CHAP. I.

SAint Augustine in his booke of The profit of De bono per­seuerantiae. Perseuerance, chap. 14. saith, that they which were against him as Aduersaries in this question, did alleadge that Obiect. this doctrine of Predestina­on, did hinder the preaching of Gods word, & coused that it could not profit. As if Answer. [Page 4] (saith he) this doctrine had hindered the Apostle Saint Paul to doe his dutie: vvho so oftentimes dooth com­mend vnto vs and teach Pre­destination, and yet neuer ceaseth to preach the vvord of God.

Also saith moreouer. As hee that hath receiued the gift, can better exhort and preach: so hee that hath re­ceiued this gift, dooth heare the Preacher more obedi­ently, and with greater reue­rence &c. VVee doe there­fore exhort and preach; but they onely which haue eares to heare, doe heare vs quiet­lie, and to their comfort: & in those that haue them not, this sentence is fulfilled, that hearing with their eares, they doe not heare, for they heare [Page 5] with the outward sense, but not with the inward consent. Now, why some men haue these eares, and others not, it is, because it is giuen to some to come, and to others not. Who knew Gods coun­sell? must that bee denied which is plaine and euident, because that cannot bee knowne which is hid and se­cret? Again in the 15. chap. I pray you (saith hee) if some vnder the shadow of Prede­stination giue themselues to slothfull negligence, and as they are bent to flatter their flesh, so followe their owne lusts, must wether foreiudge, that this which is written of the fore-knowledge of God is false? Now surelie this is verie handsome, and to the purpose, that vvee shall [Page 6] not speak that which by the Scripture is lawfull to speak. Oh wee [...] (say you) least he should be offended, which is not able to vnderstand and take it. And shal we not feare (say I) lest whiles we hold our tongue, he that is able to take the truth, be taken and sna­red with falshood and error? Also in the 20 chapter of the same book, he writeth in this sort. If the Apostles, & Doc­tors of the Church vvhich came after them, did the one and the other, both teaching the eternal election of God purely and truly, and also re­taining the faithfull in godly life and manners: what mo­ueth these our Aduersaries (seeing they are ouercome with the manifest and inuin­cible truth) to thinke they [Page 7] speake wel, saying, Although this doctrine of Predestinati­on bee true: yet it ought not to be preached to the people. Nay, so much the rather it is good to be throughly prea­ched, that he that hath eares to hear, may heare. And who hath them, but hee that hath receiued them of God, who promiseth to giue them?

And as for him that doth not receiue it, let him refuse it if he wil; so that he that doth receiue it, may take it, drinke it, be suffised, and haue life. For as wee must preach the feare of God, to the end that God may be truly serued: so must we preach predestinati­on, that he which hath eares to heare may hear, & reioyce in God, not in him selfe, for the grace of GOD towards [Page 8] him.

This is the mind of that excellent Doctor, as touch­ing this point. Which not­withstanding bindeth vs to two conditions: the one is, that wee speake no further heerein, then Gods word doth limit vs: the other, that we set forth the same thing which the Scripture teach­eth, accordingly, and to e­dification. Wherefore vvee will briefly speake of both these parts: first of the doc­trine it selfe, and next of the vse and applying of the same.

CHAP. II.

GOd, whose iudgements no man can compre­hend, The coun­sell, purpose and will of God, is the fountaine & originall of all causes. whose waies cannot be found out, and whose vvill I ought to stoppe all mens mouthes 2, according to the determinate & vnchangable purpose of his wil, by the ver­tue vvhereof all things are made 3, yea euē those things which are euill and execra­ble (not in that they bee wrought by his diuine coū ­sell, but forasmuch as they proceede of the Prince of the a [...]re, & that spirit, which worketh in the children 4 of [Page 10] disobedience) hath determi­ned 5 from before all begin­ning with himselfe, to create all things, in their time, for his glory, & 6 namely men: whō he hath made after two sorts, cleane contrary one to the other. Whereof hee ma­keth the one sort (which it pleased him to chuse by his secret will and purpose) par­takers of his glory through his mercie 7, and these vvee call according to the word of God, the vessells of honour, Vessels of honour. the elect, the children of promise, and predestinat to saluation 8: and the others, whom likewise it pleased him to ordain to damnation (that hee might shew foorth his wrath and power, to be glo­rified also in them) wee doe call the vessels of dishonour Vessels of dishonour. [Page 11] and wrath, the reprobat, and cast off from all good works 9.

This election or predesti­nation Our electiō is hid in the secret pur­pose of God. to euerlasting life, be­ing considered in the will of God (that is to say, this selfe same determination, or pur­pose to elect) is the first foun­taine and chiefe originall of the saluation of Gods chil­dren: neither is it thereon grounded, as some say, be­cause God did foresee their faith, or good workes: but onely of his owne good will 10, from whence afterwards the election the faith & the good workes spring foorth. Therefore when the Scrip­ture will confirme the chil­dren of God in fu [...]l and per­fit hope it doeth not stay in alledging the testimones of [Page 12] the second causes, that is to say, in the fruites of faith, nor in the second causes themselues, as faith, & cal­ling by the Gospell, neither yet sometimes in Christ him­selfe, in whom notwithstan­ding we are, as in our head, elected and adopted, but a­scendeth higher, euen vnto Reprobati­on is hid in the secret purpose of God. that eternall purpose vvhich GOD hath determined one­ly in himselfe. 11.

Likewise when mention is made of the damnation of the reprobate, although the whole fault thereof bee in themselues yet notwithstan­ding, somtimes when need requireth, the scripture to make more manifest by this comparison the great power of God, his patience, and the riches of his glory towards [Page 13] the vessels of mercy 13, lea­deth vs vnto this high se­cret, which by order is the first cause of their damnati­on: of the which secret, no other cause is known to mē, The secret purpose to elect or re­proue, onely appertaineth to God, but the causes of election and repro­bation are manifest in the Scrip­tures. but onely his iust will, which wee must with all reuerence obey, as cōming from him who is onely iust, and cannot by any meanes, nor of any man, in any sort be compre­hended 14. For we must put difference betwixt the pur­pose or ordinance of repro­bation, and reprobation it selfe. Because God vvould that the secret of this his pur­pose, should be kept close frō vs: & again we haue the cau­ses of reprobation, & damna­tion which depēdeth therof, expressed in Gods word, that is to say, corruption, lack of faith, [Page 14] and iniquitie, which as they be necessarie, so are they al­so voluntary in the vessels made to dishonour 15: like as on the other part, when wee describe orderly the cau­ses of the saluation of the e­lect, wee put difference be­twixt the purpose of elect­ing, which God hath deter­mined in himselfe, and the election which is appointed in Christ, in such sort, that this his purpose or ordināce, doth not onely goe before e­lection in the degree of cau­ses, but also before all other things that follow the same 16.

CHAP. III.

THe Lord God, that hee might put in execution Why man was created good, but yet so, that he might willingly becom euil. this eternall counsell to his glory, prepared away accor­ding to his infinite wisedom, indifferēt both to those that hee would chuse, and those also which hee would refuse. For when he determined to shevv his infinite mercie in the saluation of the elect, and also his iust iudgement in the condemnation of the re­probate; it was necessary that hee should shut vp both vnder disobedience & sinne, to shew his mercy to all 1 [Page 16] those that belieue 2. that is to say, to the elect: because faith is a gift of god which proper­ly belongeth vnto thē 3: and cōtrariwise to haue iust cause to condemne them, to whom it is not giuē to belieue 4. nor to know Gods mysteries 5. Therefore GOD did this in such sort, and with such wis­dome, that the whole fault of the reprobates damnati­on lyeth in themselues: and on the other side, all the glo­ry and praise of the elects sal­uation belongeth wholly to his onely mercy.

For he did not create man a sinner (for then he should The creati­on of man. haue beene, with reuerent feare bee it spoken, the au­thor of sinne, which after­wards hee could not iustlie haue punished) but rather he [Page 17] made him after his owne i­mage 6: to wit, in innocēcie, purity, & holiness: who not­withstanding without con­straint of any, neither yet forced by any necessitie of concupiscence as touching his will (which as yet was not made seruaunt vnto sinne 8) Corruption. willinglie, and of his owne accord rebelled against God: binding (by this meanes) the vvhole nature of man to sin, and so consequent­ly to the death of bodie & soule 9.

Yet we must confesse that this fall came not by chance The fall of Adam chan­ced not with out the wil & ordinance of God. or fortune, seeing his proui­dence doth stretch forth it selfe euen to the smallest things 10: neither can we say, that any thing doth happen, that God knoweth not, or [Page 18] careth not for, except wee would fall into the opinion of the Epicures, from the which God preserue vs, nei­ther yet by any bare or idle permission or sufferance, which is separate from his will and sure determination. For seeing hee hath appoin­ted the end, it is necessarie al­so that he should appoint the causes which lead vs to the same end: vnlesse we affirme with the wicked Manichees, that this end happeneth at all aduentures, or by meanes of causes ordained by some other God.

Further more, wee cannot thinke that any thing happe­neth contrary to Gods will, except wee deny blasphe­mously that hee is omnipo­tent & Almightie: As Saint [Page 19] Augustine noteth plainly, in his booke De correptione & gratia, chap 104. Wee con­clude F [...]c [...]ir. ad Laurent. Chap. 99. therefore, that this full of Adam did so proceede of the motion of his will, that notwithstanding it happe­ned not without the vvill of God: whom it pleaseth by a maruailous and incompre­hensible mean that the thing which hee doth not allow (for asmuch as it is sin) shold not happen without his will. And this is done, as wee said before, that hee might shew the riches of his glory to­wards the vessels of mer­cie: and his vvrath and power vpon those vessels, which hee hath made to set foorth his glory by their shame & confusion 12. For the finall end of Gods coun­sell [Page 20] is neither the saluation of the elect, nor the damna­tion of the reprobate: but the setting forth of his own glory, in sauing the one by his mercy, and condemning the other by his iust iudge­ment.

Then to auoid al these blas­phemies, vnto the which the infirmitie of our wits doth draw vs, let vs confesse that the corruption of the princi­pall worke that GOD hath made (which is man) is not happened by chaunce, nor without the will of him, who according to his incompre­hensible wisedome, dooth make and gouerne all things to his glory. Albeit wee must confesse (in despight of mans iudgement, which was limit­ted in the beginning within [Page 21] a certaine compasse, and af­ter was miserably corrupted) that the whole fault of his damnation lieth in man: for­asmuch as betwixt the secret and incomprehensible will of God and that corruption of mans nature, which is the verie first occasion of the reprobates damnation, the The whole fault of mās perdition, is in himselfe, and not in God. wil of the first man is a mean, vvhich being created good, hath willingly corrupted it selfe, and therby opened the doore to the iust iudgement of God, to condemn al those, to whom it doth not please him to shew mercie. And if they would yet obiect, and cauill, saying, that they can­not resist the will of GOD 13, let vs suffer them to their owne destruction to plead a­gainst him, vvho wil be able [Page 22] enough to defend his iu­stice, against their quarrel­ling. Let vs rather reuerence that which passeth the reach and compasse of our wits & turne our minds whollie to praise his mercie, who by his onely grace hath saued vs, when wee deserued the like punishment and damnation, and were no lesse sinners and wicked then they.

CHAP. IIII.

WHen God had deter­mined with himselfe The foun­dation of that electiō which is manifest to vs. the things before mētioned, he, by a more manifest order of causes, which notwith­standing was eternall (as all [Page 23] things are present to him) disposed orderly all the de­grees, whereby hee vvould bring his elect vnto his king dome. Forasmuch therefore as he is merciful, & yet could not forget his iustice, before all other things it was neces­sary, that a Mediator should A Mediator was necessa­rie. be appointed: by whō man might be perfectly restored, & that this should bee done [...]y that free mercy and grace which doth appeare in the [...]aluation of his elect. But [...]an, besides that hee is so [...]eake, that it is not possible [...]r him to sustain the weight [...]f Gods wrath, doth also so [...]uch fl [...]tter himselfe in that [...]is most miserable blindnes, [...] he cannot perceiue it 1: [...]ecause he is wholly in bon­ [...]age to sinne 2: so that the [Page 22] [...] [Page 23] [...] [Page 24] lavv of GOD is to him as death 3, so farre is he vnable of himselfe to recouer his li­bertie, or to satisfie the law of God in the very least [...]ote.

God therefore the most mercifull father of the elect, moderating in such sort his iustice, with his infinite mer­cie, appointed his onely son, who was the very same sub­stance, Iesus Christ our Media­tor. and God eternal with him, that at the time deter­mined, he shold by the pow­er of the holy 4 ghost bee made very man 5, to the end that both the natures beeing ioyned in Iesus Christ alone Iustificati­on & sancti­fication in Christ. 6, first, all the corruption of man shold be fully healed in one man 7, who should also accomplish all iustice 8, and moreouer should bee able enough to sustaine the iudg­ment [Page 25] of God, and be a priest sufficient & worthy of him­selfe to appease the wrath of God his father, in dying as a iust and innocent, for them that were vniust and sinners, couering our disobedience, and purging all our sinnes which were laid vpon him 9. And finally with one one­ly offering and sacrifice of himselfe, should sanctifie all the elect: mortifying & bu­rying sinne in them, by the partaking of his death & bu­riall: and quickning them into newnes of life by his re­surrection 10: so that they should finde more in him, then they had lost in Adam 11. And to the intent this remedie should not be found and ordayned in vaine, the lord God determined to giue [Page 26] this his sonne, with all things appertaining to saluation 12, to them whom hee had de­termined in himself to chuse, and on the other side, to giue them vnto his Sonne: that they beeing in him, and hee in them 13, might bee con­summate, and made perfit in one, by these degrees that follow after: according as it pleased him to bring forth euery one of his elect into this world.

For first, when it pleaseth him to disclose that secret which he had purposed from before all beginning 14, at such time as men least looke Externall vocation. for it 15 (as men are blinded and yet thinke they see most cleare 16, when as in verie deed death & dānation han­geth ouer their head 17) hee [Page 27] commeth sodenly, & setteth before their eyes the great danger wherin they are; and that they might be touched more sharply and liuely, hee addeth to the witnes of their owne conscience, beeing as it were asleepe, and dead, the preaching of his law 18, and The Law. the examples of his indge­ments, to strike thē with the horror of their sins: not that they should remaine in that feare, but rather, that be hold­ing the great danger thereof, should flie to that onely Me­diator Iesus Christ 19: in whō after the sharpe preaching of the law, hee setteth forth the sweet grace of the Gospell, but yet with this condition, The Gospel. that they belieue in him 20, vvho onelie can deliuer them from cōdemnation 21, [Page 28] and giue them right and title to the heauenly inheritance 22: Yet all these things were but vaine if he should onelie set before mens eyes these se­crets, by the externall prea­ching of his word written, & published in the Church of God, which notwithstanding is the ordinarie means wher­by Iesus Christ is communi­cated vnto vs 23: therfore, as touching his elect 24, vnto the external preaching of his word, he ioyneth the inward working of his holy Spirit, The inward calling. the which doth not restore (as the Papists imagine) the remnants or residue of free will (for what power soeuer of free will remaineth in vs, What free will is, after the fall of Adam. serueth to no other vse, but willingly to sinne 25, to flee from God 26, to hate him [Page 29] 27, and so not to heare him 28, nor to belieue in him 29, neither yet to acknowledge his gifts 30, no not so much as to thinke a good thought 31: and finally to be children of wrath and malediction) but contrariwise changeth their hard harts of stone, in­to soft harts of flesh 32, draw­eth them 33, teacheth them 34, lighteneth their eyes 35, and openeth their sense 36, their heart, their eares, and vnderstanding: first to make them to knowe (as wee haue said before) their owne mi­serie: and next, to plant in them the gift of faith, where­by they may performe that condition, which is ioyned to the preaching of the Go­spell. And that standeth in two points: the one, whereby [Page 30] wee knowe Christ in general, Faith hath two parts. in belieuing the storie of Christ, and the Prophecies which are writ of him 37: the which part of faith, as vvee shall declare in due place, is sometimes giuen to the re­probate. The other, which is proper, and onely belong­eth Faith which doth apore­hend iustifi­cation by Christ, and sanctifica­tion. to the elect, consisteth in applying Christ (who is vni­uersally and indifferentlie preached to all men) to our selues, as ours: and that eue­ry man make himselfe sure of his election, which hath been hid before all time in Gods secret 38, and after­wards reuealed vnto vs, part­ly by the inward testimonie of our conscience through the holy Ghost, ioyned to the externall preaching of Gods word 39: and partly [Page 31] also by the vertue and power of the same spirit, who deli­uering the elect from the ser­uitude of sin 40, perswadeth and conducteth them to will and vvorke the things which please God.

These then be the degrees, whereby it pleaseth God to create and forme by his espe­ciall grace, that precious and peculiar gift of faith in his e­lect, to the intent that they may imbrace their saluation in Iesus Christ. But because this faith in vs is yet weake & onely begun, to the end that we may not onely perseuere in it, but also profit (vvhich thing is most necessary for al men to do) first, according to the time that our adopti­on is reuealed vnto vs, this faith is sealed in our harts by [Page 32] the sacrament of Baptisme: Baptisme. and after, euery day more & more is confirmed and sea­led in vs by the Sacrament of the Lords Supper: of the The Lords Supper. which two Sacraments, the principall end is, that they be sure, and effectuall signes, and pledges, of the commu­nion of the faithfull vvith Christ 41, who is their wise­dome, iustice, sanctification, and redemption 42.

For this occasion, it is so oftentimes mentioned with Saint Paul, that wee beeing iustified by faith, haue peace with God 43: for whosoeuer hath obtained the gift of true faith, hath also by the same grace and liberalitie of God, obtained the gift of perseue­rance 44. So that in all ma­ner of temptations and af­flictions, [Page 33] hee doubteth not to call vpon God, vvith sure confidence to obtaine his re­quest A sure con­fidence. (as farre as it is expedi­ent for him) knowing that hee is of the number of Gods children, who cannot faile him 45.

Moreouer, he neuer swar­ueth so from the right way, but at length, by the benefit of Gods grace, he returneth againe: for, although faith sometime seeme in the elect (as it were for a time) hid and buried, so that a man would thinke it were vtterly quen­ched 46 (which God suffe­reth, that men might knowe their owne weakenes) yet it doth neuer so far leaue thē, that the loue of God & their neighbor is a together pluc­ked out of their hearts. For [Page 34] no man is iustified in Christ, who also is not sanctified in him 47, and framed to good works, which God prepared that we should walke therein 48. This is thē the way wher­by God by his mercie, doth prepare (to the full executi­on of his eternall counsell) them amongst his elect, whō it pleaseth him to reserue, till they come to ripe age and di­scretion.

As touching the other, whō he calleth into his king­dome, so soone as they are borne, or in their tender yeeres, he vseth a more short way. For seeing he doth com­prehend in that his free coue­nant, whereof Iesus Christ is the Mediator 49, not onely the faithfull, but also their posteritie 50, into a thousand [Page 35] generations 51, calling the same by expresse words holy 52: there is no doubt but the Gods adop­tion or free choise of In­fants. children of the Saints, which appertain to election (whom hee onely knoweth) he hath giuen to his Sonne, who will not cast them out 53.

CHAP. V.

BY these things whereof we haue now spoken, it The old A­dam is the foundation of that re­probation which mans iudgement can attaine vnto. may easily appeare, hovv God maketh them to goe to their owne place 1, whom he created to that end that hee might bee glorified in their iust condemnation. For as Christ the second heauenly [Page 36] Adam, is the foundation, and very substance, and effect, of the elects saluation: so also the first earthly Adam, be­cause hee fell, is the first au­thor of the hate, and so con­sequently of the damnation of the reprobate 2. For when God, mooued vvith those causes which he only know­eth, had determined to cre­ate them to this end, to shew forth in them his iust wrath, and power 3, likewise he did orderly dispose the causes, & meanes, whereby it might come to passe, that the whole cause of their damnation, might be of themselues, as hath been declared before in the third Chap. When man then was fallen willingly in­to that miserable estate wher­of wee haue spoken in the [Page 37] chap. before: God who ha­teth iustly the reprobate, be­cause they are corrupt: in The iudge­mēt of God toward in­fants that are repro­bate. part of thē hee doth execute his iust wrath so soon as they are borne 4: and towards the rest that be of age, whom he reserueth to a more sharpe How repro­batiō is first manifested. No calling to the Go­spell. iudgement, hee obserueth two waies clean contrary one to the other. For as concer­ning some he sheweth them not so much fauour, as once to heare of Iesus Christ, in whom onely is saluation 5, but suffereth them to walk in their owne waies 6, and run head long to their perditi­on.

And as for the testimonies that God hath left to them of his diuinitie 7, serue them to no other vse, but to make them without all excuse 8, [Page 38] and yet through their owne default, seeing their igno­rance, and sack of capacitie, is the iust punishment of that corruption, wherein they are borne.

And surely, as touching that, that they can attaine vnto in knowing GOD, by their light, or rather natu­rall darknes (albeit they ne­uer failed in the way, but so continued 9) yet were it not in no wise sufficient for their saluation. For it is necessarie for vs that shall be saued, that we knowe God, not onely as GOD, but as our Father in Christ 10: the which myste­rie, flesh and bloud doth not reueale 11, but the Son him­selfe, to them whom his Fa­ther hath giuen him 12. As concerning others, their fall [Page 39] is more terrible 13. For hee An vnprofi­table calling or of none effect. causeth them to heare by preaching the outward word of the Gospel 14; but because they are not of the number of the elect, beeing called, they heare not 15, and foras­much as they are not able to receiue the spirit of truth 16, therefore they cannot be­lieue, because it is not giuen vnto them 17, vvherefore, when they are called to the feast, they refuse to come. So that the word of life is follie vnto them, & an offence 18, and finally the sauour of death to their destruction.

There are yet others, vvhose harts almighty God openeth to receiue and be­lieue the things that they heare: but this is with that generall faith, whereby the [Page 40] diuels belieue and tremble 20.

To conclude, they which are most miserable of all, those climbe a degree high­er, that their fall might bee more grieuous: for they are raised so high by some gift of grace, that they are a little mooued with some taste of the heauenly gift 21: so that for the time they seeme to haue receiued the seed, and to be planted in the Church of God 22, and also shew the way of saluation to others 23. But this is plaine, that the spirit of adoption, which we haue said to be onely proper vnto them which are neuer cast forth 24, but are written in the secret of Gods people 25 is neuer cōmunicated to thē for were they of the elect [Page 41] they should remaine stil with the elect 26 All these there­fore (because of necessitie, & yet willingly, as they vvhich are vnder the slauerie of sin 27, return to their vomit 28, and fall away from faith 29) are plucked vp by the roots, to be cast into the fire 30. I meane, they are forsaken of God 31, who according to his will (the which no man can resist 32, and yet for all that because of their corrup­tion & wickednesse 33) har­deneth thē 34, maketh their hearts fatte, stoppeth their eares, and blindeth them 35: and to bring this to passe, he vseth partly their owne vile cōcupiscences, to the which he hath giuen them vp to be ruled, and led by 36: and partly the spirit of lyes, who [Page 42] keepeth them wrapt in his snares 37, by reason of their corruption, from the which as out of a fountaine, issueth a continuall flowing riuer of infidelitie, ignorance, and iniquitie: whereby it follow­eth, that hauing as it vvere made a shippe-wrack of their faith, can by no meanes e­scape the day which is ap­pointed for their destructi­on, that God may bee glo­rified in their iust condem­nation.

CHAP. VI.

FOrasmuch as God is iu­stice it selfe, it is necessary [Page 43] that he should saue the iust, The full ex­ecution of Gods coun­sell. and condemne the vniust. Now they amongst men are onely iust, who beeing by faith ioyned to Christ 1, grafted 2. rooted in him 3, & made one body with him 4, are iustified and sanctified in him, and by him: whereof it followeth, that the glorie to the which they are desti­nate 5, to the glory of God 6. appertaineth to them as by a certaine right or title. On the other part, they vvhich remaine in Adams polluti­on, and death, are iustly ha­ted of GOD: and so con­demned by him, not ex­cepting so much as them vvhich die before they sinne, as Adam did 7. But both these maners of execu­ting Gods iudgements, aswel [Page 44] in these, as in the other which are elected, are in three sorts: In the elect. whereof we haue already de­clared the first. For the elect in that same moment that they haue receiued the gift of faith haue after a certain sort passed frō death to life 8, whereof they haue a sure pledge 9. But this their life is hid in Christ, till this corpo­rall death make them to step a degree further, and that the soule being loosed out of the bands of the bodie, enter into the ioy of the Lord. Fi­nally, in the day appointed to iudge the quicke and the dead 11, when that which is corruptible and mortall, shal be clad with incorruptible­nesse and immortalitie and GOD shall bee all, in all things, then they shall see [Page 45] his maiestie face to face, and shall surely enioy that vn­speakeable comfort and ioy, which before all beginning was prepared for thē; which is also the reward that is due to the righteousnesse and holinesse of Christ: who was giuen for their sinnes, & ray­sed againe from death for their iustification: by whose vertue and spirit, they haue proceeded and gone forward from faith to faith, as shall manifestly appeare by the whole course of their life, & good works 12. Whereas al­together contrary, the re­probate, conceiued, borne, In the re­probate. and brought vp in sin, death, and wrath of God 13, when they depart out of this world they fall into another gulfe of destruction, & their [Page 46] soules are plūged in that end­less pa [...]tie 14, vntill the day come that their bodies and soules being ioyned againe, they shall enter into euerla­sting fire, which is prepared for the diuel & his Angels 15.

Then by these two wayes (which are cleane contrarie one to another) the last issue and end of Gods iudgements shall set forth manifestlie his glory to all men, forasmuch The glory of God. as in his elect he shall declare him selfe most iust, and most mercifull. Most iust I say, for Perfectly iust, & per­fectly mer­cifull. that he hath punished vvith extreame rigor and seueritie the sinnes of his elect in the person of his Sonne, neither did receiue them into the fe­lowship of his glory, before he had fully & perfectly iu­stified and sanctified them in [Page 47] his sonne: And most merci­full, forasmuch as hee freely appointed with himselfe to elect them, and according as he had purposed, chose them freely in his Son, by calling, iustifying, and glorifying them, by meanes of that same faith, which he had gi­uen them through the same grace and mercie.

On the other side, touch­ing God is per­fectly iust. the reprobate, their cor­ruption and infidelitie, with such fruites as come thereof, and testimony of their owne conscience, shall so reproue and accuse thē, that although they resist & kick against the prick: yet the most perfit iu­stice of God shal be manifest and shine by all mens con­fession, in their iust condem­nation.

CHAP. VII.

SIth wee haue now decla­red the effect of this doc­trine: it remaineth also that we shew what order we think best to be obserued, in prea­ching and applying the same to euery particular man.

Whereas many finde this matter so sharpe and strange, that they flie from it, as from a dangerous rock: it is partly to be attributed to the malice and arrogancie of men: and partly to the rashnes, & lack of discretion of them that teach it: and thirdly it is to bee imputed to their igno­rance which cannot orderly [Page 49] apply the same to thēselues, which faithfully and truly hath been taught of others. Concerning them which sin of malice, it onely appertai­neth to God to amend them: which surely hee hath done alwaies in his season, and like wise will doe from time to time, to whom hee hath ap­pointed to shew mercy. But for others which remain ob­stinate in their sinne and wic­kednes, there is no cause why we should be mooued either for their number, or autho­rity, to dissemble Gods truth. And as touching the second sort, I haue thought these things principally to be ob­serued in preaching this my­sterie. What di­scretion the matter it self requireth.

First, as in al other things 1, so chiefly in this matter of [Page 50] predestination, they ought to take diligent heed, that in stead of Gods pure and sim­ple truth, they bring not forth vaine and curious spe­culations or dreams 2. which thing they cannot chuse but do, which goe about to com­passe and accord these secret iudgements of GOD vvith mans wisedome; and so doe not onely put difference be­twixt predestination, and the purpose of God, which thing they must needs do, but sepa­rate the one from the other: for they either imagine a cer­taine naked and idle permis­sion, or else make a double purpose & counsell in God. From the which errors, they must needs fall into many & great absurdities. For some­times they are constrained to [Page 51] diuide those things, which of themselues are ioyned most straightly: and sometimes, they are compelled to in­uent a great sort of foolish & darke distinctions, wherein the far her they occupy thē ­selues and search, the vvider they stray from the purpose [...] and so intangle their misera­ble braines, that they can find no way out. This then ought to be auoided, vvith all carefull diligence chief­ly in this matter, which a­boue all other, ought purely and sincerely to be taught in the Church of God.

Moreouer, as much as is possible, let them take heed What man­ner of words and speech must be vsed though some-times for a more cleere vnderstanding of thinges, a man may bee bold godlie and reuerently [Page 52] to do) that no strange maner of speech, or not approoue­able by Gods word be vsed: and also that such phrases & words, which the Scriptures approue, be expounded fitly, Considera­tion of the persons. lest otherwise any man should take occasion of offence, which as yet is rude & igno­rant.

Furthermore, wee must haue good respect vnto the hearers 3: wherein also wee must make distinction be­twixt the malicious, and the rude: and againe betwixt thē which are wilfull ignorant, & those which are not capable through a simple and com­mon ignorance. For to that further sort, our Lord is ac­customed to set forth plainly the iudgement of God 4: but the other must be led by litle [Page 53] and litle to the knowledge of the truth 5. Likewise we must take heed, that wee haue not so much respect to the weak, that they in the mean season which are apt to vnderstand, be neglected, & not suffici­ently taught: wherof we haue notable examples in S. Paul, which declare to vs the wise­dome and circumspection, which hee obserued in this matter chiefly, in the 9. 10. 11. 14. and 15. chapter of the Epistle to the Romans.

Also, except some great cause let, that they beginne at the lowest and most ma­nifest causes, & so ascend vp to the highest (as Paule in his epistle to the Romans, which is the right order and way to proceed in matters of diuini­tie, from the lawe goeth to [Page 54] remission of sinnes, and thence by steppes he moun­teth, til he come to the high­est degree) or else, let them insist in that point which is most agreeable to the text or matter: which they haue in hand, rather then contrari­wise, to begin at the very top of this mysterie and so come downe to the foote. For the brightnes of Gods maiestie, sodenly presented to the eies, doth so [...] and dazle the sight, that afterwards, if they be not through long conti­nuance accustomed to the same, they wexe blind when they should see other things.

VVhat then remaineth? that, vvhether they beginne How they may prose­cute this matter. beneath & ascend vpwards, or contrariwise aboue, and come downeward to the [Page 55] lowest degree, they take al­waies heed, lest omitting that which ought to bee in the midst they leape from one extreamitie to another; as from the eternall purpose, to saluation, and much more from saluation, to the eter­nall purpose: Likewise, from Gods eternall counsell to damnation, or backward frō damnation, to his purpose: leauing the neer and euident causes of Gods iudgement. Except perchance they haue to doe with open blasphe­mers and contemners of God, who haue need of no­thing else, but the sharpe pricks of Gods iudgement: or else with men so trayned and exercised in Gods word, that there be no suspicion of any offence.

[Page 56] Finally, that they neuer so propound this doctrine, as How this doctrine must be applied. if it should be applied to any one man particularly 9 (al­though men must be vsed af­ter diuers sorts, some by gen­tlenesse, and some by sharp­nesse) vnlesse some Prophet 7 of God be admonished by some speciall reuclation: vvhich thing, because it is out of course, and not vsuall, ought not lightly to be belie­ued. When the Ministers also visite the sicke, or vse famili­ar and priuate admonitions, it is their dutie to lift vp and comfort the afflicted con­sciences, with the testimonial of their election; and againe, to wound and pearce the wic­ked and stubborne, with the fearefull iudgement of God: so that they keepe a meane, [Page 57] refrayning euer frō that last sentence, which admitteth no exception nor condition. For this right and jurisdicti­on onely appertaineth to God 8.

CHAP. VIII.

IT is most euidēt, that they, which teach that mans sal­uation either in part or whol­ly, dependeth and is groun­ded in works, destroy the foundation of the Gospel of GOD 1. And contrariwise, Iustificati­on by faith is vnprofita­ble, if it bee seperat from election. they that teach iustification freely by faith, ground on a sure foundation; but so, that they build vpon that eternal counsell of God, whereupon [Page 58] Christ himselfe 2, and the A­postle Paul folowing Christs steppes, groundeth his doc­trine 3. For seeing perseue­rance in faith is requisite to saluation 4, to what purpose shall saith serue me, except I be sure of the gift of perseue­rance? nor we need not fear, least this doctrine make vs negligent, or dissolute: for this peace of conscience whereof wee speak 5, ought to be distinct and separat frō foolish securitie: and he that is the sonne of God, seeing hee is mooued and gouerned by the spirit of God 9, vvill neuer through the conside­ration of Gods benefit take occasion of negligence and Peace of cō ­science de­pendeth on predestina­tion. dissolution. Then if by this doctrine we had but this one commoditie, that wee might [Page 59] learn to assure & cofirme our faith against all brunts that might happen, it is manifest that they which speak against & resist this article of religi­on, either through their wic­kednes, or else through their ignorance, or some foolish blind zeale (which hapneth, when men will me [...]sure God according to the capacity of their own wits) subuert & de­stroy the principall ground & foundation of our saluati­on. And in very deed, though some (as I must cōfesse) do it not purposely: yet doe they open notwithstanding, the dore to al superstition & im­piety. As for thē ▪ which nowadaies maliciously oppugne the truth, I beseech the lord, euen from my hart, either to turne their mindes (if so [Page 60] be they appertaine to the e­lect) or else to send them a most speedy destruction, that by their owne example they may confirme and esta­blish that doctrine, which so maliciously they resist. These other I will desire most in­stantly, and require them in the name of God, that they would better aduise them­selues what they doe.

Now, to touch briefly how this doctrine may bee appli­ed, let vs marke that all the works of God, euen the least of all, are such, that man can­not iudge of them, but in two sorts: that is, either whē they are done; or else, by foresee­ing them to come to passe by the disposition of the se­cond and manifest causes, whose effects haue been di­ligently, [Page 61] and by long vse ob­serued, as men accustome in naturall things to do: wher­in, notwithstanding men are wonderfully blind. In this matter then, which is most obscure of all others, it is no maruel if mans wit be driuen into this straight, that it can not otherwise vnderstand, but by this meanes, what is determined as touching him selfe in this secret counsell of God. But because these are most high mysteries, & ther­fore 1. Cor. 2. d. stand in the obseruation of those causes which passe all naturall things, wee must needs seeke farther, & come to Gods word: which foras­much as without all compa­rison, it is more certain, then mans comectures: so it can best directvs heerein and as­sure [Page 62] vs.

The Scripturne then wit­nesseth 7, that all those that God hath, according to his counsell, predestinate, to be adopted his children throgh Iesus Christ, are also called in their time appointed, yea & so effectually, that they hear the voice of him that calleth, and belieue it 8: so that bee­ing iustified and sanctified in Iesus Christ, they are also glorified. Wilt thou then, How a man may haue assurance of his election. whatsoeuer thou art, be assu­red of predestination, and so in order of thy saluation, which thou lookest for, a­gainst all the assaults of Sa­tan? assured I say, not by doubtful coniectures, or our owne fantasie, but by argu­ments, and conclusions, no lesse true and certaine 9. then [Page 63] if thou were ascended, into [...] and had heard of Gods owne mouth his eter­nall decree and purpose? Be­ware thou begin not at that most high degree: for so thou shouldest not be able to sustaine the most shining light of Gods maiestie. Be­gin therefore beneath at the lowest order, and when thou shalt heare the voice of God 10, sound in thine eares, and in thy hart, which calleth thee to Christ the onely Me­diator, consider by little and little, & try diligently 11; if thou be iustified & sanctified in Christ through faith: for these two bee the effects or fruites, whereby the faith is known, which is their cause. As for this thou shalt partly By what signes faith is known. know by the spirit of adopti­on, [Page 64] which cryeth within thee Abba Father 12: and part­ly by the vertue and effect of the same spirit, which is wrought in thee. As if thou fall, and so declare indeede, that although sinne dwell in thee, yet it doth no more raigne in thee 13. For is not the holy Ghost hee, that cau­seth vs not to let slip the bri­dle, and giue libertie willing­lie to our naughtie and vile concupiscences 14, as they are accustomed, whose eyes the prince of this world blin­deth 15? or else who moo­ueth vs to pray, when we are The effects of the holy Ghost in the elect. cold, and slothfull? who stir­reth vp in vs those vnspeak­able gronings 16? Who is he that when wee haue sinned (yea and sometimes willing­ly and wittingly) ingendreth [Page 65] in vs an hate of the sin com­mitted: and not for the feare of punishment, which vvee haue therefore deserued, but because wee haue offended our most mercifull father 17?

Who is hee, I say, that te­stifieth vnto vs that our sigh­ings are heard, and also mo­ueth vs to call daily God, our God, and our father, euen at that time when we haue tres­passed against him 18? Is it not that spirit, which is free­ly giuen vnto vs as a gift, for a sure and certaine pledge of our adoption 19? Wherfore, The assurāce of the voca­tiō is knowē by faith, and so by the vo­cation the election. if wee can gather by these ef­fects, that wee haue faith, it followeth that wee are called and drawen effectually. And againe, by this vocation, which we haue declared pro­perly [Page 66] to belong to the chil­dren of God, that is euident­ly proued, which we tooke in hand to shewe, that is, for as­much as we were predestinat by the eternall counsell and decree of God (the which he had determined in himselfe) to be adopted in his Sonne, therefore wee were giuen to him: whereof the conclusi­on followeth, that sith by the most constant will of God 20, which onely is grounded on it selfe, and dependeth on none other thing, wee are The confi­dence to perseuere & to be saued, is sure and certaine. predestniate, & no man can take vs out of the hands of the Sonne: also seeing that to continue and perseuere in the faith is necessary, it fol­loweth I say, that the hope of our perseuerance is certaine, and so consequently our sal­uation: [Page 67] so that to doubt any more of it, is euill and wic­ked 21. So farre then it is a­gainst reason to say that this doctrine maketh men negli­gent or dissolute, that contra­riwise, this alone doth open vs the way, to search out and vnderstand, by the power of the holy ghost▪ Gods deepe secrets, as the Apostle plain­ly teacheth 22, to the end that when we knowe thē (al­beit we know thē here in this world but after a sort 23, so that we must daily fight with the spirituall armor against distrust 24,) wee may learne to behaue our selues not idlelie, but rather to perse­uere valiantly 25, to serue and honor God, to loue him, to fear him, to call vpō him, that daily more and more [Page 68] as saith S. Peter, asmuch as in vs lieth, wee may make our vocation and election cer­taine 26.

Moreouer, how shall hee stand sure and constant a­gainst so many grieuous ten­tations, both within & with­out, and against so many as­saults of fortune (as the world doth tearm it) that is not wel resolued in this point, which is most true? that is, that god according to his good vvill, doth all things whatsoeuer they be, & what instruments and meanes soeuer hee vseth in working of the same, for the commoditio of his elect 27. Of the which number he is, that findeth himselfe in The electi­on onely doth com­fort vs in all afflictions. this danger and trouble 28. As touching the other point, which concerneth reproba­tion, [Page 69] because no man can cal to mind the determinat pur­pose of election, but at the same instant the contrary wil come to remembrance (be­sides that in the holy scrip­ture these two are oftentimes ioyned together) it must The doc­trine of re­probation ought not to be sup­pressed. needs he, that such as esteem this part curious, or vnprofi­table, and therfore not to be talked of, doe great iniury to the spirit of God. Therefore this part is to bee wayed and considered; but with such Reprobati­on must be wisely con­sidered. modestie, that the height of Gods iudgements may at all times bridle our curious fan­fies: in such sort, that we doe It may not be applyed particularly. not apply it particularly to any man, nor to any certain company. For in this sort al­so it differeth from election, because election (as hath [Page 70] beene said) is reuealed to vs by the spirit of God with in our selues, not in others, whose harts we cannot know. And reprobation is euer hid from men, except it bee dis­closed by God, contrarie to the cōmon course of things. For who can tell, if God haue determined to shew mercy at the last house of death to him which hath spent all his life past lowdly and wicked­ly 29? But this trust ought not to encourage any man to maintaine, and continue in his sinne and vngodliness. For I speake of those things which vvee ought to consi­der in others: for the ex­amples of such mercie of GOD, are very rare, nei­ther any man that is vvise, vvill promise to himselfe [Page 71] through a vaine security and trust, that thing which is not in his owne power 30.

It is therefore sufficient if we can vnderstand generally that there bee vessels prepa­red to perdition 31: the which seeing God doth not reueale vnto vs who they are, we ought both in example of life and prayer diligently in­deuour to win and recouer to We must la­bor to win all men. their saluation, yea euen very such of whom by seeing their horrible vices we almost de­spaire 32. And if wee obserue this order, wee shall receiue great fruit of this doctrine. For first, by the knowledge The doctrin of reproba­tion maketh men hūble. heerof, we shal learn humbly to submit our selues to the maiestie of God, so that the more we shall feare and reue­rēce him, the more we ought [Page 72] to labour to confirme in our It maketh the grace of God to be better kno­wen of the elect. selues the testimonie of our election in Christ 33.

Furthermore, when wee shall diligently consider the difference, which through the mercie of God is betwixt men, which are all alike sub­iect to the selfe same curse & malediction, it cannot bee, but we must acknowledge & imbrace more earnestly, the singular goodnesse of God, then if wee did make this grace common to all men indifferently, or else referred the cause of the inequality of this grace to men 34.

Besides this, whē we know that faith is a speciall gift of God, shall wee not receiue it more willingly when it is of­fered, and be more careful to haue the same to increase, [Page 73] then if wee should imagine It bringeth a godly care (as some doe) that it is in euery mans povver to turne and repent when hee vvill; because (they say) the Lord vvould that all men should bee saued, and will not the death of a sinner.

Finally, when wee see the doctrine of the Gospell not onely despised of all the world, but also cruelly per­secuted: and vvhen vvee see so great falshood and rebelli­on amongst men, what thing then can better confirme It doth cō ­firme vs a­gainst all of­fences. and fortifie vs, then to bee assured that nothing chaun­ceth by fortune: that GOD knoweth his 35, and that they vvhich commit these thinges (except the Lord GOD turne their hearts) [Page 74] are those which are desti­nate, not by chaunce, but by the sure and eternall counsel of GOD, to be as it vvere a glasse, wherein the anger & power of God doth appeare? Truth it is, that these things can neuer bee so commodi­ously and perfectly treated of, that mans reason and wit cannot find out some thing to reply alwaies to the con­trary; yea and so kindleth with desire of contradiction, that it is ready to bring an action against God, and to accuse and blame him, as chiefe author of all things. But let the Diuell roare and discontent him selfe, and the wicked kick and winse: yet their owne conscience shall The repro­bate resist a­gainst God in vaine. reproue & condemne them 36: when as ours, being con­firmed [Page 75] in the truth, by the grace & mercie of our God, shall deliuer & freevs 37, in the day of Christ. To whom with the Father, and the holy Ghost, praise, glory, and honour be giuen for euer.

SO BE IT.