemed to be overcome and slain of them, than did he conquer them and obtain the victory. He paid our debts for us which we were not able to pay: he took away the hand-writing which was against us, and accused us of the debt, Col. 2.14. and urged us to the payment thereof, and he canceled it being fastened unto his cross. Christ therefore overcame all the enemies of our salvation, and led them captive as a conqueror to disgrace them. This victory of Christ is a monument of an everlasting satisfaction for us, and is as a pillar set up in token of victory. Therefore the cross of Christ is as a triumphant chariot, in which he doth openly declare himself to have subdued and overthrown all our enemies. Seeing therefore that Christ alone died for our sins, seeing that he alone hath redeemed us with his blood, and hath made most full satisfaction for us, he is the only meritorious cause of our salvation. For the death of Christ by which he hath satisfied for us, is so farforth the only meritorious cause of our justification and salvation, that without it God will not be merciful and favourable, no not to any one. They therefore which do behold this victory of Christ with a true faith, have wherewith they may fortify themselves against the assaults of Satan, they have whereby they may set light by his sleights and subtleties, they have wherein they may place their faith and hope in Christ alone, and in his merit only. In this justification, howbeit we are justified and acquitted of our sins by the only merit of Christ, yet there is no let, but that the three holy and inseparable persons of the Trinity, may have and execute their several actions in it. For the Father is therefore said to justify us, because that of his own mere grace and free love, 1. Pet. 1.20 Gal. 4.4. he hath from everlasting foreappointed his only begotten Son to redeem us, and sent him at the time appointed. The Son is therefore said to justify us, because that for his incomprehensible and unspeakable goodness sake towards us, vouchsafing by the power of the holy ghost to take man's nature upon him, he was obedient unto his Father even unto the death of the cross, Phil. 2. and so satisfied the justice of God for us, and delivered us from all the power of the Devil, by making amends for our sins. The Holy Ghost also is said to justify us, as far forth as he doth beget in us true and steadfast faith, by which we may apprehend and apply unto ourselves the righteousness that is purchased by the obedience of the death of Christ. Therefore this free remission of sins is the only very form of justification, by which justification is that which it is, and is distinguished from all other false and feigned satisfactions and sacrifices, of which sort the Papists do invent many, and offer them unto God. And the final cause of justification is the praise and glory of God's goodness, and the everlasting happiness, and excellent blessed estate of those which are thus justified. Now there was nothing else which moved God to justify us, but his own love towards us, and the obedience of Christ, and our misery. But the instrumental cause is a true and a lively faith, laying hold on, and applying to itself the obedience of Christ, and righteousness purchased thereby, and relying with a good conscience upon the sole mercy of God, and the only merit of Christ. This justification is then available and acceptable unto us, whenas every of us doth stand as guilty before the heavenly judge, and being careful of his acquittal, doth of his own accord humble and prostrate himself as unworthy. And this is profitably done, when a man doth seriously weigh and consider with himself the perfection and severity of God's justice on the one side, and the multitude and greatness of his sins on the other side. For by such a consideration he is seriously humbled with the feeling of his misery, and rightly prepared to desire and embrace the mercy of Christ. So that by how much the more every of us shall be severe in condemning himself, by so much shall we find God more merciful, and more easy to be entreated; for than will a man be capable of the grace of God, and benefit of Christ, when he shall know himself and his whole nature to be full of uncleaneness and filthiness, and shall condemn it. For he which judgeth himself unworthy of the grace of God, as one saith, him doth God receive into favour, and maketh him worthy through Christ. But they which swell and are filled with the opinion of their own righteousness, and hunger not after the righteousness of God, they perish in their miseries, and never come unto true righteousness. Again, they which being hardened with the custom of sinning, and drunken with the delight of their vices, do extenuate their faults, and securely despise the judgement of God, they shut up from themselves the gate of mercy. What manner of thing justification is, where are set forth the three proprieties thereof, namely, that it is free, perfect, and everlasting; and withal there is refuted the opinion of the Papists concerning the merit of works, being contrary to the first propriety. CHAP. 27. NOw we must lay open what manner of thing justification is, and the quality thereof consisteth especially in three things; first, that it is free, for the remission of sins is not for any merits of man, but it is a mere grace, and an undeserved mercy promised for Christ his sake alone. For God findeth nothing in a man whom he justifieth, but an horrible sink of sin, and extreme misery. The scripture every where affirmeth, that Christ only is the author of all grace, and the whole hope of our salvation consisteth in the blood of Christ alone. Without the merit of Christ there can be no justification, for he alone hath deserved righteousness for us, and having deserved it, he giveth and imputeth it unto us. They therefore which desire to be righteous without the merit of Christ, are altogether without God, and profane. And they which dream that they are justified, partly by grace, and partly by merit, are Pelagians, or Papists, the followers of their heresy, but they which believe that they are justified by the only merit of Christ, are true Christians. These by believing and receiving the righteousness of Christ purchased by his death, as the righteousness of an other, are justified indeed, but they which by their works and merits do affect their own righteousness, shall never attain unto it. The Papists therefore have forged a certain kind of merit, which is weak of itself, but when it is dipped in the blood of Christ, it is effectual and forcible; and so they say, that a man is partly justified by grace, and partly by works. But this cannot be, because that grace and merit are two manifest contraries, from which one and the self same thing cannot be brought forth. For this is the nature and rule of contraries, that from contrary causes contrary effects proceed likewise. Moreover, we are all debtors, for we are obliged and bound unto God, so that he may justly challenge as his due whatsoever good thing can proceed or be performed of us. Now that which may be demanded of us as duty, that can not merit: But Christ saith, that what good thing soever we do, or can do, Luk. 17.10. all that, how much soever it be, is our duty, wherefore there is no merit at all. Again, the cause of justification, to wit, eternal election in Christ is free, therefore likewise justification itself must needs be free; for there cannot be more in the effect, than there is in the cause thereof. Therefore the Papists, whilst that they dream of any merit in us, they do commit a manifest fallacy, from that which is no cause as if it were a cause, for they remove the merit of Christ which is the perfect and true cause of justification, and set in the room thereof the merit of man, a false and feigned cause thereof. And although the scripture do oftentimes promise a reward unto the works of the godly, yet from thence can be gathered no merit, wherein God as a debtor should be bound unto us, because that reward dependeth upon the mere mercy of God, and not upon any worthiness of the works. Therefore the Papists, whilst that in this question they do join the reward and merit in a mutual relation, are very much deceived. Certainly such are despised and rejected of God, which shall put the least part of their confidence in their own works. This doth the Son of God lively express and teach us in the example of the Pharisy. Luk. 18.11. Moreover the Papists get nothing in this, when as they bring forth the examples of the Saints, how that they oftentimes did freely rehearse and plead their integrity & innocency before God: this they do not to this end & purpose, as if they would declare themselves to be free, and exempt from all imperfection, and stain of sin; nor as if they hoped that they could stand in the sight of God being endued with their own power, but they do it to a far other end, namely to show that they have a good & lawful cause against their adversaries, of whom they are unjustly hurt and oppressed. So that the holy men do not compare their own integrity by the square & rule of God's justice, but they oppose it against the violent injury of their enemies, and do call God as a just judge, and the only witness of the truth between themselves and their enemies. Therefore by that comparison made with their enemies, by whom they are unjustly oppressed, they show forth their own righteousness and singleness of heart, that by that reason they might the more easily persuade God to help them. This therefore is the reason why the holy men do labour so earnestly in pleading the cause of their own righteousness, so that in those speeches of their own cause the question is not concerning their whole life, and continual perfection and innocency thereof, but only the goodness of the cause is laid open and declared against the injury of the wicked. Again, although the Saints sometimes lay open their good works, 2. King. 20.4. Psa. 18.21. that they have walked before God with an upright heart, and have not departed from his commandments; yet notwithstanding they do not produce those works as meritorious, but only bring them in as signs and fruits of their calling, that they might comfort themselves concerning their free adoption, and so do not extol and praise their own merits, but the gifts and benefits of God, and do testify, that they do rely with a quiet conscience upon the only favour of God, and obedience of Christ. Also sometimes when the Scripture speaketh of the integrity of the Saints, it distinguisheth them from hypocrites, to whom it is sufficient to have an outward show of godliness. So this integrity is not every way the perfection of the whole life, but it is taken for the singleness of heart, which is contrary to dissimulation. Also, the Papists by their interpretation do corrupt all those places of Scripture which promise a reward unto good works, and wrest them into an other sense, and so do fall into a fallacy of the ambiguity of a word. And further, because they ascribe that unto the merits of man, which is due alone unto the grace of God, and to the only merit of Christ, they mingle contrary causes together, and out of them do frame and forge I know not what. But to enforce some merit from a free reward, they do not only make a foolish and rash consequence, but also do deny God to be the only fountain of all goodness, and do conclude, that there is some good thing in wretched sinners which are wholly corrupted. Furthermore, that which they babble of inherent righteousness, is altogether vain and foolish, for the free forgiveness of sins, and the imputation of Christ his merit doth quite overthrow as well this inherent righteousness, as that righteousness of works, for these are two contraries which can never stand together, nor be attributed unto one and the self-same thing, but one of them always confoundeth and driveth away the other. Surely such fictions of the Devil and vain men, are altogether to be rejected and condemned, which pull in pieces the whole doctrine of the free remission of sins. For they which go about to establish and set up their own righteousness, do not submit themselves unto the righteousness of God, Rom. 10.3. they do not only deceive, and as much as in them lieth condemn themselves and others, but also they arrogate the honour of God unto themselves, or at the leastwise much weaken it, for as soon as they set up their own righteousness, they throw down the righteousness of God; for this is the only beginning to obtain the righ●…nes of God, that men should altogether renou●●●●heir own righteousness, and to confess and acknowledge themselves to be void of all righteousness. For as long as a man thinketh that he hath the least good thing of his own, he is unfit to receive the righteousness of God, which he giveth and imputeth freely, for God receiveth into favour, and saveth none but sinners, such as are void of all righteousness. Hence is it that the Prophets and Apostles do set the only grace of God, and sole merit of the Messias, Dan. 9 1. Tim. 1.15 as contrary unto all the merits of man, and all outward causes which profane and wicked men in their inconstancy and rash attempts do invent; for by this means they teach us, that there is no other way for men to become righteous and enter into heaven, but the only and mere goodness of God, and the merit of Christ alone. Again they teach us, that all and singular the endeavours and merits of man, by which men go about to deserve the grace of God, are nothing else but manifest illusions and sleights of the Devil, by which ignorant men are made strangers from God, and thrown headlong into the deep pit of condemnation. Therefore this free justification ought always to be remembered and thought of, for Satan laboureth and watcheth for nothing more, then that he might quite put out, or at the least darken this free justification of faith. This he hath gone about in all ages, and obtained in many places. But let this suffice to be spoken of the first quality of justification. Secondly, this justification is by all means perfect, and most absolute, for God doth not pardon one or two sins only, but he forgiveth all and every sin. Neither doth he only forgive sins that are already committed & passed, but he doth remit the daily falls of his children, if they repent. This the scripture teacheth us in many places, and diligently urgeth. john saith plainly, 1. john. 1.7. that the blood of Christ cleanseth us from all sin. S. Paul to the Colossians saith expressly, Cap. 2.13. that God pardoneth all our trespasses. I have put away, saith God by Isayas, all thy sins as a cloud, and thine iniquities as a mist. Isay. 44.22. Again, in the same Prophet he speaketh thus, I am he which putteth away thine iniquities, Isay. 43.25. and that for mine own sake, and will remember thy sins no more. So also David teacheth us, Psal. 103.12. that God removeth our sins as far from us, as the East is from the West. So also Michah teacheth us, Michah. 7.19. that God will cast all our sins into the bottom of the sea, and blot them quite out. Likewise S. john in the Revelation affirmeth, Revel. 1.5. that Christ hath loved us, and washed us from our sins in his blood. The same Isayas likewise affirmeth, Isay. 1.18. saying, though your sins were as Crimson, they shall be made white as snow, though they were red as Scarlet, they shall be as wool. So the holy Prophets and Apostles speak all as with one mouth, and constantly affirm, that not some of our sins only are forgiven us of God, but that all our sins are pardoned unto us, how great and fearful, how many and sundry soever they be. But God doth not only wipe out those sins that are committed and passed, but doth also pardon the daily slips of the penitent. This let no man storm at, as a paradox unheard of. For if God would punish the daily falls of his children, and take vengeance on them for their sins that are to come, and yet pardon those that are past, what would it profit I pray you? So that the great and incredible goodness and mercy of God doth extend and stretch itself as well to the pardoning of sins that are to come, as to the remitting of those that are past, otherwise the mercy of forgiveness of sins should be but half a mercy only, and not perfect and absolute. None of us ought to take unto himself liberty to sin, from this fatherly compassion of God, for this were to make a mock of God, and to tread his grace under foot, and to show that a man is a stranger from God, and from his spirit. For the least sin cannot be committed of any man without manifest contempt of God. But it should rather be an encouragement and provocation unto us to the more earnest study of godliness, for by how much the greater benefits God hath bestowed upon us, by so much the greater obedience are we bound to yield him, which we cannot perform, without a studious care to avoid evil, and to do good. They therefore which sin rashly and securely, do indeed show that they are profane, and have nothing to do with God. jude. 4. This the scripture delivereth plainly saying, that they are appointed of old unto condemnation, which from the grace of God take to themselves liberty to sin securely, and let loose the reins to their own lusts, and obey them; for they which so abuse the grace of God, and his lenity in pardoning, unto wantonness, do not only abrogate the kingdom of Christ, and deny that there is a God, but also do show that they are wholly given over unto Satan as his very bondslaves. But the godly, which do fear and obey God as their father and Lord, though there were no hell nor punishment to be feared, yet they would utterly abhor to sin and displease God. Wherefore that infinite goodness of God in forgiving sin, should be unto no man an enticement to sin, but a teacher unto every one, to live holy and without blame. For, he which liveth wickedly, loseth the price of his redemption, and belongeth not unto Christ as long as he sinneth securely, and defileth and polluteth himself with abomination. But they which earnestly labour to order and frame themselves according to the rule of God's law, they do indeed and lively declare that they have the holy spirit, and belong unto Christ. Moreover it ought to move nor trouble no man, because that some of the promises of the forgiveness of sins before rehearsed, are spoken without any general note, and seem to be as it were particular. So that we must know, that notwithstanding they are indeed universal and general, for indefinite propositions are equal unto general propositions. This the multitude of them doth argue and show. Or if a particular word, or a word that signifieth but one thing be set down, john. 1.29. as, The Son of God taketh away the sin of the world, than the general word is signified, which containeth under it all and every particular kind. And he that taketh away the general thing, it must needs be that he must take away also all and every particular kind thereof. For sin, that is here put in the singular number, although it be referred by some unto the common vice & corruption of nature, and that not amiss, yet nothing hindereth but that it may be taken figuratively for every iniquity: Synecdoche. as if the Evangelist should have said, whatsoever corruption or unrighteousness is amongst men, by which God may be offended, or alienated from men, all that is taken away, and satisfied for everlastingly, by the only sacrifice of Christ made once for all. This benefit of Christ ought to be enlarged and applied, as well unto all actual sins, as unto the original sin and corruption of nature, that all occasion of cavilling should be shut up from the Papists, which in their Synagogues do babble and blatter that Christ hath satisfied only for original sins, & not for actual, for which they impudently say, that we ought to make satisfaction. So that sin in the singular number with the Evangelist, is as an ill-favoured head, under which many unseemly members are couched; and it is as an unclean fountain, out of which many unclean channels do spring & flow; and as an evil and corrupt tree, out of which much evil and corrupt fruit do bud and grow, all which, and every of which the Lamb of God hath taken away with his precious blood. In this free forgiveness of sins, the most excellent glory of the Mercy of God shineth brightly, and triumpheth infinitely over the rest of the works of God. Therefore the Prophet saith in express words, Psal. 145.9 God is loving unto every one, but his mercy is above all his works. For the Hebrew word which the Prophet useth in the place rehearsed, signifieth an inward Mercy, such as remaineth in the very bowels: which the Scripture is wont to use, when there is any speech of the Freemercy of God, and the receiving of a wretched sinner unto grace. Therefore the Prophet doth prefer the infinite mercy of God, far before all temporal benefits, as if he should have said, The goodness of God is great, in that he mercifully upholdeth this world, in that he favourably provideth for all creatures, and maintaineth and keepeth them in their estate: but that goodness of God, by which he plucketh miserable man out of everlasting death, and redeemeth, and saveth him in Christ, is by infinite degrees greater and more excellent. This Mercy of God is the only refuge for miserable sinners, a most sure Sanctuary from all danger, and a most welcome refreshing. The whole Scripture teacheth us, and daily experience proveth it true, that God is easy to be entreated, and merciful unto none, but unto such only, which reverently and humbly fly unto his Mercy with an unfeigned confession of their sins, and bewailing of their guiltiness. Whosoever therefore seek for acquittal from sin without the grace of God and merit of Christ, do set light by the mercy of God, and the blood of Christ, and shall never attain to the remission of their sins. For no pleading of a man's own worthiness, hath any place before God's heavenly judgement seat, Luke 18.14 but an humble deploring of sin is there accepted. They therefore which desire to be justified and to be acquitted both from the punishment and from the offence, must altogether withdraw themselves from the righteousness of works, and betake themselves wholly unto the Mercy of God only: for he alone can put away sin, and wipe out the guiltiness thereof. For whomsoever the goodness of God and merit of Christ hath not delivered from sin, let him see and try what it is that can set him free from the law and the penalty thereof. From this it may be concluded for a most certain and an approved thing, that wretched men can no other ways be freed from their sins, but by the Mercy of God only. This therefore is the first and chiefest prop and foundation of our faith and Salvation; that we are accepted of God: not that we deserve this by our own worthiness; but that our sins are forgiven us, by the Mercy of God, and not laid to our charge. So that God doth justify his children, by forgiving them their sins, and imputing the obedience of Christ his life unto them for righteousness. Now, no man ought to marvel that we are just before God, not by our own inherent righteousness; but by that, which being in Christ, is imputed unto us through faith. Certainly in ourselves we are unrighteous, and cannot by any power of our own attain unto righteousness before God. But Christ satisfying for our sins by his death, brought to pass, that this satisfaction should be imparted unto us, and that we in respect of this should be accounted just before God. For even as he made our sins his, so also on the other side, he maketh his righteousness our righteousness, In Psal. 22. as Saint Augustine saith. As therefore Christ in our sins was guilty, so likewise we in his righteousness (purchased by him in his death) are reputed and become righteous. This the Apostle plainly testifieth, when he saith, 1. Cor. 1.30. that Christ is made unto us of God, righteousness. By which words he signifieth, that Christ was appointed of God, for us, a Priest and a Sacrifice, to wit, that by offering up himself, he might purge our sins, and obtain remission of sins for us, in which our righteousness consisteth before God: and also that this obedience, which he yielded unto his Father, by tasting of death for us, should be imputed unto us for righteousness. And although this obedience of Christ his death is properly that thing which is imputed unto us of God for righteousness, as which God esteemeth as if it had been done by us, and that we ourselves had satisfied his just judgement: yet we must know, that the obedience of the life of Christ, which he yielded unto the Law by living holily, and that holiness of the nature of Christ, by which he was holy from his Conception, are not by this altogether excluded from the matter of justification. For that holiness of Christ, both of his nature and life, was necessary for this purpose, that the Sacrifice of Christ might be imputed and imparted unto us for righteousness. For Christ could not have satisfied for our sins by his Sacrifice, and so have obtained remission of them for us, if he had not been an holy Priest, and also offered up an holy Sacrifice. Hence is it that Saint Paul unto the Hebrews saith, Hebr. 7.26, 27. Such an high Priest became us, which is holy, harmless, undefiled, separate from sinners, and made higher than the heavens: which needed not daily, as those high Priests, (namely the levitical) to offer up sacrifice, first for his own sins, and then for the people's: for that did he once when he offered up himself. Behold a most clear and evident testimony of the holiness of our Priest: Of the holiness of our Sacrifice, 1. Pet. 1 18 19 Saint Peter speaketh, when he saith, that we were not redeemed with gold nor silver, but with the precious blood of Christ, as of a Lamb undefiled and without spot. By these words Saint Peter signifieth, that those lambs which were killed in the old Testament, and did resemble Christ, as types and figures, ought therefore to be without blemish, that by this the innocency and holiness of Christ our Sacrifice, should be shadowed forth unto us. For Christ as john Baptist saith, is that Lamb of God, that is, that Sacrifice ordained of God, to take away the sin of the world. By these things it may now be understood, how, and how far forth the holiness both of the life and nature of Christ appertaineth unto this matter of justification: namely, how far forth it was necessary to this purpose, that Christ by his holy Sacrifice, or obedience of his death might deserve remission of sins for us, in which remission of sins consisteth our righteousness before God, as we may understand by the words of Paul to the Romans. Rom. 5.19. And hence also may this be gathered, whenas Paul to the Romans saith, that by the obedience of one, to wit Christ, we are made righteous; that he meaned it of the obedience of his death, which Christ yielded to his Father, by tasting of death for us. For we are reconciled unto God by the death of Christ, Rom. 5 9, 10 and justified by his blood, as the same Apostle saith in the same Chapter. Furthermore, this justification is not only free and perfect, but also everlasting, in as much as sin ought not to be imputed unto them that are justified, any more for ever. For whom God hath once received into favour, having blotted out their sins and offences, those doth he still preserve in his favour as righteous, so that they can fall from grace and perish by no manner of sins, (they being and remaining pardoned in them.) For God will never remember those sins, to which the regenerate are as yet subject. This the Scripture expresseth, and diligently affirmeth in many places. For God by Isaias saith, I will remember thine iniquities no more. Isay. 43.12. Again, he saith by jeremy: jerem. 31.34. I will be merciful unto their iniquities, and remember their sins and transgressions no more. These and such like places of Scripture, promise the grace of God and forgiveness of sins, Hebr. 8.12. not for a day or two only, but affirm that it shall always be of force, and continue while life lasteth, so that the forgiveness of sins is daily and continual, all our life long. For a full and sufficient satisfaction hath been made for them, by Christ, once for all. For with one offering, Hebr. 10.14 as the Apostle saith, he consecrated for ever them which are sanctified. Therefore seeing that Christ by his own blood, hath entered into the Holy place, and hath obtained everlasting Redemption for us, and that our sins are taken away in his blood: God cannot by right remember them any more. For God is so just, as that he 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 laid upon him the iniquity of us all, and Christ himself hath taken upon him all the sink of our iniquities, that he might redeem and free us from eternal destruction. This is our only hope and comfort, that Christ hath so once for all taken away all the sins of the world, that not the least sign of them remaineth. For this cause the Evangelist calleth Christ, The Lamb of God that taketh away the sins of the world. Surely, Christ hath so satisfied for our sins by his death, that not one of them remaineth, for which satisfaction is not made fully and sufficiently. So that by the benefit of Christ we are redeemed and justified, Rom. 5.1. and through him we have peace toward God. This satisfaction of Christ, whosoever doth with a true & steadfast faith apprehend and apply unto himself, hath wherein he may rejoice and be glad in himself, and that much more than he is wont to rejoice, which hath run so far into other men's debt, that he hath nothing to pay: who, when he shall hear that an other hath paid it in his name, and hath fully discharged the whole debt, rejoiceth hearty, and is more glad in his mind, then if he in his own person had discharged the debt. So also our conscience, when it heareth that Christ hath satisfied for all our sins, both great and small, so that God will never call them to his remembrance, doth much rejoice; and conceaveth true peace within itself, and relieth most peaceably upon that satisfaction of Christ, and favour of God recovered again, and is exceeding glad in itself, that it hath and shall have everlasting reconciliation and peace with God. By this we may plainly see, how necessary the grace of God is to the remission of our sins. Let every man therefore diligently weigh his own misery: for except a man do well consider this, he can never understand how much the remedy thereof is to be desired. Let every man therefore truly acknowledge, that he is every way past recovery in himself, that so he may be justified by God only, and transported by Christ from destruction to Salvation. And let no man repose himself, or put any trust in his own wisdom, in this Article of justification. For by how much the more a man leaneth upon his own wisdom and opinion, by so much the more swift and grievous judgement doth he pluck upon his head. Furthermore, let every man think, that amongst all there is not one, which standeth not in need of this inestimable benefit 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 speak, do universally accuse all of iniquity, and do make every one guilty of just condemnation; and so do frame their order of teaching from the general unto the particular, that every man in particular may consider and weigh in his own conscience, whether it be so in him or no, which is spoken generally of all. For a man is little touched with a general speech, unless he understand it particularly to appertain unto himself. Therefore seeing all excuse is cut off on every side; let every man seriously acknowledge his own sins and offences, that so by Christ his Redeemer and Saviour, he may be delivered from them. Here is showed, what and how great good cometh unto those that are justified, by this justification, by Faith. Likewise unto whom this justification doth properly appertain. CHAP. 28. NOw in a few words we must show, what and how great good things do issue and are to be looked for from this free remission of sins. And these benefits are especially four; and these, the greatest of all benefits: the first of which, is everlasting reconciliation with God. For when God doth forgive and pardon our sins freely, he doth then receive us into favour, and continue us therein. For whom he thus justifieth, those he embraceth and affecteth with the same love, john 17 23.26. wherewith he loveth his only begotten Son. For when he pardoneth us our sins, he loveth us as dearly, as if we had never offended. For the obedience of Christ is imputed and imparted unto us, and for this imputation sake, we are as dear and as acceptable to God, as Christ himself is. Secondly, in this, that God doth freely pardon us all our sins, he llikewise forgiveth all and every punishment, which we have infinitely deserved and plucked upon ourselves by our sins. For when the offence is taken away, the punishment must needs be taken away likewise: for the offence is forgiven that the punishment might be taken away. The third benefit is, that our corrupt nature is reform by the power of the holy Spirit, and framed unto the Image of God, so that we begin to love and worship God, even in this life. The fourth benefit which we receive by justification, is eternal Life and Salvation, which God only imparteth unto those, whom he hath justified through the remission of sins, and by his spirit made new creatures. These are the four great and excellent Benefits, which follow upon justification. So that when our sins are abolished and blotted out, the merciful and fatherly countenance of God beginneth to shine upon us. Therefore this justification may be discerned and known by that which followeth it, as by the effects and benefits which proceed & flow from thence: Among those, the feeling of the love of God toward us, and the calling upon him, do chiefly excel. For when he justifieth us, then doth he manifest and show his love toward us. For although he loveth us in Christ with an everlasting love; yet doth he then lively and manifestly show and declare, that his love toward us, when he forgiveth us our sins, and reformeth us with his spirit. Then do we by certain experience feel in our hearts, the strength and most effectual power of the love of God towards us. Rom. 8.26. For the holy Spirit doth stir up and make in us hearty prayers, by which we do call upon God, Gal. 4.6. as our loving and merciful Father without trembling. So that faith, by which we rely upon God; and love, which we have towards God; and prayer, by which we call upon him; are three most certain signs of our justification: For these do necessarily follow justification. But of these more shall be spoken hereafter in Glorification. Last of all, this justification belongeth only to the Elect, and such as shall be saved. This Paul plainly teacheth here, whilst he saith, that God calleth and justifieth those only, whom he hath predestinate. Here therefore Vocation and justification, are set under Predestination, as the effects under their cause. So that justification doth not reach farther than Predestination. For the effects cannot be larger, and reach farther than their causes. They therefore which think that justification belongeth unto all in general, ought first to teach and prove, by the word of God, that Predestination or Election is common to every one. Again, Act. 13.48. Tit. 1. john 10.26. the Scripture plainly teacheth us, that justification is given and belongeth only unto those, that are appointed before unto Life eternal. But this thing is so clear and manifest, that it needeth no long proof. Let these things therefore be spoken here briefly concerning justification. Here is declared, by what remedy the corruption of our nature is amended, and the Image of God restored in man, and in what parts especially regeneration is wrought. Likewise, how grossly the Papists, and the grosser sort of Ubiquitaries do err, which think that there is an hidden power in the outward water of Baptism, which is able to convert a man in the very act of Baptizing. CHAP. 29. NOw Glorification being the last Link of Paul's Chain, this followeth to be set under justification very fitly. For so Paul teacheth, that the gift of the holy Spirit, and the renewing of our corrupt nature unto the Image of God, doth necessarily follow our free receiving into the favour of God, and cannot be separated from it. Wherefore Glorification followeth justification, in a most divine order: because it is the final cause of it. For therefore is this or that man justified, that in the end he may be glorified. Therefore after Paul had taught that sins are forgiven men by the only free mercy of God, now he proceedeth rightly to teach and declare how sins are abolished and purged: and so showeth how Glory and the Image of God is recovered in man. This he showeth in the word (glorifying.) Therefore to glorify, is nothing else, then to abolish the corrupt nature of man, and so to reform man unto the Image of God, and make him fit for eternal Glory. So that regeneration from the effect and last end thereof, is called by the name of Glorification: in as much namely, as the Elect by it are renewed unto the Image of God, and then translated into everlasting Glory. For God will have his Glory and holiness to shine in the Elect here after a sort. And faith being in some sort inflamed by the holy Spirit in our calling, and our will somewhat changed, is here more inflamed and changed. But this is performed and brought to pass by no other means, but only by our regeneration. For God doth not begin and finish the work of our regeneration in one day, and at one instant, but doth continue and perfect it by little and little. Here therefore a few things ought to be spoken concerning Regeneration; which, that they may be handled and entreated of the better and more plainly with the greater fruit, we ought to consider these four several heads. First, what Regeneration is, and by what means it cometh. Secondly, in what parts it consisteth, and of what sort it is in this life. Thirdly, how necessary it is, and for what things it is profitable. Fourthly, by what signs and tokens it may be known. Concerning the first thing: Regeneration is not the abolishing of the former substance, and the establishing again of a new, neither is it the changing of one substance into an other: but it is the reforming of our corrupt nature, and the repairing and restoring of the Image of God in man. So that in this Regeneration, there remaineth the same frame of the body and substance, but the inward and wicked affections of the mind only are amended and changed: which seeing it is a spiritual change, it is felt inwardly before it be learned, as Saint Cyprian speaketh elsewhere. And it is nothing else, but the amending and abolishing of the corrupt and wicked qualities, that remain in the substance of man. Therefore whom God hath justified, those also he doth regenerate and change unto his most blessed glory and purity of life, that they may repent and be ashamed of their former life, that so they may betake themselves unto a better course. For no man can have an earnest desire unto the grace of God, except first he know his sins, and be displeased with himself in them. So that a renewing is required. For God will not have his Elect to abuse his gentleness and long suffering, and therefore doth he renew and frame them to sincere manners and holy actions. Therefore they which are effectually regenerated, do begin to be displeased with themselves for their sins, and to be grieved in their hearts, that they have displeased God, and with their whole heart do detest all wicked deeds whatsoever, so that hereafter they will not commit or do them; and so do show their thankfulness, by eschewing of evil, and doing of good: and there is in them, a turning away from Satan and evil deeds, and a turning unto God and to good works. And although the regenerate do fall often, yet they do not defend nor allow of their sins, but desire daily more and more to hate and eschew them. So, they which are converted, begin to savour of better things, and do change their evil custom, and kind of life, and revoke their former course of living, and so convert their actions and endeavours from evil unto good, as from one contrary unto an other. They which are thus affected, do feel true joy in their hearts, in that they have God at one with them, for their Mediators sake, from whence followeth an earnest desire to obey God in all his Commandments. Let the regenerate therefore know, that now the time is come, wherein they ought to approve and fulfil those most wholesome precepts of divinity, not so much by discoursing of them, as by performing them constantly, & living godly: because they can by no other way obtain blessed immortality & heavenly Glory, but only by true faith and ready obedience unto the commandments of God. Therefore how much or little soever it be, which the children of God have, and savour of regeneration, to it they ought to frame their manners, saith Augustine. Tom. 7. colum. 694. Now this renewing, as is abovesaid in the Treatise of Vocation, is begun and finished by the word and spirit of God. By the word, he showeth us, what things he will have done or not done by us: and by his Spirit there is strength ministered unto us to perform them. This regeneration is especially wrought & continued in the mind, will, and heart of man. So that God showeth forth and declareth his goodness towards his children, here, three manner of ways. First, he doth enlighten and dispel the blindness of the mind, by the Sunshine of his Spirit. For whatsoever man savoureth of his own self, Rom. 8.6, 7. is enmity against God, & bringeth death with it. This blindness of man's mind, is not simply the ignorance of God and of himself, but it is a stubborn rebellion, and proud presumption against God. So that by how much a man excelleth and is endued with the greater quickness of nature, by so much the more doth he resist and strive against God himself and his own Salvation. Because such an one feareth not to charge the wisdom of God with extreme folly. For all men, as long as they are not renewed with this new and heavenly light, do think the holy mysteries of God to be foolishness. So Paul whilst he preached Christ crucified unto the Grecians, saith, 1. Cor. 1.23. that to them he preached foolishness. So that the enlightening of this rebellious and hurtful blindness, is a great and inestimable benefit of God. After this enlightening followeth a right judgement and opinion of God, of his will and of his works: because that then men begin to know God rightly, and to judge of him accordingly, when they be enlightened by the spirit of God. Secondly, it changeth and reformeth the will of man, which is extremely contrary unto the law of God. And of evil it maketh it good, and of unwilling and stubborn, it maketh it ready and obedient. Phil. 2.13. So the will of man doth then begin to be good, when it is reform and renewed by God. Here also the infinite goodness of God showeth itself, whilst that it maketh man of an adversary and foe to become a friend and heir of heavenly glory: which otherwise in himself is so corrupted and depraved, that he hath mind to nothing but evil, and hateth God extremely. This will of man, howsoever by nature it be so wicked and perverse, as to resist and withstand God and his will; yet no will can be so wicked and stubborn, but God if he will can mollify it, and make it good, as Augustine saith well. Now God will do this in the Elect, Ezech. 36.26, 27. because that of his own accord he hath promised that he will do it. Thirdly, it converteth and reneweth the stubborn, unapt and disobedient heart, and so doth weaken and debilitate the strength of sin in his children, and doth create in them an earnest study and desire to live godly, and maketh them altogether forward unto all piety. Lastly, it stirreth up in them good works, and endueth them with sincere and holy behaviour. Phil. 2.13. So God worketh in them, both to will that which is good, and do that which is right. So that all power to live godly, proceedeth and cometh, not from their own power, but from God only which worketh in them effectually by his Spirit. For this spiritual renewing is called in many places of the Scripture by an excellency, The creation and work of God; because that it is his work to illuminate the blind understandings of men with the knowledge of himself, and to change their crooked wills and hard hearts, and to frame them unto the obedience of his own will. For these are so hard and difficult works, that they can be brought to pass and effected by none other but by God only. Therefore the Lord by EZechiel promiseth, that he will cause, that we shall walk in his commandments, showing, that regeneration, and power to do well, is a work far surmounting all creatures. The use of this doctrine is diverse: First, that the grace of God, by which only the Elect are changed into new creatures, may be maintained, against that devilish invention of free will, which the Papists dream of. But here the Papists offend grievously; for look how much they attribute unto the power of man, so much do they detract from the grace of God, and merit of Christ. For the grace of God and the power of man, are in this matter two contraries, which cannot be maintained of one and the self same subject at one time. Therefore Saint Austin in one place saith very well, that that is not free, which the grace of God hath not made free. For the Scripture, as we have said before, doth not leave a man so much as a good thought, which is the least part of a good work. 2. Cor. 3.5. For such is the blindness and frailty of man's wit, that it is not only unable to conceive and bring forth of itself any thing rightly or truly, but also that it frameth and inventeth to itself many and most dangerous errors, even from most true principles. An evident example of this, we may see in the free-will of the Papists. But that most fond dream of theirs, vanisheth like a vapour, by this doctrine of regeneration; and the spirit of God only is proved to be the only beginning and true cause of every good work. Again, seeing God doth regenerate man, and make him fit for good works, that other fiction which the Papists have dreamt, concerning works foreseen, is overthrown and beaten to pieces. For seeing no man can do good, except by the grace of God he be changed into a new creature, it thence followeth, that God could foresee no other works in man, but such as he himself should work in him; whence a man may easily gather, which considereth the matter any thing at all, that this opinion concerning works foreseen, is a mere and forged fable. Moreover, the Papists, and the more gross sort of Ubiquitaries, do in this place, after their manner err and invent a new fiction, whenas they think that there is some secret and hidden power in the water of Baptism, which is able to convert and renew a man. And from thence they labour to infer, that they which are baptised are regenerate in the very act of Baptism. This unsavoury invention is the fosterer of noisome errors. But the falsehood thereof is found; first in this, that it evidently appeareth by the holy Scriptures, that all are not regenerate which are baptised: as we may see, not only in Simon Magus, but also in many others, either openly wicked, or hypocrites under hand and secretly: which although they have been baptised, and received Baptism as a true mark of their regeneration, yet their lives sufficiently declare that they were not regenerate. For although that the Sacraments are means or instruments, by which the holy Ghost is effectual in the Ministry of the Church: yet in his power and efficacy, he hath not tied himself unto them, neither doth he so work by them, that that working should always show itself and exercise the strength thereof in the very act of administering them. Again, they do offend and sin exceedingly and out of measure, against the office of the holy Spirit, and the blood of Christ. For the holy Spirit is the only efficient cause and principal worker of regeneration, and the blood of Christ is the meritorious cause thereof: therefore they attribute that unto the outward water of baptism, which is due only unto the holy spirit & the blood of Christ, & so fall into a fallacy, from that which is no cause as if it were a cause, for they do cast that unto the false and feigned cause, which ought to be attributed unto the true and proper cause, and so, as much as in them lieth, do overthrow and undermine the principal heads of Christian religion. And whereas they infer, that the purer and preciser sort of Divines do deny that Baptism is the washing of the new birth, Tit. 3.5. as Paul to Titus speaketh. This is an unsavoury and a vile cavil, for they do not only admit and like of those words of Paul in their true and natural meaning, but do receive them as a most sound confirmation and strengthening of our cause: for Paul there plainly pronounceth, that the power of the holy spirit doth effect and work regeneration in us. But our adversaries do misunderstand those words of Paul and do abuse them, whilst they wrist them into an other sense, as seducers use to do, and apply them amiss, and so do fall into a fallacy of the ambiguity of a word, whilst they interpret that ill, which they apply worst of all. Among true and sound Divines it is a thing firmly resolved and agreed upon, that the Sacraments do not bring grace, but do for the strengthening of faith seal up that which was bestowed before, as we may see in Abraham, Rom. 4.10. as in the common example and father of all them which believe. Lastly, they err not a little by this their most vain fiction, whilst that they place the first beginning of salvation, and the ground thereof in the water of baptism, for so they forge and frame the causes of salvation from the instruments that are used as means, and from the manner of applying them; but with deep silence they do pass by, and with wonderful craft neglect the true and proper cause of salvation, namely, everlasting and free election, and the only merit of Christ, that they might the more easily deceive, and cast a mist before the eyes of the ignorant. For there is no greater nor more plentiful occasion to beguile and deceive, then where false and imaginary causes are supposed for true and proper causes. Moreover, this regeneration here is always defective and imperfect, and a small beginning of a new life, and a certain onset unto it. This is proved by manifest testimonies of Scripture, and also by daily experience of the godly. The testimonies of Scripture say, that we ought to be changed into the image of God from glory to glory, 2. Cor. 3.18. Rom. 1.17. and to go forward daily more and more from faith to faith. Also that the children of God ought to walk in his commandments, Eze. 36.27. Tit. 2.14. and to keep his statutes, and to be zealous of good works. These and the like places of Scripture do teach us, that the elect are not the first day polished unto the highest perfection, but that by little and little as it were by degrees, they are brought from one virtue unto an other, until after this life they shall come unto the highest perfection, for they are not perfect which must be changed from one glory to another, and go forward from faith to faith. Secondly, they which walk in the commandments of God are yet in the way, and are not come unto the end of their race, therefore they are unperfect. For wayfaring men are often wearied, and now and then stumble and fall by reason of these or these lets and hindrances: so also the regenerate men, being as it were wearied in the course and study of godliness, do slip often, and fall into these and these sins. Therefore the Apostle Saint john sayeth plainly, 1. john. 1.8. that they which say they have no sins deceive themselves, and the truth is not in them. Also the most holy Prophets do plainly and freely confess of themselves, that their best works are polluted and stained with many and great imperfections, Esay. 64. for in them always the dregs of sinful flesh remain and abide, and very often the sparkles of their lewd affections do break forth and show themselves: but these hinder them not, because they have a promise of a pardon. These things the testimonies of Scripture teach us, that the children of God do only obtain some beginnings of a new life here, so that regeneration here is maimed and unperfect. For the holy spirit doth so illuminate and renew the minds of the elect, 1. Cor. 13.9. that here they do know but in part, and doth so change and refine their wills, that they can will and do that which is good but in part, as long as they live in this life. So that whether a man respect the understanding of the regenerate, or whether a man consider their will, he shall easily find that they are unperfect, for they which are renewed still day by day, are not as yet wholly renewed, but the children of God as long as they live here are renewed day by day, therefore they are not as yet perfect nor wholly renewed. Besides these, there are many other tokens, whereof the scripture is very plentiful, as which are wrought successively by the children of God, either in rejoicing at the benefits of God, or sorrowing at their own sins, and surely these do bewray their imperfections. So that infirmity always abideth and dwelleth in them, with which they must strive even unto the death of the body, with an intercourse of going backward and going forward, as Augustine saith in one place. Secondly, daily experience itself doth convince and prove the imperfection of the godly. For the most holy men of all ages have offended and sinned very often, which they could not have done if they had not been unperfect, for they which by regeneration are quite perfected, are set out of all danger of sinning any more: furthermore God hath no where promised that he will endue his children in this life with exquisite perfection, therefore they cannot be made perfect here, for God doth not perform more in this work of regeneration by the power of his spirit, than he hath declared in the revealed word of promise; and they themselves by their own power cannot make themselves better and more holy, then God will have them to be. Also the most holy Apostles themselves say, james. 3.2. that in many things they sin all. john also in his Epistle pronounceth most plainly, saying, 1. john. 1.8. If we say that we have no sin we deceive ourselves, and the truth is not in us. These testimonies of scripture teach us, that not one liveth here which is not a sinner. So S. Austin saith in an other place most fitly to this purpose, Woe unto the life of men although most holy, if it be examined & judged without God's mercy. But surely although regeneration be here but only begun and be unperfect, yet for all that it is not unprofitable, but is very commodious unto the elect, for from thence a most sure and evident token of their election and salvation is ministered unto them. But of this matter shall be spoken more largely and purposely in the end of this treatise. Regeneration hath also this commodity which is very great, for when men are regenerate, they are not only delivered from the most miserable slavery of sin and tyranny of the Devil, but also are made partakers of the life of God, for then are they truly grafted into Christ, and Christ is joined unto them again, so that they are made one with Christ by the spirit, and Christ is made one with them. Also Christ then liveth in them savingly, and reigneth effectually, so that he giveth and bestoweth upon them life everlasting; for whom he once hath begun to renew, those he never forsaketh, for he leaveth not this holy and chief work of all his works as it were broken of, Psa. 138.8. but bringeth it unto the end and accomplishment thereof: Mala. 3.6. therefore it cannot be made void because God doth not change his nature, nor disrobe himself of that goodness wherewith he is endued. In this goodness of God the salvation of the godly is grounded and settled, so that, what the elect have once laid hold on by a steadfast faith, that doth God never take from them, for the gifts and calling of God are such as are without repentance: for which cause Paul saith plainly & boldly, Rom. 11.29 that God would perform that which he had begun in the Philippians, Phil. 1.6. and bring it unto the last end and perfection, until at the last after their happy resurrection their vile bodies be fashioned unto the glorious body of Christ. So this regeneration is the near fellowship and strong band of Christ and the regenerate: And where this grace is effectual, there eternal salvation, and life and happiness everlasting followeth and ensueth, for the old man with the concupiscences perisheth and is abolished, 2. Cor. 4.16. but the new man is renewed and fashioned unto the image of God. This grace therefore bringeth with it a double benefit, for on the one side the strength and body of sin is weakened and decayed, and on the other side our lost righteousness is repaired, and the image of God restored, so that we proceed from the abolishing and putting away of the one, unto the restoring of the other, as from one contrary unto an other. Therefore regeneration is the only remedy of the grace of God, by which the corruption of nature is here after a sort restrained and amended, which renewing of nature shall be wholly perfected in the world to come, for than shall we necessarily love that which is good with a perfect liking, and necessarily hate that which is evil with a perfect hatred. Furthermore we must note here and diligently observe, that this power of renewing is in God by nature, and is changed by no outward cause, or mutable occasion whatsoever, and therefore is as sure and certain, as God himself in his essence is everlasting: for God is as constant in his promises, as he is unchangeable in his essence. So that seeing he is always the same, and continually as good as his word, and ever remaineth like himself, therefore also doth he truly and indeed perform and fulfil those things which he hath promised in his word: for the promise of God is sure, because that grace, whence it dependeth and springeth, is sure, and grace is only of that which is both by word promised, and indeed performed freely and mercifully without any expectation of reward. They therefore which doubt of the promise of God, and the accomplishment thereof, they do rather by deeds than words accuse and argue God of unconstancy and falsehood: therefore the distrust of the good and favourable will of God, and of the performance of things promised, is without doubt a very great sin, for God by his almighty power doth begin, continue, and end this his work of regeneration, wherein it consisteth, and is grounded: therefore this work can no more be broken off and fall to the ground, than God can of any man be vanquished and overcome. The works and obedience of the godly, howsoever they be imperfect, and interlaced with diverse blemishes, yet God in that his fatherly goodness loveth and accepteth them. Then some things are propounded and dilated somewhat largely and plainly concerning the meaning and true use of good works, that the Papists error might be the more evident in any man's sight. CHAP. 30. furthermore, seeing this regeneration is in this life maimed and imperfect, hence it followeth necessarily and infallibly, that all good works also which proceed out of it, as streams out of a fountain, are maimed and imperfect: for such as the cause is, such an effect likewise usually followeth. Therefore seeing those works are unperfect, they can deserve nothing as due debt: for to the producing and effecting of any thing, there is required necessarily sound and sufficient causes, for maimed and mangled causes have never brought forth any thing, for imperfect causes are esteemed as no causes. And although the works of the godly be interlaced and stained with many blemishes and imperfections, yet they are pleasing and acceptable unto God, because in them he acknowledgeth the image of his spirit, which maketh the persons, whence those works proceed, acceptable unto God, and mixeth a good quality among their good works, in which being dipped as in an heavenly and spiritual perfume, God doth approve and accept them. God in his fatherly compassion doth pardon the stains and defects of good works, so that the works when the corruption of them is abolished and wiped away, are accounted just and righteous, and the satisfaction of Christ is imputed unto them for righteousness, like as it is to the persons from whom they do proceed: therefore as he doth by his favour, love and justify his Saints unto death (for the righteousness of the most perfect man consisteth always in faith, and the daily forgiveness of sins) so also with the same favour doth he love and justify their works, that is to say, he blotteth out and wipeth away the faults which remain in them in this life, and imputeth righteousness unto them. As therefore the Moon doth borrow and take her light of the Sun, so also faith justifieth the works of the faithful, and maketh them have a good savour, therefore faith getteth the reward and name of righteousness, both unto the works, and also unto the persons. So that although those works in themselves, and in respect of themselves be infected and stained with many faults and blemishes, yet in respect of God which wipeth away all those blemishes, they are holy and righteous, and so their righteousness doth much more consist in the forgiveness of sins, then in the perfection of virtue and good works, as Augustine in one place saith very well. The Scripture in some places compareth this favour of God unto the compassion which a father hath toward his son, for fathers do so love their children, that albeit they see such or such blemishes in their bodies, they do not yet thrust or drive them out of doors: yea rather if they have children that are lame, or tender eyed, or otherwise marked or misshapen by any other blemish, their fatherly love and natural affections are stirred up & break forth so much the more unto pity & compassion of them; and they do not only not cease to love them, but also they are much more careful for their health & welfare, then for others which are not so diseased. So also God the most merciful Father of all fathers doth pardon our faults when he hath adopted us for his children, therefore he will neither drive us out of doors though we be unperfect, nor cast our works out of his sight though they be stained with many spots. Hence is it that the scripture saith in plain words, Though the righteous fall, (that is, Psal. 37.24 though he sin thus or thus) yet he shall not be cast off: Let the godly therefore remember, though they stumble and fall this way or that way, that God remembreth, and will not forsake his work, so that God will finish the beginning of salvation which he hath begun to work in them, Phil. 1.6. because God loveth and accepteth both them and their works. Therefore although God do punish the sins and transgressions of his children by sundry ways and diverse afflictions, yet doth he not execute revenge upon them in that extremity, as he doth upon the reprobates, but useth towards them a fatherly and mild chastisement, as a most wholesome medicine, whereof there is a most comfortable promise, Psalm 89. verse 31. and so forward. Furthermore, seeing the works of the godly are unperfect, their obedience also which they perform and yield unto God must needs be unperfect. But although it be such, yet God not for any inward merit and worthiness of it, but for his own grace and mercies sake, doth no less approve and accept it, then if it were altogether perfect, and absolute in every point. As a father is contented with any endeavour of his son, and requireth not of him an exact perfection of work, so that he see him obedient and dutiful from his heart, so God also doth not reject the earnest and sincere study and endeavour of obedience in his children, but God doth approve it as perfect, because he esteemeth an obedient will as a work done: for that cause he doth accept and like of any care of obedience, so that it be sincere and proceed from the heart. And albeit that care be defective and unperfect, which in itself deserveth rather to be rejected then favoured, yet God doth behold it with a merciful countenance and fatherly love. This condition and circumstance the Prophet Malachy setteth down in plain words, Mal. 3.17. saying, They shall be unto me (saith the Lord) in that day, for a flock, and I will spare them, as a man spareth his own son that serveth him. As therefore a father doth not require full and perfect obedience of his son, so likewise God doth not demand exact and perfect obedience of his children, but is content with such, as they for the measure of human frailty are able to perform: therefore whatsoever God promiseth unto the keepers of his law, that he will give them. This do the regenerate and godly obtain and come unto, not that their works deserve this in their worth and excellency, but because the infiniteness of God's goodness and mercy hath so disposed and appointed it. To conclude, although the works and obedience of the godly be imperfect, and cannot merit salvation, yet for all that they are not unprofitable, nor to be left undone: for they may be profitable for other ends, many of which are ordained for one thing. Hear therefore I suppose it very fit, and not unprofitable, if I speak somewhat largely and plainly concerning good works, and that for the Papists sake, who do wholly corrupt, and quite overthrow the use of these works, as also of all the scripture beside. But that these things being contained in a brief summary, and set down in a plain method, may the more orderly be handled of me, and the more easily be understood of the reader, these three things ought to be considered, as marks set before us. First, what, and what manner of works there be in this life, and whether the grace of God may be attained and gotten by them or no. Secondly, seeing that life everlasting is by all means the mere and free gift of God, why the scripture in many places doth promise a reward, and ascribe salvation unto them. Thirdly, why good works are to be done, seeing salvation is by no means attained by them. That the first may rightly be understood, we must know, that the works of man, by reason of his diverse condition, are diversely to be considered; for we must judge of the effect, by the nature and condition of the cause. If therefore there be a diversity found in the cause, it ought likewise to be considered in the effect; for one and the self-same thing cannot be spoken and affirmed of diverse matters, and of unlike things the judgement must likewise be unlike. Therefore man as touching his nature, is wicked and untoward, yea, and so wicked, that he is extremely contrary unto God, and his will: so that his works also before regeneration must needs be evil. For from an evil cause, there can proceed and be expected nothing but an evil effect, because the effect differeth not from the cause: so that these works are worthily rejected of God, as worthy of eternal death, and the punishment thereof, and being so rejected, are most justly condemned, because they are extremely contrary unto the will of God. Thus man and his works are so contrary unto the law of God, as that there can be nothing more extremely contrary. How then can man perform any thing in this estate of corruption and iniquity, which may be approved or acceptable unto God, when as man in the corruption of his nature, and in all his thoughts and actions is an enemy unto God, how can he deserve any thing at God's hands? Therefore as man in this estate is wholly corrupt and evil, so likewise doth he bring forth evil and corrupt works, by which he can deserve nothing else of God but eternal death. But here the Papists with all their wit are out of the way, in that they feign that there are certain moral works, which by their own worth can make men gracious and acceptable unto God, before they have been regenerate and grafted into Christ by faith. And those merits they call merits ex congruo, so called, because that (as they say) by right and equity they deserve some reward, which God by right is bound to repay them. If this were true, why then man belike should not be wholly infected and corrupted with original sin. But man, as we have testimonies in the holy scripture, is wholly infected and corrupted with original sin, Gen. 6.5. Psal. 51.7. therefore that idle fiction of the Papists is nothing else but a mere invention of the Devil. Surely those works which proceed from any man before his regeneration, are every way foul and ugly sins, to which by right and equity there is no reward else due, but only everlasting torment: But it goeth very well and fairly with us, if God do not punish them in us as they deserve. Again, all those works of men, although they seem fair and comely in the sight of man, yet if they be scanned according to the rule of God's law, they will be found to be mere filth and unsavoury pollution: And that as the Stars, which although they seem most bright in the night time, yet at the arising and presence of the Sun, they lose their brightness: so likewise those works of men, which in the common view seem to be right and beautiful, shall be manifest iniquity in the sight of God; so, laudable sincerity here, shall be greater uncleaneness there, and that which here is approved as great glory, shall there be rejected as extreme shame and reproach. far therefore be from us these faire-shewing and foule-meaning hypocrites, which cover the corruption and wickedness that is wrapped up in the heart of man with a vain flourish and feigned mask, and by their merits, which are worse than extreme filthiness, do labour to win the favour of God, and to make him beholding unto them. Surely it is without all doubt, that they do provoke God more and more by these their works, seeing that they are execrable sins. Again, they do pluck upon their heads the more grievous judgement, and do aggravate their punishment, in that they think that their works, which are nothing else but damnable sins, extremely contrary unto the law and will of God, are pleasing unto God, and worthy of his favour, for by this means, as much as in them lieth, they do as it were change God into a Devil, and make him the patron of sins, to appoint a reward for them: therefore far be from a Christian man's heart all those works which are thus far opposite unto the will of God, and condemned of him as mere offences. Then after that God hath begun to renew men by the power of his spirit, of evil they become good, and that but in part only, for the corruption of nature is but only restrained and amended in some sort, for, (as is aforesaid) the elect are regenerate but imperfectly in this life, therefore they are not wholly good, and conformable unto the law of God: wherefore their works also can be good but in part only, and not perfect, for there cannot be more in the effect, than there is in the cause, but whatsoever is in the effect, that shall be in the cause much more: therefore the works of the godly are partly good, and partly evil. They are good, as they proceed from the operation and motion of the holy spirit, and are agreeable unto the law of God. And they are evil, as they proceed from the flesh and unregenerate part, and do decline and stray from the rule and obedience of God's law. By this it manifestly appeareth, that no work of man is so praiseworthy (as Augustine saith well) which is not defiled and stained with some blemish or other. These works deserve nothing at all toward the attainment of salvation, because they are imperfect, and stray and swerve very far from the law of God. For the law requireth so great perfection, as that it condemneth the least thought of the least sin. Again, unperfect works (according unto the Canonical rule which the Lawyers so call) are as if they were not done at all, for such as the cause is, such also must the effect needs be. Seeing therefore that the cause is unperfect, the effect must needs follow unperfect, for it were extreme and ridiculous madness to look for a perfect and durable work, from an imperfect and transitory cause, therefore these works are proved and convinced to be unperfect, from their cause which is unperfect; so that if a man seek for a reward by them, he shall find punishment, as Saint Augustine saith, for man in the least thing is not able to perform so much as the law requireth, therefore he cannot be thought righteous, and acquitted before God and before his just judgement seat, by the merit of his own works. woe therefore unto the life of men, even the most commendable (as the same Augustine saith) if it should be judged according unto the strict rigour of the law without the mercy of God. Moreover, seeing these good works proceed not from man's strength, but do spring the power and grace of the holy spirit, man cannot deserve or get any thing by them, seeing they be not his own, but the works of God, for man doth them not of himself, but God doth work them in him. So that to do that which God commandeth, & to receive those things which he promiseth, are both the gift of God, and so man had no merits of his own: therefore the free works of God fall not within the compass of man's merit, because those works are the effects of the holy ghost, and not the deeds of men proceeding from their own strength. Therefore the Papists, in as much as they hunt for salvation by these works, are of all hunters the most vain, for their labours and endeavours are always frustrate and without effect, for they shall never attain unto that which they seek for by them; and they play the fools more absurdly, then if they should say they were able to strike fire out of the sea. Certainly in this their foolhardy enterprise they do manifestly tempt God, in that they go about to bring to pass things that are infinitely far greater than their strength will suffer or permit. Again, in that they boast their own deserts so confidently and boldly, it is a manifest sign that they are not regenerate, and that they know not themselves at all: for by how much the more a man is regenerate, by so much the more doth he see and bewail his own sins and infirmities, and so findeth and perceiveth by experience, that he can do no good thing without the grace of God. Therefore from his heart doth he humble himself before God, and in the grief of his heart with much lamenting doth he earnestly pray against those plagues which he hath deserved: also he confesseth his sins which are many and grievous, and is silent as concerning his merits which are none at all. Such humbling of one's self is the exalting of God, that is, he which thinketh himself unworthy of the grace of God, God maketh him worthy, and exalteth him to heaven. For an unfeigned acknowledging and confession of a man's own humility, hath the compassion of God as a remedy prepared for it, as Augustine in one place speaketh: so that by how much a man is the more weak in himself, by so much the more doth the Lord sustain him. Therefore a true confession of their own imperfection, is the chiefest perfection of the godly, as is aforesaid: but they which with full and open mouth boast and praise their own worthiness and strength, are not regenerate at all, neither do rightly know their own sins, nor humble themselves before God, for then are men wont to humble themselves before him, when they see and know their own corruption. But if they shall make an argument of contraries, and conclude thus: Evil works condemn, therefore good works save, because that contraries have contrary consequences: by concluding thus they conclude nothing, & talk much to no effect, because these are not true contraries, for evil works are perfectly evil, but good works are but partly good only, so that they are not equal on both sides, nor stretch not one so far as another, which is required in true contraries, and aught to be in them, for seeing that evil works are perfectly evil, there is more evil in them unto death, because they are altogether contrary unto the law of God: but seeing that good works are but only good in part, therefore there is less good in them unto life, because they are not every way agreeable unto the law of God. By this it is manifestly proved, that these contraries of the Papists are not every way equal. So that the objection and conclusion of them proveth nothing at all, because it is wholly sophistical, and in no wise according to a Syllogism. And let it not trouble any man, that one and the self same work is said to be good and bad at one time: because the respect hath relation and reference unto diverse heads. It is said to be evil, in respect of the flesh, from which it proceedeth: and it is said to be good in respect of the spirit, from whose motion it cometh. So that there is no contradiction in this, because good and bad may be in one thing both at once, in a diverse respect. And let these things suffice to be spoken of the first. Seeing the works of the godly are here always imperfect, why God doth ascribe Salvation unto them, and calleth his own free gifts our reward. CHAP. 31. NOw the second thing remaineth to be handled in a few words, namely, why the Scripture doth ascribe life and salvation unto imperfect and maimed works; seeing that they also are the free and undeserved gift of God. Here therefore we must know, that God doth oftentimes call his own free gifts our rewards, not because they are due unto our merits and good deeds, but because they are added as supplies unto the graces that have formerly been bestowed upon us. For to whom God hath vouchsafed his Election, which is the first grace, those also doth he adorn and beautify with all other benefits which follow and depend thereof. So that whom he hath chosen, being induced thereunto by his own mercy, those also doth he justify by the free forgiveness of their sins, and being justified, he calleth them; being called, he regenerateth them; and being regenerate, he glorifieth them. With these benefits doth God enrich and adorn his children, that nothing may be wanting in them unto Salvation. And these are with such an unseparable knot linked one within an other, that he which receiveth one of them, becometh partaker of all the rest. In this respect, these latter benefits are, after the usual manner of the Scripture, called the rewards and wages of the former, not in respect of man that deserveth them, but in respect of God that giveth them. So that God taketh occasion to give these latter benefits unto men, not for such or such merits of theirs, but for his own former benefits which he hath bestowed and powered upon them. Therefore the Schoolmen do in this point err grossly, in that they make these latter benefits to be the rewards of man's merit, and that because they have used those former graces well and wisely. Surely we must not deny, but that God doth reward the right use of his gifts with greater graces, but we must always take heed, that man's merit be not opposed unto God's bounty. So that the reward which God hath appointed unto good works, doth not depend upon their perfection and worthiness, but descendeth from the greatness of God's goodness, and from his bountiful liberality. Therefore (as Augustine in one place speaketh very well) God crowneth not our merits, but his own gifts in us. Therefore whatsoever reward is given unto our good deeds, it is much rather in regard of undeserved grace, then of a deserved reward. For the infirmity of the flesh, hindereth us, that we cannot merit grace & everlasting life. Therefore all obedience which we yield unto God, deserveth not the worth of an hair. For which cause no reward can be appointed unto our works, as due by desert or equity. And when as God calleth his free gifts our rewards, he seemeth to put on the person of man, and as a Father to make much of us, to whom nothing is pleasing but reward, and thinketh not much, as it were, to make a covenant with us. He surely for his part, doth not only not own us any thing; but on the contrary, holdeth us all bound and indebted unto him, and so bound, as that we are not able to pay the least part. Again, when as God ascribeth that unto the godly, beyond their desert, which he giveth freely, he showeth how acceptable & well-pleasing, a sincere endeavour to live well, is unto him. Therefore by this term of reward, he doth inflame and stir them up unto the greater study of godliness, so that they employ themselves wholly in his service. Therefore the reward is not promised and given unto the godly for their merit or desert, but for the undeserved favour of God: otherwise, the most absolute observing of the law, could not deserve the least reward. For God hath all mankind every way so bound and indebted unto him, that he may rightly challenge for his own, whatsoever proceedeth, as well from each man in particular, as from all men in general. Again, the righteousness and holiness of the law of God, is so great, that even the most perfect misseth much, and cometh far short of it in this life. For as he leaveth undone many things which he ought to have done, so he doth many things which he should have left undone. Again, among those good works which he doth, the flesh always mixeth some evil. And so the good works of the best are partly imperfect and evil. If therefore they should be examined and weighed in themselves and by themselves, in the just balance of the Law of almighty God, being defiled and polluted with their own uncleanness, filthiness and deformity, they will be found much more vile and unsavoury in the sight of God, than any leprosy by the uncleanness thereof can be unsightly and abominable in the sight of men. This Esayas doth confess freely of himself, and other religious worshippers of God, Esay. 64.6. saying, We are all of us as an unclean thing, and all our righteousness as a filthy and most vile cloth. Here the Prophet, although he had profited much in the matter of godliness, and in the worship of God, yet he confesseth, that he is infected and polluted with many and filthy sins. If the works of so great a Prophet were defiled with sin, as with the uncleanness of leprosy, what shall we think of our own works, which are in no sort to be compared with his? Certainly, he is altogether unclean, that seethe not his own uncleanness. But the more holy that a man is, the more also doth he confess and acknowledge his own pollution and uncleanness, as the example and confession of the Prophet doth manifest and declare. So that no man can be certain of the free pardon and remission of his sins, except by a sound faith and steadfast assurance he do rely upon the sole and mere goodness of God, and consider with himself, and detest his own imperfection, and manifold sins. For God doth nothing by the halves. Therefore he hath determined, either to save him wholly, or else is ready to condemn him wholly. So that works, if they be considered in themselves, and without mercy, are worthy to be cast together with men, into everlasting torments. Here the Papists do again betray their own gross ignorance, or obstinate malice, in that they dream and dare affirm, that the works of the Saints are not only every way perfect in this life, but also more exact than the law of God requireth, to which God oweth Life everlasting and Salvation. And those works they call by a new found name, merits ex condigno, to which, rewards are due, and aught to be paid, even for the worth of the work, according unto the rule of justice. So these will have the works of the godly to be altogether perfect in this life, and wholly agreeable unto the Law of God, so that they may by their inward virtue, deserve the grace of God as a reward. For so they make an equality between those works and life eternal; so that God should be bound by right to yield a reward unto them. This imagination of the Papists is vain and fond; because that bond in which God first bound himself, is not meritorious of the least reward, but dependeth wholly upon the promise and mercy of God. But the works of the godly in this life, are unperfect, and only but begun; therefore there cannot be in them such force and power, as that by them, the sins of the godly, should be made a means for, and put away, and the grace of God attained, as these would have it. Therefore this obligation or bond, wherein God is bound, cannot be proved to proceed from the worth of their works; and so this equality, which they have forged and drawn out of their own brain, is altogether void. So job being regenerate, saith most truly, and confesseth his own imperfection and frailty, when he saith; If I would justify myself, mine own mouth shall condemn me: if I shall say I am perfect, he shall judge me wicked. Let every man therefore confess and acknowledge that he is unperfect, that he may have passage and entrance unto the mercy of God. far therefore be the name of perfection and righteousness from those works, which by Gods own mouth are convinced to be full of pollution and uncleanness. They add yet further, that they are able to perform and do more and better works then the Law prescribeth and commandeth, for which cause they term them very impudently, the works of Supererogation. And in these they do not only put much confidence, but also do ascribe the praise of their righteousness unto them, and do place no small part of their glory in them. By this vain & wicked fiction, they do offend most grievously. First, in that they dare fain, that these works are wholly consonant unto the law of God, yea, more absolute than the law itself, and stick not to vaunt and thrust out these feigned works unto God and the Church, as if they were true and very works indeed. Secondly, in that they are not afraid by these works to dim the glory of God, and to make the merir of Christ of none effect. Lastly, in that they are not ashamed to put and attribute that confidence and glory, unto their execrable wickedness and great offences, which is due and proper only to God and the merit of Christ. But the Son of God doth altogether overthrow & batter down these works of the Papists, as well those of Supererogation, as those of Congruity; in the Evangelist Saint Luke. For he saith flatly unto his Apostles, Luke 17.10 When ye have done all that is commanded you, say, we are unprofitable servants, we have done that which was our duty to do. Therefore let that most vain dream of the Papists, and manifest invention of the devil, with great detestation be hissed out of doors, and condemned unto the pit of hell, because it doth derogate from the glory of God, and hazardeth the faith of the godly. But let the godly seriously acknowledge, and unfeignedly confess their own imperfection, that they may be clothed and crowned with true perfection and the glory of Christ, by the Son of God in his blessed coming. But the works of the Papists, by which they boast themselves and make such a show, are chiefly these: to interpret the whole Scripture of God wickedly and frowardly, and wrest it into a contrary sense: to add many hurtful opinions unto it, and to take many wholesome things from it, and so to call in question the whole Scripture: to heap up idolatry and innumerable superstitions without measure or end: to waver up and down like a reed by unbelief: to doubt and be uncertain of the goodness of God, and merit of Christ with a staggering faith: and to despair of Salvation: to commit whoredom without fear or respect, in the contempt of Matrimony, so that they fear not to exercise their most filthy lusts, and commit execrable wickedness. These are the principal works of the Papists, in which they chiefly exercise and weary themselves, so that they call them heretics which refuse to commit the like things with them, and persecute them with most exquisite torments and punishments, until by some means or other they have taken them out of the way. And whereas God in many places of the Scripture, doth promise a reward unto the works of the godly, he doth it not, as if the works by their worth and dignity deserved any thing; but as a good Father he applieth himself to the affections & desires of his children. For he knoweth, that men are thus affected, that they will take pains for no man freely, but that they look for some reward from him for whom they labour: and so, that he might make his children diligent and obedient in his service, he calleth his own free gifts and undeserved benefits bestowed upon them, by the name of a Reward. Therefore God setteth the title of a Reward before his benefits, not to that end to obscure the praise of his bounty, or any way to diminish it, but to encourage his children, and make them more willing and ready to the sincere study of obedience. And so that he might give them the more encouragement to live innocently, he casteth that upon their works, which is proper to his own free goodness and mercy. So that whatsoever God promiseth or performeth unto the works of the Saints, he doth it not for the perfection and worthiness of them, but because he hath justified them, and perfumed them with the sweet savour of his grace. For he justifieth their works, and cleaseth them from all the spots, wherewith they are defiled and polluted. So that he giveth a reward unto them, not as they are unperfect in themselves, and do savour of the flesh, but because by his grace he doth account them just and righteous. By this it is more clearly apparent, than the light at midday, that the reward which God promiseth unto the works of the godly, is not to be referred unto the merit of man, but unto the benefit of God. Therefore whomsoever God pardoneth, to those also doth he give and bestow the spirit of holiness and righteousness, by which they are cleansed and made studious of good works. Therefore for this cause are the godly and their works well-pleasing and acceptable unto God; because he doth behold and accept them and their works, together with his own gifts of the spirit. Again, he doth appoint sure and great rewards unto his children, that so he might ease and assuage all the troubles, all the injuries and reproaches to which they especially are subject, and with which they are afflicted in this life, as in a miserable and sorrowful exile. So that the promise of a reward doth contain a great measure of the mercy of God, and doth exclude all worthiness of works. Otherwise, if God would sift and examine the works of his children, as they are in themselves, according unto the rule of his law, surely there could not be found among all mankind one work, though performed of the very best, which might seem worthy of the least reward. Here therefore we must neither dream of any relation between the reward and the merit, nor yet of any recompense that should be due unto us. Moreover, if any mortal man could be found, which had most perfectly fulfilled the law in every respect, or could fulfil it, yet could he deserve nothing for himself thereby, nor justly ask any reward at God's hands for it: Luk 17.10. because he hath performed that only unto him, which by the right of creation he was bound to perform unto him. Wherefore, although a man shall do all things which are commanded him; yet he is to be counted as an unprofitable servant, because he hath done but that which he ought to do, & cannot interest or entitle himself unto any thing from God thereby. So that they are all to be condemned of intolerable pride, and extreme arrogancy, which say, that they that they can deserve any thing at God's hands, for the worthiness of their own works. For God in this matter hath no respect of any merit and worthiness of our own, but is altogether a free debtor. So that unto the godly, which stand faithfully, and fight manfully under his banners, God is made a debtor, not by receiving any thing of them, whereby he should be bound unto them: but by promising them that which pleased him. Thus the godly are they which say unto God, Thou art indebted unto us, because thou hast promised: and the wicked are they, which say unto God; Thou art indebted unto us, because we have given unto thee, as Augustine speaketh. Serm. 16. col. 336. Therefore all good works which the regenerate and the godly do, are not works that deserve any thing, but obedience, which is due unto God, by the right of creation and redemption. Again, although the Scripture in some places do seem to ascribe salvation and life eternal unto good works, this is not so to be taken, as if they were the true and proper cause of Salvation; but because they from whom such works do proceed, are justified through the merit of Christ, and regenerate by the holy Ghost, and renewed unto a diligent care of religion, and to the bringing forth of good works. Secondly, there is showed from the effects of justification, what are the parts and exercises of true and unfeigned religion. So the Son of God in S. Matthew, Cap. 25.35. ascribeth eternal life unto good works, not because those works do deserve life eternal, but because they are certain means, by which God bringeth his children into the heavenly inheritance. So Christ will teach us, that this heavenly life & salvation is appointed and promised only unto them, which with a ready and undaunted spirit give themselves unto good works, and strive daily unto the price of their high Calling. Thus the Scripture setteth forth true faith by that which followeth, namely, by good works and the fruit thereof, and showeth certain tokens, whereby men that are justified and regenerate may be discerned. Hither appertain all such like places of Scripture, which seem to attribute Salvation unto the works of men. So faith is not defined by the causes, from that which goeth before, but is only described by the effects from that which followeth after. Let these thus suffice to be spoken of the second thing. Now the third thing remaineth to be handled. First, here is to be noted, that we reject not the good works which God commandeth, and the law setteth down, as certain popish divines with their lying lips do slander us: but we admit here a wise and necessary distinction; because that they are not to be done to that purpose, that by them the justice of God might be satisfied, and Salvation attained. For this were nothing else, but to deny the merit of Christ, to mock God, and lead men out of the true way to Salvation, seeing there is none to be found that can perform perfect works, and agreeable unto the Law of God. So that concerning works, this is the controversy and manifest difference between us and the Papists: For they admit, and defend works to be the causes of grace; but we embrace them as the effects of grace. And they have no ground for their opinion, but only their most vain imaginations; but we for our opinion have the mouth of God himself, and the whole Scripture, as the only most faithful teacher. Moreover, we separate good works from justifying, and not from the party justified: but they place them as well in the act of iustifing, as in the person justified. We do this justly, because man can be justified by no other means, nor acquitted of his sins but by the only, Acts 4.12. & free mercy of God, and merit of Christ alone. But the Papists do unjustly, because all and each of those works, which they brag of, and the monks dream of, are rather an hindrance than a furtherance unto justification. Therefore those works which follow a justified man, & flow from true faith, are wholly to be embraced, and done, as far as man's weakness can perform. These works are necessary unto every Christian, because they cannot be separated from true faith. For on whomsoever God doth bestow and inspire faith by his spirit, through the word; him also doth he renew, and make willing and fit for the performance of good works: so that works do follow faith, as the effects do follow the cause. And as effects cannot be separated from the cause, so neither can good works from faith. Here by evident reasons is showed, how great, both public and private commodities do flow from the studious care of good works: And the unsavoury slanders of the Papists, (which say that good works are rejected 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 appertain unto God, some unto ourselves, & some unto our neighbour. Therefore good works ought chiefly to be done for God's cause: for he commandeth that we should departed from evil and do 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 unto him, and finish it in the life to come. We are not left unto our own selves, to do what seemeth good in our own eyes; but it standeth us upon to do his will, under whose jurisdiction we are. Hence it is, joh. 15.12. that Christ in S. john saith, This is my commandment, that ye love one another, as I have loved you. This therefore is the chiefest end, to obey God and his commandments: for God is glorified by a godly life, and an holy conversation. For he that liveth godly, honoureth God, because he performeth obedience unto him, and expresseth and resembleth his image, and giveth occasion that others may glorify God also. Mat. 5 16. On the contrary, they which live a dissolute and an ungodly life, do dishonour God: for albeit they praise him with their lips and tongue, yet by their wicked deeds, and ungodly life, they speak evil of him, though they keep silence and say not a word. Secondly, good works are to be done for the Gospel's sake, that it may be beautified and adorned with good manners, and virtuous and honest actions. Tit. 2.10. For a godly and blameless life is an honour and ornament unto the Gospel. So by godly endeavours and holy works it is brought to pass, that the doctrine of the Gospel is approved and well spoken of among the adversaries. For often it happeneth, that they by this means are alured to the embracing of the Gospel. Further, good works are to be done for the cause of our thankfulness; for it is a just and equal thing, that we should love and praise him, by whom we are redeemed from the power of sin and of the devil; and of whom we have received, and daily do receive so many benefits: which cannot be done, without a pure mind, an holy life, and chaste body: For an impure and wicked life is rather the dishonouring then praising of God. Again, as we are justified by faith through the grace of God and merit of Christ, and freely made heirs of the heavenly kingdom; so also by a careful desire of good works we ought daily and continually to show & manifest ourselves to be thankful unto God for so great a benefit. These are the reasons, why good works are to be done for God's sake. Now the reasons follow, why they are to be done for our own sake. First therefore we ought to do good works, because they are sure and unfallible signs of our faith. For as the tree cannot be known what manner of one it is, but by the fruits thereof, so also is faith known by a godly and holy life. For although faith hath her secret abiding inwardly in the heart, yet there it remaineth not idle, but bringeth forth good works outwardly, and showeth itself unto men. So that where honest actions and a godly conversation is, and appeareth in the outward work, there must true faith needs be likewise: for dissimulation & hypocrisy doth not long deceive and keep itself close. Therefore, in whose mind soever, a sincere care and desire to do good dwelleth, let him know, that he hath true faith, For without faith there reigneth in man no care nor desire, but only how to sin. On the contrary, faith is exercised and strengthened by good works, 2. Pet. 1.10 so that continually by daily increase it is augmented and groweth greater. Therefore Paul admonisheth Timothy, 2. Tim. 1.6. to stir up the gift of God that is in him, that it might increase more and more, and make larger proceedings. Also, it is seemly, for a man to adorn 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 walk, as beseemeth the Calling wherewith he is called. Likewise, temporal punishments are often avoided by good works. For where sins are committed and heaped up with a strong hand, there also the judgements of God against them sleepeth not. For that tree which bringeth forth no fruit, is wont to be cut down, Mat. 7.19. and cast into the fire: by which saying we are taught, that punishment is an unseparable companion of an ungodly 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 soul are augmented. For the more earnestly that a man giveth himself unto godliness, and striveth unto integrity, the more is his corrupt and sinful nature amended, and he the more renewed unto the image of God. For this cause the Prophets and Apostles do so greatly exhort and urge men unto all godliness and innocency of life. Likewise, good works are very profitable and much available to the attainment of prosperity in this life. For God suffereth not that his children should languish and die, being consumed with want. Of which thing there are many testimonies of Scripture extant in diverse places, wherein he promiseth many and sundry good turns & rewards unto the religious worshippers of him: Of which we may read Moses his books. Deut. 28. Surely such like promises are like so many heavenly spurs, by which all and every one is pricked on to the doing of good: as if the Prophets and Apostles should collect & conclude thus; 1. Tim. 4.6. Whatsoever things have the promises of this life and of that which is to come, they ought to be thought upon, and to be done above all things. But the works of godliness have the promises of this life, and that which is to come; therefore those works above all things ought to be thought upon and done. In this world, God giveth unto the godly, some taste of his goodness in temporal blessings, that by such a taste, he might allure and whet them on more and more, unto the desire of heavenly things. S. Paul having respect unto this, 1. Tim. 4.8. writeth unto Timothy, that godliness is profitable unto all things, and hath the promises of this life and the life to come. By this saying he doth stir up all the godly unto true and sincere religion, for the great goodness sake of God, in as much as God suffereth nothing to be wanting unto them which love the ways of God. Therefore Paul setteth down godliness alone, to be the beginning & accomplishment of an happy and prosperous life; as if he should say, whosoever attaineth unto true godliness indeed, possesseth God himself, and all good things do attend upon him, and the Scripture requireth nothing else at his hands. Seeing therefore that faith is nourished by good works, that the holy spirit is cherished in man, and that God is moved & stirred up unto a larger measure of liberality, every man should daily take heed that the transitory things of this world do not hinder the study and course of godliness. So the godly and holy men, by giving themselves daily unto good works, Phil. 2.15. and by serving God faithfully are the lights of the world. For on the one side, by the good works that they do, they do set forth and further the glory of God, and do adorn his Gospel, and enlarge it unto others; on the other side they do mutually edify and benefit both themselves and others together with them. Therefore good works are precious ointments, which send forth their savour far and wide unto others, and do allure them unto it by the pleasant odour; whose wounds it cureth and healeth like balm: and thus much of this matter. Now we must briefly run over the reasons, why good works are to be done, Phil. 2.4. for our neighbour's sake. A Christian man ought not only to think on, and be careful of those things that are his own, but also on those things which do concern his neighbour For what good thing soever a man receiveth of God, he ought not to suppress and conceal them in his own power, as if he might enjoy them alone; but is bound to stretch and enlarge them further, to the benefiting of others. And so he should endeavour himself to be profitable unto his neighbour, not only by good counsel and other temporal commodity, but much rather by a good and godly example of life; that he may either be more furthered and edified in true faith, or converted unto the faith and continued therein. For this often is effected by a godly life and an honest conversation, that men which are altogether enemies of the Gospel, are converted unto the love and liking thereof. So that the very infidels by a godly speech, or by one good work and holy example or other, are gained to Christ, and do attain salvation. Again, good works ought to be done, lest others being offended with such or such faults should start back from the love of the Gospel, or should be discouraged from embracing it: for they think that the Gospel is such as their manners are which profess it, for the world is wont to measure all religion by the manners of men. If then the professors of the Gospel be holy and without blame, then do they commend and praise the Gospel itself. But if they live wickedly after this or that sort, their minds are changed, and they dissallow and reject the Gospel, which certainly ought not to be so. For the Gospel doth not depend upon this or that event, or upon any manners of men, but upon God himself, and hath authority from it own nature: so that the Gospel is holy, and remaineth true, yea, though the whole world should abandon itself unto the committing of all manner of wickedness, and should with one consent condemn the whole worship of God together with the Gospel unto hell and utter darkness, notwithstanding they which live wickedly and dissolutely, are infectious, and bring assured destruction both to themselves and others. So a wicked and profane life is nothing else but a shame and reproach of true religion, and of the Gospel: and not only so, but also it giveth matter and occasion unto others to scorn and eschew the Gospel. For they which profess and embrace that, have after a sort the name of God engraven in their foreheads. As often therefore as they do wickedly, so often do they by their uncleaneness disgrace the very face of God, and make his blessed Gospel a reproach and laughingstock unto others. And all they work wickedness, and live ungodly, Rom. 2.24. not only which commit evil, and things that are forbidden of God, but also which neglect good, and things commanded by God, both which God hath decreed to punish. For the Lord saith in Matthew, I thirsted, Mat. 25.35 and ye gave me not to drink, and so forth. These are the chiefest ends for which good works are to be done, for all they are so necessary for a man of a ripe age, Mat. 25.42. that without them not one can enter into eternal life: not that they are the causes of salvation, for of it there is not, neither can be any other cause but the merit of Christ alone, and Gods only goodness. Again, men are reconciled unto God, and justified before they have done any good works: for first, their sins are forgiven and pardoned them. Secondly, the Holy Ghost, by which they are renewed unto a new life, and to the doing of good works, is given unto them. So that in the order of nature, justification doth go before the renewing of man, and the performing of good works. Therefore the Papists which seek for justification by good works, do make a cause of the effect, and change the cause into the effect. But good works are necessary unto men of ripe age, as certain means without which men cannot attain unto salvation: for God doth acquit and justify man freely, but he will not have man to abuse his grace by ungodly living: Ephes. 2.10. therefore he hath ordained good works for men, that they should walk in them. Again, in the last judgement of the whole world, he will pronounce either the sentence of condemnation or salvation according to their works, so that none shall then be saved except he be endued and clothed with good works. By all this it appeareth manifestly with what an unjust and undeserved slander the Papists do accuse and backbite us among the rude and ignorant common sort of men, when with open and impudent mouth they cry out upon us, that we despise and reject good works, when as they rather are they which do this, for they reject and despise those works which are acceptable and well pleasing unto God, and out of their own brain do forge and invent works of their own, by which they say, they can prevent and deserve the grace of God. With these feigned works they vaunt themselves unto the rude and simple, that they can attain unto glory by them: but seeing they have not true works which proceed from the renewing of grace, or at the least do not teach the right use of true works, they lost their glory with God. And here an end of these things, thus spoken briefly as by the way, concerning good works. Now return we unto the further handling of regeneration. Although the regeneration of the godly be unperfect, and but only begun in this life, yet it is so necessary unto every Christian, as that without it not one can be saved. Secondly, although it he unperfect, yet it is never at an end. Lastly, it is declared by the scripture unto whom regeneration happeneth. CHAP. 33. ALthough regeneration be unperfect, and be but only begun in this life, so that the godly can never in deed and in act perform so much as in will they are priest to do, Heb. 12.14. yet nevertheless it is so necessary unto every one, that without it no man can attain unto salvation. For the generation of every one is condemned in Adam, as in the common father of us all: for which cause, as Augustine saith, Tom. 10. col. 336. every one that is begotten is condemned, except he be begotten again. Therefore the scripture saith plainly and absolutely, that no man can see the kingdom of God, except he be borne again: john. 3.3. Heb. 12.14. their eyes only shall see God, which have been renewed unto his image. For man in his nature is wholly corrupted, and a stranger from God, Ephes. 4.18. and from the life of God, and sin doth wholly possess him. By this it is clear enough, Rom. 7.16. how necessary regeneration is, and a new creature in Christ jesus. Moreover, although regeneration in this life be very small and unperfect continually, yet by the holy spirit it is made so great in the elect, as that the power of sin is restrained and weakened in them, that it beareth not the whole sway, nor reigneth and ruleth at large. So that, although the godly and the regenerate do fall now and then into such or such sins, Rom. 7.18. yet they never sin with all their mind, and with their whole will, but do so resist the corruption of nature, that they never fully approve, and do that which it persuadeth and biddeth. So that in them there is such reluctation and striving, Rom. 7.25. that the reformed will desireth one thing, and the corruption of nature persuadeth another. Thus they do not that which they would, but that which they hate that do they. So, with their mind they serve and obey the law of God, but with their flesh the ●●●w of sin: so that in them there is in a diverse respect, both a will and no will. There is a will, as they are reform and renewed by the heavenly grace. There is no will in them, as far forth as they are not regenerate, and obey the flesh. In them the reformed and renewed will fighteth and striveth with the unregenerate part, that at the length it becometh conqueror and overcommer. For the grace of regeneration, that persuadeth and inviteth men unto goodness, is more mighty, than the corruption of nature that tempteth unto evil. And thus far of the second point to be observed in this regeneration: now the third remaineth briefly to be unfolded and declared. This regeneration and renewing of the corrupt nature, is afforded unto none but unto the elect only. This the scripture in express words saith, and plainly proveth, that they only are enlightened, and do come unto faith, which are ordained unto eternal life; Act. 15.48 for faith proceedeth and cometh from regeneration, and both are contained under election. Therefore none are regenerate but the elect, and again, none are elected, but they which shall be regenerate and endued with faith. Hear therefore are convertible terms, which are equal one to an other, and may one be affirmed of the other. Also Paul in this chain affirmeth plainly, that the elect only are glorified. For so he saith, whom he predestinated, those also he called, and whom he called, those also he justified, and whom he justified, those also he glorified: therefore this glorification happeneth unto none, but unto those that are predestinated. By this most heavenly gradation from the highest unto the lowest, it cometh to pass, that the conclusion of the grace of God, answereth and agreeth very fitly unto the preface or beginning thereof. Now they which are glorified, are first regenerate unto a sincere and holy life, then, they are renewed more fully and perfectly daily by continual proceeding toward the attainment of everlasting life, until that their glorification being fully ended and finished, they be made happy both in body and soul together, and translated into the heavenly rest. So God doth prepare man, and make him fit by regeneration, for the heavenly inheritance, which can neither perish, nor be defiled, 1. Pet. 1.4. nor fade away. Therefore whom he adorneth in this world with his grace, those also he crowneth in heaven with glory. This regeneration, howsoever in respect of man it be very weak, yet in respect of the foundation and beginning thereof, it is far more firm than the frame of heaven, for it hath the holy spirit the Almighty God for the effector and preserver thereof. He therefore which will disannul and overthrow that, must first vanquish God, and thrust him from his throne, for God doth not only glorify his children, but also doth preserve them in that glorification and other spiritual gifts, until at the length he finally glorify and crown them both in body and soul. For after that true faith hath once begun to be in a man, it can never fall quite away and wholly decay, for it is grounded and propped up by the power of God, 1. Pet. 1.5. and in it it hath a most strong foundation. Indeed it may be, that the course and fervency of faith may be much interrupted and allayed by this or that fall, but the root of faith being fastened and planted in the heart of man by the holy spirit, and the bud that springeth from thence, can never be quite supplanted, and clean rooted out. And if that faith once given and grafted in the heart of the elect by the finger of God, could utterly fall away, and come to nothing, then certainly, the counsel of God itself, concerning the salvation of the elect, should be variable & not sure, mutable and not constant. Again, if they whom the father hath planted into his Son, by a true and steadfast faith, might be cut off and perish, then without doubt the Salvation of the Elect would be uncertain. But seeing that Christ is the most faithful keeper of the Elect and Believers, joh. 10.29. he will not suffer them to perish. Therefore they are set far beyond all danger of perishing and falling away. For God taketh them into his keeping and safeguard: his will remaineth unchangeable in the preservation of them, and is fortified with sovereign power. So that albeit in themselves they be weak and subject to falling: yet because they are upheld and preserved by the hand and power of God, they are steadfast & permanent, & can never fall from the blessed estate of Salvation. For God makes them to persevere in goodness, because he himself 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 upholdeth those that fall, Psal. 145.14. and lifteth up those that are ready to fall, saith the Scripture. God giveth and bestoweth upon them certain and continual perseverance in the faith, because he hath appointed undoubted salvation for them. So that although they be weak and frail in themselves, yet they have more perseverance in their weakness, than Adam had in his perfection. Because they have a promise of perseverance, which Adam had not. For God is faithful, saith S. Paul, 2. Thes. 3.3. which will establish you, and keep you from evil. Therefore they which dream that true faith may be lost again, do err in their vain conceit and offend grievously. For they take away from Christians the sure comfort of their Salvation. Therefore a final perseverance in the faith, is an unseparable companion of true faith, from which it can be separated no more, than can the light from the Sun, and heat from the fire. For it is fortified with power from heaven, against all the sleights of Satan, & against the very gates of hell, Mat. 16. 1● and so preserved from every hurtful annoyance, that it can never be lost, nor fall away. By what bonds the elect are united unto God, so that they cannot perish▪ nor fall away. Also by what signs they may be known, and how they may be assured of their Salvation. Chap. 34. ANd God hath united them to himself by two bonds stronger than Adamant. The first of which is his unchangeable and everlasting election before the foundations of the world were laid. 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 upon any doubtful event, but it was appointed and prepared for them by God from everlasting before they were borne. Thus it is showed, that their salvation is so sure and certain, that the troublesome motions of the whole world, nor all the fiends of hell cannot overthrow nor weaken it, the other bond is an effectual calling unto Christ in time. But they, whom God grafteth into Christ effecctually by a true faith, can no more fall away and perish, than Christ himself, because he hath redeemed them with his blood, and being redeemed doth preserve them safe and without danger of every evil and deadly hurt. john. 10.28 They are his sheep, which no man can take out of his hand. Hence we may resolutely and strongly conclude, that the salvation of the elect and true believers is so sure and certain, as Christ is the omnipotent and Almighty God. Therefore who can pluck and withdraw them from Christ, whom God hath called and drawn unto Christ by his almighty spirit? Surely the gates of hell shall not prevail against them, therefore their unmovable constancy, and steadfast certainty of salvation ought not to be considered in their nature, but consisteth in, and is grounded upon 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 known by the fruits thereof, as the Sun rising may be known by the light, and the fire by the heat, for it may be known by sundry motions and operations of the holy spirit, as by infallible tokens and assured signs, for as the life of a living creature may be discerned by the sense and motion, so also this regeneration may be known by those things and works which necessarily follow it, for they which are truly and effectually regenerate, in them the love of God is begotten. This Saint Paul expressly affirmeth, saying, If any man love God, 1. Cor. 8.3. the same is taught of him. He therefore which loveth God with his soul, and hath an earnest desire to keep his commandments, let him know that he is elected and regenerate, and be most certainly persuaded that he shall be saved. Secondly, they which are regenerate, hear God's words, and receive them by faith. john. 8.47. He therefore that hath an hearty desire to hear the word of God, & to profit in it, in him there shineth and appeareth a visible sign of election, and of a godly and regenerate mind. So that he which heareth God's word, enjoyeth God himself, and hath fellowship with him. So on the contrary, there is no more evident sign of a reprobate and profane mind, then to contemn and reject the word of God, for they of set purpose do deprive themselves of righteousness and life eternal. Thirdly, the holy spirit doth kindle a sincere and serious desire to do well, and to please God, in the hearts of the regenerate, so that on the one side they do love and seek after righteousness, and on the other side they hate & eschew iniquity, Psa. 34.15. 1. Thes. 4.4. and therefore the Prophets and Apostles do exhort the children of God, that they should departed from evil, and do good. Paul saith plainly, that this is the will of God, even our sanctification, that every one should abstain from fornication, and from every profane & wicked course of life, & should possess his vessel in honour. They therefore which do heartily love God, and abhor evil, may be most certainly persuaded, that they are regenerate, & that therefore they are elected from everlasting unto salvation. Moreover, this regeneration worketh in man a vehement strife between the flesh & the spirit. So that when the flesh, which is the unregenerate part doth withdraw man from the care & obedience of God's law, and tempteth him unto the committing and doing of that which is evil, then on the other side, the spirit being the part regenerate by God, doth labour the contrary way, for it aspireth & striveth unto the obedience of God's law with a careful endeavour. Therefore this wrestling between the flesh & the spirit, and the love of goodness and hatred of evil, 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 between the flesh and the spirit, but men wallow & nuzzle themselves in sin without fear. But in a regenerate man there are contrary affections, which always fight one with an other. They therefore which feel within themselves this conflict between the flesh & the spirit, and yet in the mean while doubt whether they be elected unto salvation or no, they do great injury unto God, as if he did regenerate and call men unto Christ in vain, 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 wholly vanquished and subdued in this world, so that the godly should strive and contend manfully against it, until by the holy spirit they have subdued it, and so obtain a joyful victory and rule over the stubbornness of the flesh. Therefore Paul commandeth, Gal. 5.17. that the godly should not do that which they would. So in this life, there is such a condition and conflict in the Saints, that the flesh always 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 do not, but that which they hate, that do they. So Paul in his own person, as in the common example of all the godly, doth teach us, that such is the infirmity of the best, that they cannot do that good which they would, but contrariwise that they do that evil which they would not. By this it is evident, that the children of God, are never such good proficients here, as that the perfection of their work should be answerable unto their will. And so Paul saith plainly, and confesseth freely of himself, That to will is always present with me, but I find no means to do that which is good: so the corruption of nature doth always hinder the most godly in this life, that they cannot perfectly serve and obey God. Therefore let every Christian carefully examine himself, whether he do acknowledge Christ for his redeemer, and steadfastly believe in him, or no, & if he shall find that he hath any whit of Christ within him, so that for the love and fear of God he hateth evil, & loveth that which is good, then surely he hath the beginning of life in himself, Rom. 8.1. and need to have no fear of condemnation at all. They therefore which believe that they are elected, do honour God by giving credit unto his word. Certainly we should by faith embrace the promise of God, and not respect the frailty of man, for they which by a true faith do believe that they shallbe saved for Christ his sake & his merit, are the sons of Abraham, & shallbe the heirs of promise. Gal. 3.29. Therefore by faith may every one be assured of his salvation. So that this is a sure & infallible conclusion, I do believe truly and sincerely in jesus 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 certain and undoubted 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 saith in plain and express words, 2. Thes. 3.2. Tit. 1.1. Act. 3.28. Rom. 5.1. & 14.17. that faith is not given unto every one, but is a gift peculiar unto the elect only. Now this faith is not idle, but doth glad the conscience, and bringeth peace unto it. This the scripture expresseth saying, that God sheddeth abroad the feeling of his love into the hearts of the elect by the holy spirit, by which they cry Abba, father. So Paul sayeth plainly, that he knoweth whom he hath believed on: 2. Tim. 1.12 teaching every of the godly by his example, that he may judge and discern of his own faith. Therefore whosoever believeth in his heart, and desireth to go forward, that is, to make better proceed in faith, and in the works thereof, he may set it down for a certain truth, that he is elected of God, redeemed by Christ, and regenerate by the Holy Ghost. So, God witnesseth and declareth in their consciences, how he is affected toward every one: so that where there is a quiet and peaceable conscience toward God, there doth God set up the throne of his fatherly and saving grace, and ruleth and worketh by his holy Spirit unto everlasting life. Moreover, although faith be an evident testimony of election, yet the want of faith is no evident sign of reprobation. Therefore this consequence is false and deceitful: I believe not, therefore I am not elected but reprobated. That is as untrue as this. The Sun 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 believe not to day, nor feeleth any effect of faith, yet when the time shall come, which God hath appointed and set down for his calling, he may have faith, & attain unto the true feeling thereof. Therefore we should hope very well in our good God, even until the last gasp of life, especially seeing he is endued with so kind and merciful a nature, as that he is infinitely more desirous to save miserable sinners, than they are to be saved of him. Let every man therefore repent him, and betake himself unto a better way, and through Christ he shall obtain salvation. For sins passed, as Augustine saith, do not hurt a man, if sins that are present do not delight him. And he that is displeased with himself in his sins, he is well pleasing unto God in grace. For the favour of God and a wicked life agree not together, neither can be in one man both together. Therefore, 2. Tim. 2.19 let every man that nameth Christ departed from iniquity, for so he shall indeed feel that he 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 indeed. For the unregenerate men, with their whole soul and will, are at enmity with God, Rom. 8.7. Col. 1.21. and are wholly carried headlong into all wickedness, and every kind of sin, for their mind is alienated from that which is good, and is wholly addicted and given unto that which is evil. These things being thus considered, both in a generality and common view, concerning the chain of salvation, is also being divided and unfolded through the five links thereof, as it were by several branches, having been by a divine order conceived before time, are set down in time by an Apostolic method, and ordered and ranged with excellent skill. And if a man should more intentively and deeply consider all the links of this chain, the only will of God shall be the efficient cause of all the rest, for upon it the sum of all the rest dependeth and consisteth. Therefore the free-will of God is the first and most general cause, for from it proceedeth the first motion and whole power of working, so that without it in this matter nothing can be wrought or brought to pass. And here is a most excellent and artificial order of the causes of salvation, for from the first and highest cause unto the secondary causes, and from thence unto the effects, there is a continual gradation, until we come unto the last end, whether all and every of them tend and have recourse. What are the effects of predestination, and how great benefits come from it unto every believer. Next there is showed, that this chain of salvation is made of the mere benefits of God. CHAP. 35. HEre now remaineth briefly to be handled what and how great effects and benefits do arise and come unto us, by the free grace of predestination. These effects may be declared and enlarged by sundry and several degrees, and they are in number ten, all which are set down in order. The first of them is Christ the Mediator, the head and beginning of all the elect. He in this doctrine of election, is to be esteemed the only foundation and groundwork of salvation, for without him there can be no election unto salvation, so that of him dependeth the election of all the rest, for he vouchsafed to come down from heaven, and to become man, that by his sacrifice and blood he might redeem and save others for ever. The second effect is the creation, and bringing forth of every of the elect into this world. The third is an effectual calling unto Christ by the holy Spirit and the word of the Gospel, and a true conversion unto God. The fourth is justification, a steadfast faith and a certain hope, which layeth hold upon and applieth unto itself Christ and his merits, and relieth wholly on him, not desiring nor longing after any thing else. The fift is regeneration and the good works which necessarily follow it, for whom God hath appointed unto any end, he also ordaineth and showeth him certain means, by which he may attain unto the end that he is appointed unto. Therefore good works are not the beginning and cause of election as the Papists dream, but they are only the effects and means, by which as by certain succeeding degrees the elect are brought unto life everlasting. The sixth is the daily increase and access of faith and sanctification, so that the works of charity, and effects of faith do one after an other daily grow greater and better, for a man is not good, except he have a desire to be made and become better. And he that goeth not forward in the ways of God, goeth back from them, as Saint Barnard saith elsewhere. The seventh is invincible patience and courage, in enduring adversity quietly. The eight is undaunted and perpetual constancy, and final perseverance in faith and sanctification daily increasing. The ninth is resurrection from the dead, and the reuniting of body and soul. The tenth is glorification & life eternal, that is to say, spiritual joy in God with thanksgiving, and everlasting gladness in Christ. By these things we may see clearly, what great and saving gifts and benefits are included in predestination only. They therefore which feel the effects of the grace of god within themselves, ought with great admiration to have them in continual remembrance, & to consider of them within themselves, for they which do acknowledge how greatly they are bound unto God for so great a benefit, which hath vouchsafed to choose them from out of such a number of wretched persons, and being elected, to reform and renew them into his own image and heavenly glory. Let them then with certain hope & found confidence rely upon that free goodness of God, and that his unchangeable counsel, concerning their salvation, and let them be as surely persuaded and made as certain of their salvation, as if they had it already laid down unto them in their hand, and did enjoy it in full and present possession. So that these gifts of God, and merits of Christ are to be thought upon seriously and religiously, and to be preferred before all the riches of the whole world, for they do bring with them everlasting life, and blessed immortality. But they which turn aside unto transitory and fading good things, are not wise for themselves, for they perish at the last with certain destruction. Moreover, these effects are some of them of one only respect and sort, which are such effects as can never put on the nature, nor take upon them the turn of an efficient cause, of which sort are all the secondary effects from the first effect unto the last end. Others are of a twofold respect and sort, which may sometimes be effects, and sometimes efficient causes. Such is the first effect, namely, Christ jesus, which though he be God eternal, and in this respect can be an effect unto nothing, when as he maketh all things; yet as he is man and a mediator, he is the first effect of predestination: and he is such an effect thereof, as notwithstanding may nevertheless be an operative, and efficient cause of all the rest, for he is the cause of all the effects which are placed between predestination and glorification which is the last of all, for it is he which hath called, which hath justified, which hath glorified us. So that all the links of this whole chain, are the mere benefits of God, and no merits of man are found in it. Therefore he that reckoneth up man's merits among these free benefits of God, as he doth derogate from the bounty and glory of God, so also doth he hazard his own Salvation. But all they which love God, and do seek for their Salvation in his goodness and in the Sacrifice of Christ, do know for an assured truth, that all the links of this Chain, are the very effects of Christ, and the mere benefits of God himself. Therefore to him only ought they to be thankful for them. Moreover, out of this Chain we may see, that in the whole course of Salvation, the Scripture mentioneth and speaketh of nothing but the grace of God only, and many other gifts which proceed from that. Therefore also the true faith of the godly, aught to receive and acknowledge nothing besides them. The Links of this Chain ought to be considered by an Antithesis, that the goodness of God may the more appear and be magnified, so that we proceed from the enjoying of the one contrary, unto the removing of the other. Secondly, the Links hang together with an inseparable knot; so that he which receiveth one of them, becometh partaker of the rest. CHAP. 35. furthermore, that the goodness of God, and the greatness thereof, may the more and more appear to be free every manner of way, and may the better be known, and the more easily be understood, we must know and hold for a certainty, that there is a continual Antithesis in every Link of this Chain, so that our proceeding is from one contrary unto an other. So that this Chain, as it doth attribute unto God only all the benefits that it hath and containeth: so it denieth them to any mortal men. For what good things soever man doth here give and bestow upon man, the evils contrary to them are in every man by nature. For he did choose us when we were not: he called us when we were enemies and strangers from him: he justified us when we were sinners, yea, the most miserable bondslaves of sin: he sanctified us, when we were impure and unclean: he glorified us, when we were mortal and vain men; as Augustine saith. Tom. 10. col. 339. Also we must seriously weigh and consider in this Chain, that the Apostle did use and take these three last words after the manner of the Hebrews in the form of the preterperfect tense in stead of the future tense, and that for two reasons. First, they to whom the Apostle wrote this, were already called, justified, and in some sort regenerate; and therefore had obtained some part of this glorification. Secondly, for the certainty of those things, which as yet remained. For that which was promised of God, and which they by hope laid hold upon, is before God all one, as if they had already received it of God indeed, and did already enjoy it in full possession. Again, all things that are to come, are present with God. Therefore the Scripture doth as freely speak of a thing to come, as if it were already performed and fulfilled. This propriety of the Hebrew phrase, is wont only to be used in those things, which admit no contrary exception, but draw with them a continual and necessary consequence. So that these promises, which being certain and infallible, are linked and bound up in this Chain, aught to be embraced with the whole affections of the heart: for they are such as can bring everlasting life both to the body and Soul. This Chain, is as it were of Adamant, and eternal; so also is the order, from one link unto an other, continual, not possible to be undone. Therefore he which hath received one link of this Chain, shall be sure to receive the rest; because he hath God for his debtor, which useth not to recall his promise: but not such a debtor, as if he had him bound to him by his merits, but because God himself, by his own voluntary goodness and free promises, hath made himself his debtor. Let the faithful therefore consider, what, and how many Links of the degrees of this Chain, they have already obtained of God, and how many remain for to be obtained, that they may both give thanks to God for them which they have received, and also hope well of the rest, which as yet they want. For they ought to take great confirmation of their hope and good courage, by those benefits which they have and do feel in themselves already. For this is the true remembrance and acknowledgement of benefits received of God, when as men by them, conceive matter of good hope, for the time that is to come. For surely it were an open sign of unthankfulness, and an argument of distrust, daily to enjoy the bounty of God, and so many, and so great benefits of his, and yet to conceive and take no hope, nor confirmation of hope thereby. And to confirm hope, there is no stronger means, than the eternal & unchangeable fidelity and constancy of God in the performance of his promises. For there is nothing that doth more faithfully and surely perform, and more truly fulfil his promises, than God doth: For if all the Princes of the earth, should with one mind and one mouth, promise a man this or that, and should withal give their charters sealed with their own seals, yet their promise ought not to be accounted so sure and certain, as the least of God's promises. For their promise may sundry ways be hindered and made frustrate. But the promise of God can be shifted off by no device, overthrown by no sleight, altered and interrupted by no impediments. Therefore to him a man may safely give credit, because his promise is everlasting and unchangeable truth. All the world and all the goods thereof are subject to destructions, and shall at the last fade and pass away, but the gifts of this Chain are everlasting, and shall never decay. CHAP. 37. furthermore, we must here know and understand, that all things in general, and every thing in particular, are found to be subject unto continual change, and fading: which although in their estate and place, they seem to have more steadfastness and divine excellency in them, than the rest of the creatures have, and have received no hurt, that we can see, by so many succeeding ages gone and passed: yet notwithstanding all of them almost in every moment, are seen to vary much in their motion, and in the effects of their motion, and many times to be subject, sometime to this, and sometime to that variation and change. So that although there can be found nothing in the whole universal world, whether it be in the heavenly bodies, or in these inferior bodies and earthly things, which is firm and steadfast, perpetual and durable; yet this one work of regeneration, is such a piece of work and affect of the Majesty of God, as wherein God would have the express stamp of his eternal glory to remain, and the lively image of his everlasting mercy to appear plainly. Therefore, although man in his nature seem to be more frail and weak then almost any other creature, and to be more near unto nothing, so that he may worthily be called dust and ashes, rather than man: yet when God beginneth to frame him anew, and to make him like himself, presently in that very instant, of a miserable man, he is made and becometh happy; of a condemned person, he is made blessed; of mortal, he becometh immortal; of a frail man, ready to come to nothing, he is made to endure for ever. So that in man all things are frail and weak, and nothing shall be permanent or durable in him, except it spring from regeneration, and be affixed unto the only anchor of true Religion. Therefore although all things be frail and subject unto decaying, yet the regenerate and the godly do always continue, and never perish. Albeit in this world they are many times oppressed, and oftentimes slain of their enemies, yet even by death itself, they do obtain and come unto immortality. So that dying here always, they shall never die. Therefore this Chain is as it were the only strong anchor, which fasteneth and preserveth the ship of Christian faith, in the heavenly Sanctuary, as in an haven most sure from all the dangers of storms, against all the rage of hell, and the turbulent motions of the world. So that no floods, nor no tempests can arise and swell so great, as by which this anchor may be loosed, and the ship broken and drowned. Also this Chain, is as a strong engine, to destroy all the loftiness of men, which doth arrogate any thing, as proper unto itself: and it is as a sharp sword, to stab and quell their presumption and pride, which doth extol and lift up itself more than it should. Lastly, it is as a long and golden line, which stretcheth itself from one part of the heaven unto an other, that every of the Elect wheresoever, may lay sure hold upon it, and very well apply it unto themselves. Therefore (as is said before in a word or two) he that desireth to profit in the knowledge of this Chain, and to confirm himself in it fruitfully, must above all things take heed, that he begin not at the highest cause of Predestination, that lieth hidden in the counsel of God: but that he ascend by little and little, as it were by degrees, from the last effects thereof unto the first cause: so that he begin at regeneration; from thence, that he go to justification; from thence, unto true faith; from that, unto vocation; from this, unto eternal election: from that, let him pass and ascend unto the gracious will of God, that effecteth all these things, There must he settle and ground the anchor of his faith. But God beginneth a contrary way in descending unto us: For he beginneth at the first cause, and proceedeth through means unto the last effect, until he bring and draw us unto himself. Of the effects of reprobation, which are contrary unto the effects of Election. Also what benefits of God, the Elect and reprobates have common, and what not. And that the judgement of God concerning both, is steadfast and eternal. CHAP. 38. NOw the effects of Election being set down and declared, the effects of reprobation are briefly to be set forth. For the effects of Election cannot rightly be understood, unless the opposite effects of reprobation be likewise weighed and considered; that so one contrary may be more illustrated and made more plain by an other. Now, certain effects are common unto the reprobate with the Elect, as namely Creation, and other, both many and great temporal blessings, and helps of this life, as food and apparel, and the rest of the blessings of this life, which belong rather to the body then the soul. But of those blessings that belong unto Salvation, the reason is far otherwise: they are in a continual opposition and contrariety. For the Elect are called unto Christ by grace; the reprobate are deprived of that grace: whereas the Elect are enlightened & converted unto God; there the reprobate are blinded and hardened: whereas these hate sin, and departed from it; there they give themselves over unto it, and continue in it: where these are raised up unto heavenly glory, and are endued with everlasting life; there they arise unto judgement, and are cast into everlasting torment. So that the reprobates remain hardened in their sins, and strangers from God. Therefore by these notes and infallible tokens, God doth point at, as it were with his finger, what manner of judgement is prepared for them, and doth distinguish them from his children whom he hath begotten again. This is in a generality true of all, but it is a dangerous thing, to conclude this of any one in particular. For many of the Elect being oftentimes endued with faith, even in the agony of death, are converted unto Christ in the last gasp of life. Both these come to pass thus, God so willing and disposing them; he bringeth some unto repentance, through his compassionate goodness, and bringeth not others, according to his just judgement: that in the one we may perceive his undeserved grace; in the other his just judgement and their deserved punishment, as Augustine saith. In Epist. ad Sixtum. This condition on both sides is steadfast. For God is eternal, so likewise the decrees of Election and reprobation are everlasting and unchangeable: therefore none of the Elect shall perish; neither shall any of the reprobates be saved. Let no man hence take occasion to live licentiously, because the condition of both is unchangeable: for that Predestination is a cause to every man, why he should stand fast; Tom. 7.1244. but unto none a cause, why he should fall, saith Augustine. These things come necessarily to pass on both sides, God so disposing the matter, and cannot happen otherwise; because no other efficient cause can be found in them, but only the free and righteous will of God. For there is nothing without God, which may move him to this or that thing. So that God willeth a thing, and directeth it unto the end, because it so pleaseth and seemeth good unto him. So he alone and none other, is the only cause of his will; for none can prescribe any thing unto him, because no man is superior or equal unto him. Therefore in as much as he saveth some by grace, and condemneth others in justice, we ought to seek no other cause hereof, but only his determinate will, and absolute good pleasure. And that he hath ordained certain unto destruction, it is as certain, as God himself is God. For if he were willing, simply and absolutely to save all and every one, then surely he would give all men all things necessary unto Salvation; but he giveth not all men all things necessary unto Salvation, therefore he will not save all and every one. For he that denies a man the means to attain unto some end, doth much more deny him the end itself. For he that bestoweth not the lesser upon a man, how will he bestow that which is greater? A short conclusion of this work, showing the chief use thereof, and exhorting every of the godly unto thankfulness and sincerity of life. CHAP. 39 THe use of this doctrine is very great, and above all most wholesome: First, that all the praise and glory of our Salvation, should be wholly attributed unto God only; in that he of his merciful goodness hath vouchsafed to choose us miserable sinners unto everlasting Salvation, and to adopt us for children through jesus Christ, when as he had a thousand most just occasions, for which he might worthily condemn us, and whenas there was not one cause in us, wherefore he should give us, no, not the least drop of cold water. So that by choosing us altogether most unworthy, he hath made us worthy, through the worthiness of his Son. Therefore this free and everlasting Election, hath the goodness of God, and the merit of Christ, and the worthiness thereof, for his sure foundation and ground. For if the Son of God had not been willing to suffer and satisfy for our sins; and if God had not been willing to impute this his satisfaction unto us for righteousness, not one of us had been elected unto Salvation, but every one had been condemned unto everlasting death. So that in this Election, the great and incredible goodness of God, and the most vehement and affectionate love of God towards us, doth appear, as in a most clear mirror. Secondly, all that embrace the pure doctrine of the Gospel, and do by a true faith believe in Christ, and persevere in him, have strong and excellent consolation from hence; in that they are elected from everlasting unto eternal Salvation, without any merit either foregoing or following: and that this blessed and saving Decree concerning our Salvation is unchangeable, and therefore that they can no more fail and be prevented of Salvation and heavenly glory, than God can be separated from his Godhead. For as God is everlasting and unchangeable by nature; so also that his Decree and good pleasure, concerning the Salvation of the Elect, is everlasting and unchangeable. For the unchangeableness sake of this Decree, all and every of them which truly believe in Christ, have most strong and certain consolation, with which they may comfort and refresh themselves in adversity and other spiritual temptations. Wherefore all idolatry and superstition, all hypocrisy and unbelief, all false doctrine and desperation being condemned and set aside, let us from the bottom of our hearts and inward affections give thanks unto God, and to his Son; because that we are freely elect by God from everlasting, and fully redeemed by Christ from all evil, and shall so remain elected and redeemed for ever without any disturbance. Let us therefore all and every of us, with the whole affection of our mind, hearty with one mind and one mouth, beseech the most merciful Son of God our Redeemer, that he would purge us from the filthiness of our sins, by the power of his spirit, and renew and fashion us daily more and more unto his own Image, that by living holy and without blame here, we may walk faithfully and constantly in his holy commandments, and in the true path of the Elect, until we come unto the price of our high Calling, and to that heavenly Glory and blessed Life to come; where abounding in great and unspeakable gladness, no trouble or sorrow being mixed with it, we shall triumph with gladsome countenances and joyful hearts, and possess unspeakable joys, world without end. Amen. * ⁎ * To God the Father, the Son and the holy Ghost, be given all praise and glory, for ever. Amen.