Exposition of the Apostles Creed, Text (11 of 13)

Exposition of the Apostles Creed · Text (11 of 13)

p. 420Thus we hauehave heard what is to be beleeued concerning the father, sonne, & holy ghost: now looke as we beleeue in God distinguished into …. persons: so we must remember that when wee perfourme diuine worshippe to him, we may distinguish the persons, but wee are not to seuer them: when wee pray to the father, wee must not omit the sonne or the Holy Ghost, but make our praiers to them all: for as in nature they are one, and in person not deuided but distinguished: so in all worshippe wee must neuer confounde or seuer the persons, but distinguish them, and worship the trinitie in unitie and untie in trinitie: one God in three persons, and three persons in one God.

Hitherto we hauehave intreated of the first part of the Creed concerning God: now followeth the second part thereof concerning the Church: and it was added to the former upon speciall consideration. For aaAugust. in enchir. c. 56.the right order of a confession did require, that after the Trinitie the Church should be mentioned, as the house after the owner, the temple after God, and the citie after the builder. Againe the Creed is concluded with pointes of doctrine concerning the Church, because whosoeuer is out of it is also forth of the number of Gods children:bbIdem lib. 4. cap. 10. de symb. ad Catech. and he cannot hauehave God for his father, which hath not the Church for his mother.

Question is made what the wordes are which are to be supplied in this article, the holy Catholike Church, whether, I beleeve, or, I beleeve in: and ancient expositours hauehave sufficiently determined the matter. One ccRuffin. in symb.saieth, In these vvordes in which is set forth our faith of the godhead, it is said, In God the father, in the sonne, and in the holy ghost: but in the rest where the speech is not of the godhead but of creatures and mysteries, the preposition In is not added that it should be, in the holy Church, but, that we should beleeve there is an p. 421an holy Church not as God, but as a companie gathered to God. And men should beleeve that there is remission of sinnes, not, in the remission of sinnes: and they shoulde beleeve the resurrection of the body, not, in the resurrection of the body: therefore by this preposition the Creatour is distinguished from the creatures, and thinges pertaining to God from things pertaining to men. Another upon these wordes,Aug. tract. 29. in Ioh. This is the worke of God that yee beleeue in him, saith, If yee beleeve in him, ye beleeve him; not if yee beleeve him, yee beleeve in him, for the devils beleeved God, but did not beleeue in him. Againe of the Apostles, we may say, we beleeve Paul, but vvee doe not beleeve in Paul: wee beleeve Peter, but wee beleeve not in Peter. For his faith that beleeveth in him which iustifieth the ungodly, is imputed to him for righteousnesse. What is it therefore to beleeve in him? by beleeving to love and like, and as it vvere to passe into him, and to be incorporated into his members. Novv the reasons which some Papistes bring to the contrarie to prooue that wee may beleeue in the creatures, and in the Church, are of no moment. First they alledge the phrase of scripture, Exod. 14.31. They beleeved in God, and in Moses. 1. Sam. 27.12. And Achis beleeved in David. 2. Chron. 20.20. Beleeve in the Prophets and prosper. Answer. The Hebrewe phrase in which the servile letter Beth is used, must not be translated with a preposition that ruleth an accuseth or ablatiue case, but with a datiue case on this manner, Beleeve Moses, David, the Prophets: and it doeth not import any affiance in the creature, but onelyonly a giuing of credence by one man to another. Secondly they alleadge, that ancient fathers reade the article on this manner, I beleeve in the holy Catholike Church. Ansvver. Epiphan. in Anchor.Indeed some hauehave done so: but by this kinde of speech they signified no more but thus much, that they beleeued that there was a Catholike Church.

Thus hauing found what words are to be supplyed, let us come to the meaning of the article. And that wee may proceede in order, let us first of all see vvhat the Church is. The Church is a peculiar company of men, predestinate to life p. 422everlasting and made one in Christ. First I say, it is a peculiar company of men, for Saint Peter saieth, Yee are a chosen generation, 1. Pet. 2.9.1 Pet 2:9a royall priesthood, an holy nation, and a peculiar people. He speakes indeede of the Church of God on earth, but his saying may be also extended to the whole Church of God, as well in heauen as in earth. Now because there can be no companie vnlesse it hauehave a beginning & a cause whereby it is gathered: therefore I adde further in the definition, predestinate to life everlasting. Noting thereby the ground and cause of the Catholike Church, namely Gods e…ernall predestination to life euerlasting: and to this purpose our Sauiour Christ saieth, Feare not little flocke, for it is your fathers will to give you the kingdome:Luk. 12.32.Luke 12:32 signifying thereby, that the first and principall cause of the Church, is the good pleasure of God whereby hee hath before all workes purposed to aduance his elect to eternal saluatiō. Therfore one saith well,aaBernard. in Cant. only the elect are the Church of God. And further, because no companie can continue and abide for euer, vnlesse the members thereof be ioyned and coupled togither by some bonde, therefore I adde in the last place, made one vvith Christ. This union maketh the Church to be the Church: and by it the members thereof, whether they be in heauen or in earth, are distinguished from all other companies whatsoeuer. Now this coniunction betwene Christ and the Church is auouched by Saint Paul when hee saieth, Christ is the heade to his bodie, vvhichwhich is his Church:Col. 1.18.Col 1:18 and vvhen he ascribes the name of Christ not onelyonly to the person of the sonne but to the Church it selfe, as in the Epistle to the Galatians. To Abraham and his seede vvere the promises made:Gal. 16. hee saieth not, and to his seedes, as speaking of many, but, and vntounto his seed, as speaking of one, vvhichwhich is Christ: that is, not the redeemer alone, but also the Church redeemed. For Christ as hee is man is not the onelyonly seede of Abraham. And this definition of the Church is almost in so many words set downe in the Scriptures in that it is called the Family of God, partly in heauen, and partly in earth, named of Christ:Eph. 3.15.Eph 3:15 and it is also called the heavenly Ierusalem, p. 423the mother of vsus all: and, the celestiall Ierusalem: and,Gal. 4.26. Heb. 12.22▪Gal 4:26Heb 12:22 the congregation of the first borne. Nowe for the better understanding of the nature, estate, and partes of the Church, two pointes among the rest must be considered; the efficient cause thereof, Gods predestination; and the forme, the mysticall Vnion.

In handling the doctrine of Predestination, my meaning is, onelyonly to stande on such pointes as are reuealed in the worde and necessarie, tending to edification. And first I will shewe what is the trueth, and secondly the contrarie falshood. In the trueth I consider foure things: I. what Predestination is: II. what is the order of it: III. what be the partes of it: IIII. what is the use.

Predestination may thus be defined: It is a parte of the counsell of God, whereby hee hath before all times purposed in him selfe to shevve merciemercy on some men, and to passe by others, shevving his iustice on them for the manifestation of the glorie of his ovvne name. First, I say, it is a parte of his counsell, because the counsell or decree of God, universally extends it selfe to all things that are: and Predestination is Gods decree so farre foorth as it concernes the reasonable creatures, especially man. Now in eueryevery purpose or decree of God, three things must be considered; the beginning, the matter, the ende. The beginning is the will of God whereby he willeth and appointeth the estate of his creatures: and it is the most absolute, supreme, and soueraigne cause of all things that are, so farre foorth as they are: having nothing either aboue it selfe or out of it selfe, to be an impulsiue cause to mooue or incline it; and to say otherwise, is to make the will of God to be no will. Indeede mens willes are mooued & disposed by externall causes, out of themselues borrowed from the things whereof deliberation is made, because they are to be ruled by equitie and reason: and a mans bare will without reason is nothing. Now Gods will is not ruled by any other rule of reason or iustice, but it selfe is an absolute rule both of iustice and reason. A thing is not first of al reasonable & iust, & thē afterward willed by god: bu… it is first of all willed by God & thereupon it becom…s p. 424reasonable and iust. The maner of his purpose is a decreed manifestation of two of the most principall attributes of the godhead, mercy and iustice: & that with a limitation or restraint of mercy to some of the creatures, & iustice to some others, because it was his good will and pleasure. And wee are not to imagine that this is a point of crueltie in God: for his verie essence or nature is not iustice alone, or merciemercy alone, but iustice and merciemercy both togither: and therfore to purpose the declaratiō of them both upō his creatures ouer whome he is a soueraigne Lorde; & that without other respects, upon his very will & pleasure is no point of iniustice. The supreme end of the counsel of God is the manifestatiō of his own glory partly in his mercy, & partly in his iustice. For in cōmon equity, the end which he propoūds unto him self of al his doings must be answerable to his nature, which is maiesty & glory, & (as I hauehave said) iustice & mercy it self.

And because Pauls disputation in the 9. to the Romans giues light & sufficient confirmation to this which I now teach, I will stand a litle in opening & resoluing of the same. Frō the 1. verse to the 6. he sets downe his griefe conceiued for his brethren the Iewes, & therwithall▪ that it might not be thought that he spake of malice, he doth onelyonly in close and obscure manner insinuate the Reiection of that nation. This done, in the 6. verse he answeres a secrete obiection which might be made on this manner. If the Iewes be reiected then the worde of God is of none effect: that is, then the couenant made with the forefathers is void, but the couenant can not be void, therefore the Iewes are not reiected. The assumption he takes for graunted, and denies the consequence of the proposition. And the ground of his deniall is, because there is a distinction betweene man and man euen among the Iewes, whereby some are indeed in the couenant, some not. And this distinction is prooued by 3. examples: the first in this ver. that of the children of Iacob the common parent of all the Iewes, some are Israel, that is, truly in the couenant as Iacob was: & some are not Israell. Nowe it might be further obiected that the Iewes are not only the posterity of Iacob, but the seed of Abrahā in whom all nations of the earth are blessed: and therefore not to be p. 425reiected. And to this Paul answeres vers. 7. alledging a second example of the distinction betweene man and man out of the family of Abraham in which some were indeede sonnes▪ some were not. For the proofe of this, first he settes downe the wordes of the text in Moses, In Isaac shall thy seed be called: & secondly makes an exposition of them with a collection on this maner. All they which are the sons of the promise are the seed of Abrahā or the sons of god: but Isaac is a son of promise & not Ismael: therefore Isaac is the seed of Abrahā & heir of the blessing, & not Ismael. The proposition is in the 8. ver. the assumpt…ō in the 9. ver. the cōclusion in the 7. ver. Here mark, I. how he makes a double seed, one according to the flesh, the other spirituall: & two kinde of sonnes, one of the flesh, the other the sonne of the promise or the sonne of God: for he puts the one for the other. II. that the distinctiō betwene Isaac & Ismael wherby one is in the couenāt of grace, the other not; stands not in their foreseene faith & unbelief, & the fruits of thē: but in the purpose & wil of God it selfe. For Isaac is called the child of promise, because by the vertue of it he was borne & beleeued & was adopted the child of God, & made heire of the couenāt giuē to Abrahā: & therefore consequently the right of adoption befell him by the meere good pleasure of God which is the first cause of our saluation, without respect of any thing in the person of Isaac. For what God by his promise brings to passe in time, that he most freely decreed before all times. Now cōsidering the Iewes might say, that Ismael was reiected because he was born of the handmaid Hagar, wheras they, for their partes descend of Abrahā & Sara by Isaac the lawfull sonne, Paul addes a third exāple of the distinctiō betwene man & mā out of the family of Isaac in which Iacob was a true sonne and heire of the promise, and Esau was not. Now the distinction of these two persons is propounded in the 10. ver. & confirmed v. 11▪ 12, 13. In which are set down 3. things. I. the time of this distinction▪ yer the chil…rē were born, & therfore whē they had neither don good nor evill. And this circūstance is noted to shewe, that God was not mooued by any prevision or preconsideratiō of Iacobs godlinesse and Esaus prophanenesse to preferre the one p. 426before the other. II. The ende why the distinction was made at this time and not afterward when they were borne is, that the purpose of God vvhichwhich is according to his election might remaine sure, not of workes but by him that calleth: that is, that by this meanes it might appeare, that when God receiues any man into the couenant of eternal life, it proceeds not of any dignitie in the man whome God calleth, but frō his mercy & alone good pleasure, that his decree of sauing the elect might remaine firme and sure for euer. Hence it is manifest that there is an unchangeable decree of election of some men (for he that takes all and excepts none can not be said to choose) to saluation, depending upon the alone will of God: and therfore necessarily by the law of contraries, there is an opposite decree of reprobation: for in that God ordaineth some to eternall saluation, he testifies therby, that his purpose is to passe by some without shewing of mercy. III. The authour of this distinction, God himselfe by his purpose before all times, which purpose he made manifest by testimonie giuen to Rebecca, saying, The greater shall serve the younger: that is, the first borne and more excellent according to the flesh, shall loose his birthright & the blessing of his father, and in respect of title to the couenant, be subiect to the yonger. And because this testimony concerning the freedome and seruitude of Iacob and Esau might seeme insufficient to proue the election of the first & the reiectiō of the secōd, therfore Paul addes a second testimony out of Malachi, I hauehave loved Iacob and hated Esau: that is, I hauehave purposed to louelove Iacob & to hate Esau. And these wordes no doubt, are alledged to expound the former place out of Moses, and shewe that the bondage of Esau was ioyned with the hatred of God, & the freedome of Iacob with the louelove of God as tokens thereof.

Against this receiued expositiō of the former words which I hauehave now propounded, sundry exceptions are made. First, that the prerogatiue of Isaac aboue Ismael, & Iacob aboue Esau, was only in temporarie blessings in that God vouchsafed unto thē the right of the lād of Canaan. Ans. If these places are to be understood of tēporall blessings & not spiritual, p. 427then the Apostle hath not fitly alledged the former examples, to prooue the reiectiō of the Iewes from the Couenant. For though it be graunted there be a difference betweene man and man, in respect of earthly blessings, yet doth it not follow that there shall be the same difference in things concerning the kingdome of heauen. If a father for some cause disinherite one or two of his children, it were absurd thereupon to conclude that he might therefore kill any of the rest. Againe, the land of Canaan was not onelyonly an earthly inheritāce, but also a pledge and figure vntounto our forefathers of a better inheritance in heauen: and therefore the excluding of Ismael and Esau from the land of Canaan was a signe that they were excluded from the couenant of grace, and the right of eternall life. Some others say, that by Iacob and Esau are not meant two persons, but the two nations of the Idumeans and the Israelites. Answer▪ It is a manifest vntruth. For it was not possible for two nations to striue in the wombe of Rebecca, vnlesse we consider them as they were comprehended vnderunder there two heads, to wit, the very persons of Iacob and Esau. And wheras they say that Esau in person neuer serued Iacob, but onelyonly in his posteritie, the answer is, that Iacobs freedome and prerogatiues were spirituall, and not temporall which by faith he saw a farre off, but inioyed not:Heb. 11.13.Heb 11:13 and therefore proportionally Esau was debased to the condition of a seruant in respect of his younger brother; not so much in respect of his outward estate and condition, as in regard of the couenant made with his auncetours from which he was barred. And though it be graunted that by Iacob and Esau two nations and not two persons are to be vnderstood, yet all comes to one head, for the recei…ing of the nation of the Israelites into the couenant, and the excluding of the nation of the Edomites both descending of Iacob and …sau, serue as well to prooue Gods eternall election and reprobation, as the receiuing and reiecting of one man. Others say that these words, I ha…e hated Esau, are thus to be vnderstood; I hauehave lesse loued Esau then Iacob. But how then shall we say that Paul hath fitly alleadged this text to prooue the p. 428reiection of the Iewe from the fauour of God and the Couenant of grace, considering that of men, whereof one is loued more of God, the other lesse; both may still remaine in the Couenant. Lastly, it is alleadged that the former exposition makes Ismael and Esau damned persons. Answer. Wee must leaue vntounto God all secret iudgement of particular persons, and yet neuerthelesse Paul doeth very fitly in there two persons, both descending of Abraham, and both circumcised; set foorth examples of such as for all their outwarde prerogatiues, are indeede barred from the couenant of life euerlasting before God. And againe the opposition made by Paul requires that the contrarie to that which is spoken of Isaac and Iacob, should be saide of Ismael and Esau. And there is nothing spoken of either of them in the Scriptures which argues the disposition of men ordained to eternall life. Ismael is noted with the brande of a mocker, and Esau of a prophane man.

To proceede in the text, because the doctrine of Paul deliuered in the former verses might seeme straunge vntounto the Romanes, therefore in the 14. verse hee laies downe an obiection, and answeares the same. The obiection is this: If God put distinction betweene man and man, without respect had to their persons, vponupon his owne will and pleasure, then hee is vniust: but hee is not vniust: therefore hee makes no such distinction. The answeare is, God forbid. Whereby he denies the consequence of the proposition, on this manner, Though God should elect some to saluation, and reiect some others and that vponupon his will, yet were there no iniustice with God. The reason of this answeare followes in the 18. vers. God hath absolute povver of will, whereby without beeing bound to any creature, he may and can first of all hauehave merciemercy on whome he will, and secondly harden whome he wil. For the proofe of the first, that God hath merciemercy on whome he will, he laies downe p. 429the testimonie of Moses vers. 15. I will hauehave merciemercy on him on whome J will shew merciemercy, and I will hauehave compassion on him on whome I will hauehave compassion. And in vers. 16. makes his collection thence, that it [namly the purpose of God according to election v. 11.] is not in him that willeth or in him that runneth, but in God that shevveth merciemercy. Whereby hee teacheth that the free election of God in order goes before all things that may in time befall man: and that therefore neither the intentions and indeauours of the minde, nor the workes of our life, which are the effects of election, can be the impulsive causes to mooue God to choose vsus to saluation. The second, that God hardens whome he will, is confirmed and made plaine by the testimonie of Scripture concerning Pharao, vers. 17.

In the 19. vers. there followes an other obiection, arising out of the answeare to the former, on this manner: If God will hauehave some to be hardened and reiected, and his will can not be resisted, then with no iustice can he punish them that are necessarily subiect to his decree: but God will hauehave some to be hardened and reiected, and his will can not be resisted: therefore (saith the aduersarie) with no iustice can he punish man that is necessarily subiect to his decree. Here marke, that if there had beene an vniuersall election of all men, and if men had beene elected or reiected according as God did foresee that they would beleeue or not beleeue, the occasion of this obiection had beene cut off. But let vsus come to Pauls answeare. In the 20. verse he takes the assumption for graunted, that some are reiected because God will: and that the will, that is, the decree of God can not be resisted:A childe might answer this obiection, if men were elect and refused for their foreseene faith and vnbeliefe. and onelyonly denies the coherence of the preposition, checking the malipert pride of the aduersarie, and shewing that the making of this wicked and blasphemous collection against the will of God, is as if a man should sue God at the lawe, and bring him as it were to the barre, and pleade against him as his equall, whereas indeede the creature p. 430is nothing to the creator, and is absolutely to submit it selfe to his will in all things. In vers. 21. he proceeds to a second answeare, shewing that Gods will is not to be blamed, because by his absolute soueraignitie and the right of creation he hath power to chose men, or to reiect and harden them. And where there is right and power to doe a thing, the wil of the doer is not to be blamed. Now that God hath this right and power ouer his creature, it is prooued by a comparison from the lesse to the greater, on this manner. The potter hath power ouer the clay to make of the same lumpe one vessell to honour, and an other to dishonour: therefore may God much more make some vessells of merciemercy and some vessells of wrath prepared to destruction. The first part of the comparison is vers. 21. the second part vers. 22, 23. And least any man should thinke that God makes vessells of honour and dishonour without sufficient and iust cause in himselfe, as the potter may doe: therfore he sets downe ends of the will of God: he makes vessels of dishonour to shew his wrath, and to make manifest his power: and againe he condemnes no man till he hauehave suffered him with long patience. And he makes vessels of honour that he might declare the riches of his glorie vponupon them. Hence it is manifest, first that the ende of predestination is the glorie of God, which is to be made manifest partly in his iustice and partly in his merciemercy: secondly that men are not elected or refused of God, for their foreseene corruptions or vertues: for then Paul would not hauehave said that God made vessells of dishonour, but that beeing so alreadie, he left them in their dishonour.

Thus from the 6. verse of this chapter to the 24. Paul hath described vntounto vsus the doctrine of Gods eternall predestination, and that by the iudgement aaAugust. Beda. Tho. Aquinas on this place.of Diuines in all ages.

The order of Gods predestination is this. It is the propertie of the reasonable creature to conceiue one thing after an other, whereas God conceiues all things at once with one acte of vnderstanding, and all things both past and to come are present with him; and therefore in his eternall p. 431counsell he decrees not one thing after an other, but all things at once. Neuerthelesse for our vnderstandings sake, we may distinguish the counsell of God concerning man into two acts or degrees: the first is, the purpose of God in him selfe, in which he determines what he will doe, and the end of all his doings: and that is to create all things, specially man for his owne glorie, partly by shewing on some men his merciemercy, and vponupon others his iustice. The second is an other purpose whereby he decrees the exequution of the former, and laies downe meanes of accomplishing the ende thereof. These two acts of the counsell of God, are not to be seuered in any wise, nor confounded, but distinctly considered with some difference. For in the first God decrees some men to honour, and some to dishonour, and this man more then that, vponupon his will and pleasure, and there is no other cause hereof knowne to vsus. In the second, knowne and manifest causes are set downe of the exequution of the former decree. For no man is actually condemned but for their sinnes, and no man is actually saued but for the merit of Christ. Furthermore this latter acte of the counsell of God, must be conceiued of vsus in the second place and not in the first. For euermore the first thing to be intended is the ende it selfe, and then afterward the subordinate meanes and causes whereby the end is accomplished. Againe the second acte of Gods counsell containes two other; one which sets downe the preparation of the means whereby Gods Predestination begins to come in exequution; and they are two, the creation of man righteous after the image of God, the voluntarie fall of Adam and withall the shutting vp of all men vnderunder damnation: the other appoints the applying of the seuerall meanes to the persons of men, that Gods decree which was set downe before all times, may in time be fully accomplished; as shall afterward in particular appeare.

Predestination hath two parts, the Decree of Election, the Decree of Reprobation or No-election. This diuision is plaine by that which hath bene said out of the 9. cap. to the Rom. and it may be further confirmed by other testimonies. p. 432Of some it is said, that the Lord knowes who are his: and of some others,2. Tim. 2.19.2 Tim 2:19 Christ shall say in the day of iudgement, J neuer knew you. Math. 7.23. Act. 13.48.Matt 7:23Acts 13:48In the Acts it is said, that as many of the Gentiles as were ord…ined to life euerlasting beleeued. And Iude saith of false prophets, that they were ordained to condemnation.Iud. 4.Judg 4

In handling the decree of Election, I will consider three things: I. what Election is: II. the exequution thereof: III. the knowledge of particular Election. For the first, Gods Election is a decree in which according to the good pleasure of his will, he hath certenly chosen some mē to life eternal in Christ for the praise of the glorie of his grace. This is the same which Paul saith to the Ephesians,Eph. 1.4, 5.Eph 1:4Eph 1:5 God hath chosen vsus in Christ before the foundation of the world, that we should be holy and without blame before him in louelove: who hath predestinate vsus to be adopted through Jesus Christ vntounto himselfe, according to the good pleasure of his will. Nowe that we may the better conceiue this doctrine, let vsus come to a consideration of the seuerall points thereof. First of all I say Election is Gods decree. For there is nothing in the world that comes to pas…e either vniuersally or particularly, without the eternall & vnchangeable decree of God. And therefore whereas men are actually chosen, & brought to life euerlasting, it is because God did purpose with himselfe and decree the same before all worlds. Now touching the decree it selfe, sixe things are to be obserued. The first, what was the motiue or impulsiue cause that mooued God to decree the saluation of any mā. Answer. The good pleasure of God. For Paul saith, he will hauehave merciemercy on whome he will hauehave merciemercy: Rom. 8.18. Eph. 1.5.Rom 8:18Eph 1:5and, he hath predestinate vsus according to the good pleasure of God. As for the opinion of them that say, that foreseene faith and good workes are the cause that mooued God to choose men to saluatiō, it is friuolous. For faith and good works are the fruits and effects of Gods election. Paul saith, he hath chosen vsus, not because he did foresee that we would become holy,Eph. 1.4.Eph 1:4 but that we might be holy. And, he hath predestinate vsus to adoption. Which is all one as if he had said,Ioh. 1.12.John 1:12 he hath predestinate vsus to beleeue, because adoption comes by beleeuing. Now if p. 433men are elected that they might beleeue, then are they not elected because they would beleeue. For it can not be that one thing should be both the cause & the effect of another.

The second point is, that Gods Electiō is vnchangeable; so as they which are indeed chosen to saluation can not perish, but shall without faile attaine to life euerlasting.Rom. 9.11.Rom 9:11 Paul takes it for a conclusion, that the purpose of God according to Election must remaine firme and sure; and againe, that the gifts and calling of God are without repentance.and 11.29. And Samuel saith, The strength of Israel will not lie or repent. For he is not a man that he should repent. 1. Sam. 15.29.1 Sam 15:29Such as Gods nature is, such is his will and counsell: but his nature is vnchangeable, I am Iehovah, saith he, and I chaunge not: therefore his will likewise and his counsells be vnchangeable.Mal. 3.6.Mal 3:6 And therefore whensoeuer the spirit of God shall testifie vntounto our spirits, that we are iustified in Christ, and chosen to saluation, it must be a meanes to comfort vsus, and to stablish our hearts in the louelove of God. As for the opinion of them that say, the Elect may fall from grace and be damned, it is full of hellish discomfort, and no doubt from the deuill. And the reasons commonly alleadged for this purpose, are of no moment, as may appeare by the skanning of them. First they obiect that the Churches of the Ephesians, Thessalonians,Eph. 1.4. 1. Thes…. 1.4. 1. Pet. 1.….Eph 1:41 Pet 1 and the dispersed Iewes are all called Elect by the Apostles themselues, yet sundrie of them afterward fell away. Answ. I. There are two kinds of iudgemēt to be giuen of men, the iudgement of certentie, & the iudgement of charitie. By the first indeed is giuen an infallible determination of any mans Election; but it belongs vntounto God principally & properly▪ & to men but in part, namely so farforth as God shal reueale the estate of one man vntounto an other. Now the iudgement of charitie belongs vntounto all men; & by it, leauing all secret iudgemēts vntounto God, we are charitably to think that al those that liue in the Church of God, professing themselues to be members of Christ, are indeede elect to saluation, till God make manifest otherwise. And on this manner, & not otherwise do the Apostles cal whole churches elect. II. they are called elect of the principal part, p. 434and not because eueryevery member thereof was indeed elect; as it called an heape of corne though the bigger part be chaffe. Secondly it is alleadged, that Dauid praies that his enemies may be blotted out of the booke of life, which is the Election of God,Psal. 69.28. Exod. 32.32 Rom. 9.3.Ps 69:28Exod 32:32Rom 9:3 and that Moses and Paul did the like against themselues. Answear. Dauids enemies had not their names written in the booke of life, but onelyonly in the iudgement of men. Thus Iudas so long as he was one of the disciples of Christ, was accounted as one hauing his name written in heauen. Now hence it follows, that mens names are blotted out of Gods booke, when it is made cleare and manifest vntounto the worlde, that they were neuer indeede written there. And where Moses saith, forgiue them this sinne: if not, blotte me out of thy booke: and Paul, I could wish to be accursed, &c. there meaning was, not to signifie that men elected to saluation may become reprobates: onelyonly they testifie their zealous affections, that they could be cō tent to be depriued of their owne saluation, rather then the whole bodie of the people should perish, and God loose his glorie. As for that which Christ saith, HaueHave I not chosen you twelue, and one of you is a deuill, is to be vnderstood not of election to saluation,Ioh. 6.70.John 6:70 but of election to office of an Apostle; which is temporarie and changeable.

The third point is, that there is an actuall election made in time, beeing indeede a fruit of Gods decree, and answearable vntounto it, and therefore I added in the description these words, whereby he hath chosen some men. All men by nature are sinners, and children of wrath, shut vp vnderunder one and the same estate of condemnation. And actuall election is, when it pleaseth God to …euer and single out some men aboue the rest, out of this wretched estate of the wicked worlde, and to bring them to the kingdome of his owne sonne. Thus Christ saith of his owne disciples, I hauehave chosen you out of the world.Ioh. 15.19.John 15:19

The fourth point is, the actuall or reall foundation of Gods Election, and that is Christ: and therefore wee are said to be chosen to saluation in Christ. He must be considered two waies:Eph. 1.4.Eph 1:4 as he is God, we are predestinate of him, p. 435euen as we are predestinate of the father and the H. Ghost. As he is our Mediatour, we are predestinate in him. For when God with himselfe had decreed to manifest his glorie in sauing some men by his merciemercy, he ordained further the creation of man in his owne image, yet so as by his owne fall he should infold himselfe and all his posteritie vnderunder damnation: this done, he also decreed that the Word should be incarnate actually, to redeeme those out of the former miserie, whome he had ordained to saluation. Christ therefore himselfe was first of all predestinate as he was to be our head, and as Peter saith,1. Pet. 1.20. August. de praedest. sanct. c. 15.1 Pet 1:20 ordained before all worlds; and we secondly predestinate in him, because God ordained that the Exequution of mans Election should be in him. Here if any demaund, how we may be assured that Christ in his Passion stoode in our roome and steade, the resolution will bee easie, if wee consider that hee was ordained in the eternall counsell of God, to be our suretie and pledge, and to be a publike person to represent all the Elect in his obedience and sufferings: and therefore it is that Peter saith, that he vvas deliuered by the foreknovvledge and determinate counsell of God. And Paul,Act. 2.23. 2. Tim. 1.9.Acts 2:232 Tim 1:9 that grace vvas given vntounto vsus through Christ Iesus before the vvorlde vvas.

The fifth point is, concerning the number of the Elect. And that I expressed in these words, hath chosen some men to saluation. If God should decree to communicate his glorie and his merciemercy to all and eueryevery man, there could be no Election. For he that takes all, can not be said to choose. Therefore Christ saith, Many are called, but few are chosen. Some make this question, how great the number of the Elect is, and the answeare may be this, that the Elect considered in themselues be innumerable, but considered in comparison to the whole world, they are but fewe. Hence it follows necessarily, that sauing grace is not vniuersall, but indefinite or particular, vnlesse we will against common reason make the streames more large and plentifull then the very fountaine it selfe. And this must excite vsus aboue all things in the world to labour to hauehave fellowship with p. 436Christ, and to be partakers of the speciall merciemercy of God in him, yea to hauehave the same sealed vp in our heartes. Benefits common to all, as the light of the sunne, &c. are not regarded of any. Things common to fewe, though they be but temporall blessings, are sought for of all. God giues not riches to all men, but to some more, to some lesse, to some none. And hereupon how doe men like drudges toile in the world from day to day, and from yeare to yeare, to inrich themselues. Therefore much more ought men to seeke for grace in Christ, considering it is not common to all. We must not content our selues to say, God is mercifull, but we must goe further, and labour for a certificate in the conscience, that we may be able to say that God is indeede mercifull to vsus. When the Disciples would hauehave knowne how many should be saued, he omitting the question, answeares thus, Striue to enter in at the straight gate.

The last point is, the ende of Gods Election, and that is the manifesting of the praise and excellencie of the glorious grace of God.Eph. 1.5.Eph 1:5

Thus hauing seene what Election is, let vsus nowe come to the Exequution thereof. Of which remember this rule, Men predestinate to the ende, that is, eternall life, are also predestinate to the subordinate meanes, whereby they come to eternall life: and these are vocation, iustification, sanctification, glorification. For the first, he that is predestinate to saluation, is also predestinate to be called, as Paul saith, Whome he hath predestinate, them also he calleth. Secondly,Rom. 8.30.Rom 8:30 whome God calleth, they also were predestinate to beleeue; therefore sauing faith is called the faith of the elect. Tit. 1.1. Act. 13.48.Titus 1:1Acts 13:48And in the Acts, as many as were ordained to life euerlasting beleeued. Thirdly, whome God hath predestinate to life, them he iustifieth, as Paul saith, whome he hath predestinate, Rom. 8.30.Rom 8:30them he calleth, and whome he calleth, them he iustifieth. Fourthly, whome he hath predestinate to life, them he hath predestinate to sanctification and holines of life,…. Pet. 2.2▪ as Peter saith, that the Iewes were Elect according to the foreknowledge of God the father vntounto sanctification of p. 437the spirit. Lastly, they that are predestinate to life, are also predestinate to obedience, as Paul saith to the Ephesians, Ye are the workemanship of God, created in Christ Iesus vntounto good workes, Eph. 2.10▪Eph 2:10vvhichwhich God hath ordained that vve should walke in them.

This rule beeing the truth of God must be obserued: for it hath speciall vse. First of all it serues to stoppe the mouthes of vngodly and prophane men. They vse to bolster vp them selues in their sinnes by reasoning on this manner: If I be predestinate to eternall life, I shall be saued whatsoeuer come of it, and howe wickedly and leudly soeuer I liue: I will therefore liue as I list, and follow the swinge of mine owne will. But, alas, like blinde biards they thinke they are in the way, but they rush their heads against the wall, and farre deceiue them selues. For the case stands thus: all men that are ordained to saluation, are likewise ordained in the counsell of God to vse all the good meanes whereby they may come to saluation. And therefore all the Elect that liue in this worlde shall be called, iustified, sanctified, and lead their liues in all good conscience before God & men: and they that liue and continue in their owne wicked waies disputing on this manner, If I be ordained to saluation, I shall not be damned, ouershut themselues, and as much as they can plunge them selues headlong into the very pitte of hell. And for a man to liue and die in his sinnes, let the world dispute as they will, it is an vnfallible signe of one ordained to damnation. Secondly, there be others that thinke that the preaching of the word, the administration of the Sacraments, admonitions, exhortations, lawes, good orders, and all such good meanes are needelesse, because Gods counsells be vnchaungeable: if a man shall be condemned, nothing shall helpe: if a man be saued, nothing shall hinder. But we must still for our part remember that God doth not onelyonly ordaine the ende, but also the meanes whereby the end is compassed: and therefore the very vse of p. 438all prescribed meanes is necessarie. And for this cause we must be admonished with diligence to labour and vse all good meanes, that we may be called by the ministerie of the Gospell, and iustified, and sanctified, and at length glorified. If a king should giuegive vntounto one of his subiects a princely pallace, vponupon condition that he shall goe vntounto it in the way which he shall prescribe, oh what paines would the man take to know the way, and afterward to keepe & continue in it: but behold, the kingdome of heauen is the most glorious and roiall pallace that euer was; and God hath bestowed the same on his Elect: and he requires nothing at their hands but that they would turne their faces from this world, and walke vntounto it in the way which he hath chalked forth vntounto them in his word. Therefore if we would hauehave life euerlasting, wee must come forth of the broad way that leades to destruction, and enter into the straight way that leades to eternall life. We must acquaint our selues with the guides which are the ministers of the word, that will crie vntounto vsus, here is the way walke ye in it, when we goe to the right hand or to the left. Vocation, iustification, sanctification, repentance, new-obedience, are the markes of the way, and we must passe by them all: and thus our wearie soules weltring a while in this world, shall at length be receiued into euerlasting happines.

Touching the knowledge of particular Election, two speciall points are to be skanned: I. whether a man may know his Election: II. how it may be knowne. For the first, Papists are of minde that no man can certenly know his owne Election vnlesse he be certified thereof by some speciall reuelation from God: but the thing is false and erronious which they say. VVhen the Disciples of our Sauiour Christ returned from preaching, and shewed what wonders they had done, and how deuills were subiect vntounto them, the text saieth they reioyced greatly. But Christ answeared them againe, saying, In this reioyce not, Luk. 10.20.Luke 10:20but rather reioyce that your names are vvritten in heauen. VVhereby hee signifies that men may attaine to a certen knovvledge of their ovvne Election. p. 439For we can not, neither doe we reioyce in things either vnknowne or vncerten. Saint Peter saith, GiueGive all diligence to make your election sure. 2. Pet. ….10.Now in vaine were it to vse diligence if the assurance of Election could not be compassed without an extraordinarie reuelation. And Paul saith to the Corinthians, Prooue your selues whether ye be in the faith or not. Where he takes it for graunted,2. Cor. 13.5.2 Cor 13:5 that he which hath faith may know that he hath faith, and therefore may also know his Election: because sauing faith is an vnfallible marke of Election.

The second point is, how any man may come to know his owne Election. And there be two waies of knowing it. The one is by ascending vp as it were into heauen, there to search the counsell of God, and afterwarde to come downe to our selues. The second by descending into our owne hearts to goe vp from our selues, as it were by Iacobs ladder, to Gods eternall counsell. The first way is daungerous, and not to be attempted. For the waies of God are vnsearchable and past finding out. The second way alone is to be followed, which teacheth vsus by signes and testimonies in our selues, to gather what was the eternal counsel of God concerning our saluation. And these testimonies are two: the testimonie of Gods spirit, and the testimonie of our spirits, as Paul saith, the spirit of God beareth witnes together with our spirits, that we are the sonnes of God.Rom. 8.16.Rom 8:16

Touching the testimonie of Gods spirit, two questions may be demaunded. The first is, by what meanes the spirit of God giueth a particular testimonie in a mans conscience of his adoption. Answer. It is not done by any extraordinarie reuelation, or enthusiasme, that is, an ordinarie reuelation without the word; but by an application of the promises of the Gospell in the forme of a practicall syllogisme, on this manner: Whosoeuer beleeueth in Christ, is chosen to life euerlasting. This proposition is set downe in the word of God, and it is further propounded, opened, and applied to all that be in the Church of God by the ministers of the Gospell set apart for this ende. Now while the hearers of Gods worde giuegive themselues to meditate and consider p. 440of the same promise, comes the spirit of God and inlightens the eyes, and opens the heart, and giues them power both to will to beleeue, & to beleeue indeed: so as a man shall with freedome of spirit, make an assumption and say, but I beleeue in Christ, I renounce my selfe, all my ioy and comfort is in him. Flesh and blood cannot say this, it is the operation of the holy Ghost. And hence ariseth the blessed conclusion which is the testimonie of the spirit, therefore I am the child of God.

The second question is, how a man may discerne between the illusion of the deuill, and the testimonie of the spirit. For as there is a certen perswasion of Gods fauour from Gods spirit; so there be sleights and frauds of the deuill, whereby he flatters and soothes men in their sinnes: and there is in all men naturall presumption in shew like faith, indeede no faith. And this counterfait mocke-faith is farre more common in the world then true faith is. Take a view hereof in our ignorant and carelesse people; aske any of them whether he be certen of his saluation or no, he will without any bones making protest that he is fully perswaded and assured of his saluation in Christ: that if there be but one man in a countrie to be saued, it is he: that he hath serued God alwaies, & done no man hurt: that he hath euermore beleeued, and that he would not for all the world so much as doubt of his saluation. These and such like presumptious conceits in blinde and ignorant persons, runne for currant faith in the worlde. Nowe the true testimonie of the spirit is discerned from naturall presumption, and all illusions of the deuill by two effects and fruits thereof, noted by Paul in that he saith, that the spirit makes vsus crie Abba, that is father. The first is, to pray so earnestly with groanes and sighes, as though a man would euen fill heauen and earth with the crie not of his lippes, but of his heart, touched with sense and feeling of his manifolde sinnes and offences. And this indeede is a speciall and principall note of the spirit of adoption. Nowe looke vponupon the loose and carelesse man, that thinks himselfe so filled with the perswasion of the louelove and fauour of God, ye shall p. 441finde that he very seldome or neuer praies: and when he doth, it is nothing else but a mumbling ouer the Lords praier, the Creede, and the tenne Commaundements for fashions sake. Which argues plainely that the perswasion which he hath of Gods merciemercy, is of the flesh and not of the spirit. The second fruit is, the affection of a duetifull childe to God a most louing father: and this affection makes a man stande in feare of the maiestie of God wheresoeuer he is, and to make conscience of eueryevery euill way. Nowe those that are carried away with presumption, so soone as any occasion is giuen, they fall straight into sinne without mislike or stay, as fire burnes with speede vvhen drie vvoode is laide vntounto it. In a worde, where the testimonie of the spirit is truly wrought, there be many other graces of the spirit ioyned therewith, as when one branch in a tree buddeth the rest budde also.

The testimonie of our spirit is the testimonie of the heart and conscience, purified and sanctified in the bloode of Christ. And it testifieth two waies, by inward tokens in it selfe, by outward fruits. Inward tokens are certen speciall graces of God imprinted in the spirit, whereby a man may certenly be assured of his adoption. These tokens are of two sorts, they either respect our sinnes, or Gods merciemercy in Christ. The first are in respect of sinnes past, present, or to come. The signe in the spirit which concerneth sinnes past, is godly sorrow, which I may tearme a beginning and mother grace of many other gifts and graces of God.2. Cor. 7.10.2 Cor 7:10 It is a kinde of griefe conceiued in heart in respect of God. And the nature of it may the better be conceiued, if we compare it with the contrarie. Worldly sorrowe springs of sinne, and it is nothing else but the horrour of conscience, and the apprehension of the wrath of God for the same: now godly sorrow, it may indeede be occasioned by our sinnes, but it springs properly of the apprehension of the grace and goodnes of God. Worldly sorrow is a griefe for sinne onelyonly in respect of the punishment: godly sorrowe is a liuely touch and griefe of heart for sinne because it is sinne, though there were no punishment for it. p. 442Now that no man may deceiue himselfe in iudgeing of this sorrow, the holy Ghost hath set downe seuen fruits or signes thereof whereby it may be discerned. The first is Care to leaue all our sinnes past: the second is Apologie whereby a man is mooued and carried to accuse and condemne himselfe for his sinnes past, both before God and men. The third is indignation, whereby a man is exceedingly angrie with himselfe for his offences. The fourth is feare, least he fal into his former sins againe. The 5. is desire, wherby he craueth strength and assistance, that his sinnes take not hold on him as before. The sixth is zeale, in the performance of all good duties contrarie to his special sinnes. The seuenth is reuenge, whereby he subdues his bodie least it should hereafter be an instrument of sinne as it hath beene in former time. Now when any man shall feele these fruits in himselfe, he hath no doubt the godly sorrow which here we speake of.

The token which is in regard of sinnes present, is the combate betweene the flesh and the spirit,Gal 5.17.Gal 5:17 proper to them that are regenerate, who are partly flesh and partly spirit. It is not the checke of conscience which all men finde in themselues both good and badde, so oft as they offende God: but it is a fighting and striuing of the minde, will, and affections with themselues, whereby so farreforth as they are renewed, they carrie the man one way, and as they still remaine corrupt, they carrie him flat contrarie. Men hauing the disease called Ephialies, when they are halfe asleepe feele as it were some weightie thing lying vponupon their breasts, and holding them downe: nowe lying in this case, they striue with their hands and feete and with all the might they hauehave to raise vp themselues, and to remooue the weight▪ and cannot. Behold here a liuely resemblance of this combate. The flesh which is the inborne corruption of mans nature, lies vponupon the hearts of the children of God, and presseth them downe as if it were the very weight of a mountaine: now they, according to the measure of grace receiued, striue to raise vp themselues from vnderunder this burden, & to doe such things as are acceptable p. 443to God; but can not as they would.

The token that respects sinne to come is Care to preuent it. That this is the mark of Gods children, appeareth by the saying of Iohn, Hee that is borne of God sinneth not, 1. Ioh. 5.1….1 John 5:1but keepeth himselfe that the wicked one touch him not. And this care shewes it selfe not onelyonly in ordering the outward actions, but euen in the verie thoughtes of the heart. For where the Gospell is of force it brings every thought into captivitie to the obedience of Christ: and the Apostles rule is followed,2. Cor. 10.5.2 Cor 10:5 whatsoever things are true, whatsoeuer things are honest, Philip. 4.8.Phil 4:8&c. thinke on these things.

The tokens which concerne Gods mercy are especially two. The first is, when a man feeles him selfe distressed with the burden of his sinnes, or when he apprehends the heauie displeasure of God in his conscience for them: then further to feele how he stands in need of Christ, & withall heartily to desire, yea to hunger and thirst after reconciliation with God in the merite of Christ, and that aboue all other things in the world. To all such Christ hath made most sweete and comfortable promises, which can appertaine to none but to the elect. Ioh. 7.37. If any man thirst, let him come to me and drinke: hee that beleeveth in me, as saieth the scripture, out of his bellie shall flow rivers of water of life. Rev. 21.6. I will give unto him which is a thirst of the vvell of the water of life freely. Now if hee that thirsteth drinke of these waters, marke what followeth, Ioh. 4.14. Whosoever drinketh of the water that I shall give him, shall never be more a thirst: but the water that I shall give him, shall be in him a well of water springing up unto everlasting life.

The second is a straunge affection wrought in the heart by the spirit of God, whereby a man doth so esteeme & value, and as it were, set so high a price on Christ & his righteousnesse, that hee accounts euen the most pretious things that are▪ to be but as dung in regard thereof. This affection was in Paul,Phil. 3.8. Mat. 13.4….Phil 3:8Matt 13:4 and it is expressed in the parable in which after a man hath found a treasure, he first hides it, and the selles all hee hath and makes a purchase of the fielde where it is. Now eueryevery man will say of himselfe, that he is thus affected p. 444to Christ, and that hee more highly esteemes the least drop of his blood, then all things in the world beside: wheras indeed most men are of Esaus minde, rather desiring the red broth then Isaaks blessing, and of the same affection with the Israelites which liked better the onyons and flesh pots of Egypt, then the blessings of God in the land of promise. Therefore that no man may deceiue him selfe, this affection may bee discerned by two signes. The first is to louelove and like a christian man because hee is a Christian. For hee that doth aright esteeme of Christ, doth in like manner esteeme of the members of Christ. And of this very thing our Sauiour Christ saith, He that receiveth a Prophet in the name of a prophet, Mat. 10.41.Matt 10:41shall receive a prophets revvarde, and he that receives a righteous man in the name of a righteous man, shall receive the revvarde of a righteous man. And Saint Iohn saieth, Hereby vvee knovve that vvee are translated from death to life, because vvee love the breethren: that is, such as are members because they are so. The second signe of this affection is a louelove and desire to the comming of Christ, whether it be by death unto any man particularly, or by the last iudgement universally, and that for this ende that there may be a full participation of fellowship with Christ. And that this verie louelove is a note of adoption, it appeares by that which S. Paul saieth, that the crowne of righteousnes is laid vp for all them that love the appearing of Christ.2. Tim. 4.8.2 Tim 4:8

The outwarde token of adoption is New-obedience, whereby a man endeauours to obey Gods cōmandements in his life and conuersation:1. Ioh. 2.3.1 John 2:3 as S. Iohn saith, Hereby wee are sure that we know him, if wee keepe his commandements. Now this obedience must not be iudged by the rigour of the morall lavv, for then it should be no token of grace, but rather a meanes of damnation: but it must be esteemed and considered as it is in the acceptation of God, who spares them that feare him as a father spares an obedient sonne,Mal. 3.17. Si quod vis nō potes deus factū compu…at. August.Mal 3:17 esteeming things done not by the effect and absolute doing of them, but by the affection of the doer. And yet least any man should heare be deceiued, wee must knowe that the p. 445obedience, which is an infallible marke of the child of god, must be thus qualified. First of all it must not be done unto some fewe of Gods commaundements, but unto them all without exception. Herod heard Iohn Baptist willingly, & did many things: and Iudas had excellent things in him, as appeares by this, that he was content to leaue all and to followe Christ, and hee preached the Gospell of the kingdome in Iurie as well as the rest: yet alas, all this was nothing: for the one could not abide to become obedient to the 7. commandement in leauing his brother Philips wife; and the other would not leaue his couetousnes to die for it. Vpright & sincere obedience doth inlarge it selfe to all the commandements, as Dauid saith, I shall not be confounded, when I hauehave respect to all thy commandements. Psal. 119.… ▪ Iam. 2.10.Ps 119Jas 2:10And S. Iames saith, hee which faileth in one law is guiltie of all: that is, the obedience to many commandements is indeed before god no obedience, but a flat sinne if a man wittingly and willingly faile in any one thing. He that repents of one sinne truly, doth repent of all: & he that liues but in one known sinne without repentāce, though he pretend neuer so much reformation of life, indeed repents of no sinne. Secōdly this obedience must extend it selfe to the whole course of a mans life after his conversion and repentance. We must not iudge of a man by an action or two, but by the tenour of his life. Such as the course of a mans life is, such is the man: though he, through the corruption of his nature faile in this or that particular action, yet doth it not preiudice his estate before God, so be it he renew his repentance for his seuerall slippes and falles, not lying in any sinne; and withall from yere to yere walke unblameable before God & men. S. Paul saith, The foundation of God remaineth sure: the Lorde knowes who are his. Now some might hereupon say, it is true indeed,2. Tim. 2.19.2 Tim 2:19 god knowes who are his, but how may I be assured in my selfe that I am his? to this demaund as I take it, Paul answers in the next words, Let eueryevery one that calleth on the name of the Lord depart from iniquity: that is, let men invocate the name of God, praying seriously for things whereof they stand in need, withall giuing thanks, & departing frō all their former p. 446sinnes, and this shall be unto them an infallible token that they are in the election of God. Thirdly in outward obedience it is required that it proceede from the whole man:1. Thess. 3.23.1 Thess 3:23 as regeneration which is the cause of it, is thorough the whole man in bodie, soule, and spirit. Againe, obedience is the fruite of louelove, and louelove is from the pure heart, the good conscience, and faith unfained.

Thus we hauehave heard the testimonies and tokens wherby a man may be certified in his conscience that be was chosen to saluation before all worldes: If any desire further resolution in this point, let them meditate upon the 15. Psal. and the first Epistle of Saint Iohn, being parcels of scripture penned by the holy ghost for this ende.

Here some will demaund how a man may be assured of his adoption if he want the testimony of the spirit to certifie him thereof. Ansvvere. Fire is knowen to be no painted but a true fire by two notes; by heate, and by the flame: now if the case fall out that the fire want a flame, it is still knowen to be fire by the heate. In like manner, as I hauehave said, there be two witnesses of our adoption, Gods spirit, & our spirit: now if it fall out that a man want the principall, which is the spirit of adoption, he must then hauehave recourse to the second witnesse, and search out in himselfe the signes and tokens of the sanctification of his owne spirit, by which he may certenly assure him selfe of his adoption, as wee knowe fire to be fire by the heate though it want a flame.

Againe it may be demanded on this manner: how if it come to passe that after inquirie, we finde but fewe signes of sanctification in our selues. Ansvver. In this case we are to hauehave recourse to the least measure of grace, lesse then which, there is no sauing grace, and it stands in two things: an heartie disliking of our sinnes because they are sinnes, & a desire of reconciliation with God in Christ for them all: & these are tokens of adoption, if they be soundly wrought in the heart, though all other tokens for the present seeme to be wanting. If any shall say, that a wicked man may hauehave this desire, as Balaam, who desired to die the death of the righteous: the answere is, that Balaam indeede desired to p. 447die as the righteous man doeth, but hee could not abide to liue as the righteous: hee desired the ende, but not the proper subordinate meanes which tend unto the end; as vocation, iustification, sanctification, repentance,Bernard. Looke pag. 12. &c. the first is the worke of nature, the second is the worke of grace. Now I speake not this to make men secure and to content them selues with these small beginnings of grace, but onelyonly to shew how any may assure themselues that they are at the least babes in Christ: adding this withall, that they which hauehave no more but these small beginnings must be carefull to increase them, because hee which goes not forwarde goes backwarde.

Lastly, it may be demanded what a man should doe if he want both the testimonie of Gods spirit and his owne spirite, and hauehave no meanes in the world of assurance. Answer. He must not utterly despaire, but be resolued of this, that though hee want assurance now, yet he may obtaine the same hereafter. And such must be aduertised to heare the word of God preached: and being outwardly of the Church, to receiue the sacraments. When we hauehave care to come into the Lordes vineyard and to converse about the wine-presse, wee shall finde the sweete iuyce of heauenly grace pressed forth unto us plentifully by the word and sacraments, to the comfort of our consciences concerning Gods election. This one mercy that God by these meanes in some parte reveales his merciemercy, is unspeakeable. When sickenesse or the day of death comes, the dearest seruants of God, it may be must encounter with the temptations of the deuill, and wrastle in conscience with the wrath and displeasure of God, as for life & death: & no man knowes how terrible these things are but those which hauehave felte them. Now when men walke thus through the valley of the shadow of death, vnlesse God shoulde as it were, open heauen, & streame downe unto us in this world some lightsome beames of his love in Christ by the operation of his spirite, miserable were the case euen of the righteous.

Thus much of Election: now followes Reprobation; in handling whereof we are to obserue three things. I. what p. 448it is. II. how God doth execute this decree. III. how a man may iudge of the same.

For the first, Reprobation is Gods decree, in which because it so pleased him, he hath purposed to refuse some men by means of Adams fall and their owne corruptions, for the manifestation of his iustice. First I say, it is a decree, & that is euident thus. If there be an eternall decree of God, whereby he chooseth some men, then there must needs be another decree wherby he doth passe by others & refuse thē. For electiō alwaies implies a refusall. Againe what God doth in time, that hee decreed to doe before time: as the case falles out euen with men of meane wisedome, who first of all intend with themselues the things to be done and after doe them. But God in time refuseth some men as the scripture testifieth, and it appeareth to be true by the euent. Therefore God before all worlds decreed the reiecting of some men.

Now in this decree 4. pointes are to be considered. The first is the matter or obiect thereof, which is the thing decreed, namely the reiection of some men or the manifestatiō of his iustice upon them. This may seeme strange to mans reason, but here we must with all submission strike our topsailes, for the worde of God saith as much in plaine termes. The Apostle Iude speaking of false Prophets saith, that they were of old ordained to this damnation. Iud. 4. Rom. 9.22. 2. Cor. 4.3. 2. Th. 2.9, 13Judg 4Rom 9:222 Cor 4:32 Cor 4:2And Paul saith in emphaticall termes, that God makes vessels of wrath prepared to destruction: and that some are reiected, whome he opposeth to them which are elected to saluation.

The second pointe is the impulsiue cause that mooued God to set downe this decree concerning his creature, and that was nothing out of himselfe, but his very will and pleasure. He hardened Pharaoh with finall hardnesse of heart because he woulde: and therefore he decreed to do so because he would. And our Sauiour Christ saith, I thanke thee, O father, Lord of heaven and earth, because thou hast hid these things from the wise and men of vnderstanding, Mat. 11.25.Matt 11:25and hast opened them vntounto babes. Vers. 26.But upō what cause did God so? It follows in the next words, It is so, O father, because thy good pleasure is such. And if it be in the power and libertie of a man to kill p. 449an oxe or a sheepe for his use, to hunt and kill the hare and partridge for his pleasure: then much more without iniustice may it be in the will and libertie of the creatour …o refuse and forsake his creature for his glorie. Nay it standes more with equitie a thousand folde that all the creatures in heauen and earth should ioyntly serue to set forth the glorie and maiestie of God the creatour in their eternall destruction, then the striking of a flie or the killing of a flea should serue for the dignitie of all men in the world. For all this, it is thought by verie many to be very hard to ascribe unto God that is full of bountie and merciemercy such a decree, & that upō his verie wil: but let us se their reasons. First of all they say it is a point of crueltie for God to purpose to create a great part of the world to damnation in hell fire: the answere is, that by the vertue of this decree God can not be said to create any man to damnation, but to the manifestation of his iustice and glorie in his due & deserued damnation: and the doing of this is absolute iustice. Secondly it is alledged that by this meanes God shall hate his own creature, and that before it is: but it is an untruth. We must distinguish betweene Gods purpose to hate and actuall hating. Now indeede God before all worldes did purpose to hate some creatures: and that iustly so farre forth as his hating of them will serue for the manifestation of his iustice: but he neither hates them indeed nor loues thē before they are: and therefore actuall hatred comes not in till after the creation. Whō God hath decreed to louelove, thē whē they are once created, he begins to louelove in Christ with actual louelove: & whom he hath decreed to hate, them being once created, he hates in Adā with actuall hatred. Thirdly it is obiected, that by this doctrine god shalbe the authour of sinne, for he which ordaines to the end ordaines to the means of the end▪ but God ordaines men to the end that is the dānation: therfore he ordaines them to the means therof, that is, sin. Ans. The propositiō being thus understood, he which ordains a man to an end, in the same order & maner ordaines him to the meanes, is false. For one may be ordained to the ende simply, the end being simply good: and yet not be simply p. 450ordained to the meanes, because they may be evill in them selues, and onelyonly good in part, namely so farre forth as they hauehave respect of goodnesse in the minde of the ordainer. Secondly, the assumption is false: for the supreme ende of Gods counsell is not damnation, but the declaration of his iustice in the iust destruction of the creature: neither doth God decree mans damnation as it is damnation, that is, the ruine of man and the putting of him forth to perishment, but as it is a reall execution of iustice. Thirdly wee must make distinction betwene sin it selfe & the permissiō thereof, and betweene the Decree of reiection, and Actuall damnation: now the permission of sinne and not sinne it selfe properly is the subordinate meanes of the decree of Reiection. For when God had decreed to refuse some men, hee withall decreed the permission of sinne, to which permission men were ordained: and sinne it selfe is no effect, but onelyonly the consequent of the decree: yet so, as it is not onelyonly the antecedent, but also the efficient and meritorious cause of actuall damnation.

The third point is the reall foundation of the execution of this decree, which is condemnation; and that is the voluntarie fall of Adam and of all his posteritie in him with the fruite thereof, the generall corruption of mans nature. For howsoeuer God hath purposed to refuse men because it so pleased him, yet when his purpose comes to executiō he condemnes no man but for his sinnes: and sinne though it were not in the counsell of God an impulsiue cause that mooued him to purpose a refusall, yet was it a subordinate meanes of damnation: God in wonderfull wisedome ordering and disposing the execution of this decree, so as the whole blame and fault of mans destruction should be in him selfe. And therefore the Lorde in the Prophet Ose saith, One hath destroyed thee, but I will helpe thee: that is, saluation is of God,Hos. 13.9.Hos 13:9 & the condemnation of men is frō them selues. Now whereas many deprauing our doctrine say, that we ascribe unto God an absolute decree in which hee doth absolutely ordaine men to damnation, they may here be answered. If by absolute, they understand that, which is p. 451opposed to conditionall, then we hold and auouch, that all the eternall decrees of God are simple or absolute, and not limited or restrained to this or that condition or respect. If by absolute, they understand a bare and naked decre without reason or cause, then wee denie Gods decrees to be absolute. For though the causes thereof be not knowen to us, yet causes there be, knowen to him, and iust they are: yea the verie will of God it selfe is cause sufficient, it being the absolute rule of iustice. And though men in reason can not discerne the equitie and iustice of Gods will in this point, yet may we not thereupon conclude that therefore it is uniust. The Sunne may shine clearely though the blind man see it not. And it is a flat mistaking to imagine that a thing must first of all be iust in it selfe, and then afterward be willed of God. Whereas contrariwise, God must first will a thing before it can be iust. The will of God doeth not depend upon the qualitie and nature of the thing, but the qualities of things in order of causes follow the will of God. For euerie thing is as God willes it. Lastly if it be called an absolute decree, because it is done without all respect to mans sinne: then we still denie it to be absolute. For as God condemnes man for sinne: so hee decreed to condemne him for and by his sinne: yet so, as if the question be made, what is the cause why hee decrees rather in his iustice to condemne this man then that man, no other reason can be rendred, but his will.

The last point is the ende of Gods decree, namely the manifestation of his iustice, as Salomon saieth,Prov. 16.4.Prov 16:4 The Lord hath made all thinges for his ovvne sake, and the vvicked for the day of evill. Rom. 9.22.Rom 9:22And Paul saieth that God made vessels of wrath, to shevve his vvrath and to make his povver knowen.

Thus we hauehave seene what Reprobation is: Nowe followes the execution thereof, for that which God decrees before time, in time he executes. And here a speciall rule to be remēbred is this▪ Those which are ordained to iust dānation, are likewise ordained to be left to them selues in this worlde in blindnesse of minde and hardnesse of heart, so as they neither p. 452shall nor will repent of their sinnes. The truth of this wee may see in Gods worde. For S. Peter speaking of the Priests and doctours, and chiefe of the people among the Iewes, saieth plainely, They stumbled at the word, and are disobedient. Why so?1. Pet. 2.8.1 Pet 2:8 The reason is there set downe: because they were ordained unto it of olde. And so Paul saith to the Corinthians, that hee handled not the worde of God deceitfully, but in the declaration of the trueth hee approoved himselfe to euerie mans conscience in the sight of God. Now hereupon it might be saide, how then comes it to passe that all receiue not the gospell in Corinth, and to this hee answeres with a terrible sentence,2. Cor. 4.3.2 Cor 4:3 If (saieth hee) our gospell be hid, it is hid to them that perish: giuing us to understand, that god leaues them to themselues in this worlde, whome hee purposeth to refuse. And the Lord by the prophet Esai saieth of the Iewes. By hearing they shall heare and not understand, and by seeing they shall see and not perceive, Esai. 6.9.Isa 6:9least they should heare with their eares, and see vvith their eyes, and vnderstande with their hearts, and so turne and be saved.

The use of this rule is manifolde: first it serueth to ouerthrow the opinion of carnall men which reason thus: If I be ordained to damnation, let me liue neuer so godly and well, I am sure to be damned, therefore I will liue as I list: for it is not possible for me to alter Gods decree. Blasphemous mouthes of men make nothing of this and like speeches, and yet they speake flatt contraries. For whom God hath purposed in his eternall counsell to refuse, them also he hath purposed for their sinnes to leaue to the blindnesse of their mindes and hardnesse of their heartes, so as they neither will nor can liue a godly life.

Secondly, this rule doeth as it were, leade us by the hande, to the consideration of the fearefull estate of many people among us. Wee hauehave had for the space of thirtie yeeres and more the preaching of the Gospell of Christ, and the more plentifully by reason of the schooles of learning. But what hath beene the issue of it, I doubt not but in many it hath beene the meanes of their conversion p. 453and saluation: but to speake generally of the greater parte there is little or no fruite to be seene. The most after this long preaching remaine as blinde, as impenitent, as harde hearted, and as unreformed in their liues as euer they vvere, though they hauehave hearde the Lorde calling them to repentance from day to day, and from yeere to yeere. Well, if this rule be the trueth of God, as no doubt it is, then I say plainely that there is a most fearefull iudgement of God amongst vsus. My meaning is not to determine or giuegive sentence of any mans person, of any towne or people, neuerthelesse this may be auouched, that it is a terrible and daungerous signe of the wrath of God, that after this long and daily preaching, there is still remaining a generall hardenesse of heart, impenitencie, and want of reformation in the liues of men. The smithes stithie, the more it is beaten the harder it is made: and commonly the heartes of men, the more they are beaten with the hammer of Gods worde, the more dull, secure, and senslesse they are. This beeing so, it standes eueryevery man in hande to looke to his owne estate. Wee are carefull to flie the infection of the bodily plague: oh then how carefull shoulde wee bee to flie the common blindenesse of minde and hardnesse of heart, which is the verie plague of all plauges a thousande folde worse then all the plagues of Egypt. And it is so much the more fearefull, because the more it takes place, the lesse it is perceiued. When a malefactour on the day of assise is brought foorth of the iayle, with great boltes and fetters to come before the iudge, as hee is going all men pitie him and speake comfortably unto him: But why so? because hee is now to be arraigned at the barre of an earthly Iudge. Nowe the case of all impenitent sinners is farre more miserable then the case of this man: for they lie fettred in bondage vnderunder sin & satan, and this short life is the way in which they are going euerie houre to the barre of Gods iustice, who is the King of kings and Lord of lords, there to be arraigned & to hauehave p. 454sentence of condemnation giuen against them. Now canst thou pitie a man that is before an earthly iudge, and wilt thou not be touched with the miserie of thine owne estate who goest eueryevery day forward to the barre of Gods iustice; whether thou be sleeping or waking, sitting or standing, as a man on the sea in a ship goes continually toward the hauen, though he himselfe stirre not his foote. Begin now at length to lay this point to your hearts, that, so long as ye run on in your blind wayes without repentance, as much as yee can, yee make poste hast to hell-warde: and so long as you continue in this miserable condition, as Peter saieth, Your iudgement is not farre off, and your damnation sleepeth not. Thirdly seeing those whome God hath purposed to refuse shall be left unto themselues, and neuer come to repentance, we are to louelove and embrace the word of God preached & taught unto us by the ministers of the gospell: withall submitting our selues unto it, and suffering the Lord to humble us thereby, that we may come at length out of the broad way of blindnesse of minde and hardnesse of heart leading to destruction, into the straight way of true repentance and reformation of life, which leadeth to saluation. For so long as a man lives in this world after the lusts of his own heart, he goes on walking in the very same broad way to hell, in which all that are ordained to condemnation walke: and what a fearefull thing is it but for a litle while to be a companion in the way of destruction with them that perish: and therefore I say once againe, let us all in the feare of God lay his word unto our heartes, and heare it with such reuerence, as that it may be in us the sworde of the spirite to cut downe the sinnes and corruptions of our natures and worke in us a reformation of life and true repentance.

The third point concerning the decree of Reprobation, is the Iudgement to be giuen of it. This iudgement belongeth to God principally and properly, because hee knoweth best what he hath determined cōcerning the estate of eueryevery man, & none but he knowes who they be which are ordained to due & deserued dānation. And againe, he only p. 455knoweth the hearts and willes of men, and what grace he hath giuen them, what they are, and what all their sinnes be, and so doth no angell nor creature in the world beside. As for men, it belongs not to them to giuegive iudgement of reprobation in themselues or in others, unlesse God reveale his will unto them and giuegive them a gift of discerning. This gift was bestowed on sundry of the Prophets in the old Testament, and in the new Testament on the Apostles.Ps. 69. & 109.Ps 69 Dauid in many Psalmes makes request for the confusion of his enemies, not praying only against their sinnes which we may do, but euen against their persons, which we may not do. No doubt he was guided by gods spirit, & receiued thence an extraordinarie gift to iudge of the obstinate malice of his aduersaries. And Paul praies against the persō of Demetrius, saying,2. Tim. 4.14.2 Tim 4:14 The Lord reward him according to his doings. And such kinde of praiers were lawfull in them, because they were caried with pure & upright zeale, & had no doubt a speciall gift whereby they were able to discerne of the finall estate of their enemies. Againe, God sometimes giues this gift of discerning of some mens finall impenitencie to the Church upon earth, I say not, to this or that priuate person, but to the bodie of the Church or greater part thereof. S. Iohn writing unto the Churches saith, There is a sinne unto death (that is,1. Ioh. 5.16.1 John 5:16 against the H. ghost) I say not that thou shouldest pray for it: in which words he takes it for granted, that the sinne might be discerned by the Church in those daies. And Paul saieth, If any man beleeue not the Lord Iesus, let him be had in execration, Mara-natha, that is, pronounced accursed to euerlasting destruction.1. Cor. 16.22.1 Cor 16:22 Whence it appeares that the Church hath power to pronounce men reiected to euerlasting damnation, upon some special occasions, though I dare not say ordinarily and usually. The primitiue Church with one consent praied against Iulian the Apostata, & the praiers made were not in vaine as appeared by his fearefull end. As for priuate and ordinary men for the tempering and rectifying of their iudgements, in this case they must follow two rules. The one is, that euerie member of the Church is bound to beleeue his owne election. p. 456It is the commandement of God binding the very conscience,1. Ioh. 3.1 John 3 that we should beleeue in Christ: Now to beleeue in Christ is not onelyonly to put our affiance in him, and to be resolued that we are iustified and sanctified and shalbe glorified by him, but also that we were elect to saluatioa in him before the beginning of the world, which is the foundation of the rest. Againe, if of things that hauehave necessarie dependance one upon another, we are to beleeue the one, then we are to beleeue the other. Now electiō & adoptiō are things conioyned; & the one necessarily dependes upon the other. For all the elect (as Paul saith) are predestinate to adoption: & wee are to beleeue our owne adoption: & therefore also our election. The second rule is, that concerning the persons of those that be of the Church, wee must put in practise the iudgement of charitie, & that is to esteeme of them as of the elect of God till God make manifest otherwise. By vertue of this rule the ministers of Gods word are to publish and preach the Gospell to all without exceptiō. It is true indeed there is both wheat & darnell in Gods field, chaffe & corne in Gods barne, fish & drosse in Gods net, sheep & goates in Christs fold: but secret iudgements belong unto God, and the rule of louelove which is to thinke and wish the best of others is to be followed of us that professe faith working by louelove.

It may be demanded what we are to iudge of them that as yet are enemies of Christ. Ans. Our duty is to suspēd our iudgements concerning their finall estate: for we know not whether God will call them or no: and therefore we must rather pray for their conversion then for their confusion.

Againe it may be demanded what is to be thought of all our ancetours & forefathers that liued & died in the times whē Popery took place. Ans. We may well hope the best & thinke that they were saued: for though the Papacie be not the Church of God, and though the doctrine of popery race the foundation, yet neuerthelesse in the very midst of the Romane papacie God hath alwaies had a remnant which hauehave in some measure truly serued him. In the olde Testament when open idolatrie took place in all Israel, God saith p. 457to Eliah, I have reserved 7. thousand to my self that never bowed knee to Baal: & the like is & hath bin in the generall apostasie under Antichrist. S. Iohn saith,See Illyr. C… tal. test. veritatis. Rev. 12.17.Rev 12:17 that when the woman fled into the vvildernes for a time, euen then there was a remnant of her seed which kept the cōmandements of God, & have testimony of Iesus Christ. And againe when ordinary meanes of saluation faile, then God can & doth make a supply by means extraordinary, & therfore there is no cause why we should say that they were condemned.

Thirdly it may be demāded whether the cōmō iudgemēt giuen of F. Spira that hee is a reprobate be good or no? Ans. we may with better warrāt say no; then any mā say, yea. For what gifts of discerning had they which came to visit him in his extremitie? & what reasons induced them to giuegive this peremptorie iudgement. He said himselfe that he was a reprobate: that is nothing; a sick mans iudgement of himselfe is not to be regarded. Yea but he despaired; a senslesse reasō: for so doth many a man yeere by yeere, & that very often as deeply as euer Spira did, & yet by the good help of the ministery of the worde both are & may be recouered. And they which wil auouch Spira to be a reprobate, must go further & prooue 2. things, that he despaired both wholly and finally: which if they can not proue, we for our parts must suspende our iudgementes, and they were much to blame that first published the booke.

Lastly it may be demādend what is to be thought of thē that make very fearful ends in rauing & blaspheming. Ans. Such strāge behauiours are oftētimes the fruites of violent diseases which torment the body & bereaue the minde of sense & reason: & therfore if the persons liued wel, we must thinke the best: for we are not by outward things to iudge of the estate of any man. Salomon saith, that all things come alike to all & the same condition to the iust & to the wicked.

Thus much of the parts of predestination. Now followes the use thereof: & it concernes partly our iudgemēts, partly our affectiōs, & partly our liues. The uses which concerne iudgement are 3. And first by the doctrine of predestinatiō we learne, that there cā not be any iustification of a sinner p. 458before God by his workes. For Gods election is the cause of iustification, because whome God electeth to saluation after this life, them he electeth to be iustified in this life. Now election it selfe is of grace and of grace alone, as Paul saieth, Election is by grace, and if it be of grace, it is no more of workes: Rom. 11.5.Rom 11:5or else were grace no grace: therefore iustification is of grace and of grace alone. And I reason thus. The cause of a cause is the cause of all things caused: but grace alone is the cause of predestination, which is the cause of our vocation, iustification, sanctification, &c. Grace therefore is also the alone cause of all these. Therefore the scriptures ascribe not onelyonly the beginning, but also the continuāce & accomplishment of all our happinesse to grace. For first as election, so vocation is of grace. Paul saieth, God hath called vsus not according to our vvorkes, 2. Tim. 1.9.2 Tim 1:9but according to his purpose and grace. Againe, faith in Christ is of grace. So it is saide,Phil. 1.29.Phil 1:29 To you it is given to beleeve in Christ. Also the iustification of a sinner is of grace. So Paul saieth plainely to the Romanes:Rom. 3.24.Rom 3:24 you are iustified freely by his grace. Againe, sanctification and the doing of good workes is of grace: So it is saide, Wee are his vvorkemanshippe created in Christ Iesus vntounto good vvorkes, Eph. 2.10.Eph 2:10vvhichwhich God hath ordained that vvee shoulde vvalke in them. Also perseverance in good workes and godlinesse is of grace: So the Lorde saieth, I vvill make an everlasting covenant vvith them, that I will neuer turne avvay from them to doe them good, Ier. 32.40.Jer 32:40but I will put my feare in their heartes, that they shall not depart from mee. Lastly, life euerlasting is of grace: So Paul saieth, Life everlasting is the gift of God through Iesus Christ: Now they of the Church of Rome teach the flatte contrarie:Rom. 6.26.Rom 6:26 they make two iustifications; the first whereby a man of an euill man is made a good man: the second, whereby of a good man hee is made better. The first they ascribe to grace, but so, as the seconde is by workes. Secondly, hence wee learne, that the arte of Iudiciall astrologie is vaine and frivolous. They that practise it, doe professe themselues to tell of thinges to come almost whatsoeuer, and this they doe by casting of figures: and the speciall p. 459point of their art is to iudge of mens nativities. For if they may know but the time of a mans byrth, they take vponupon them to tell the whole course of his life from yeare to yeare, from weeke to weeke, and from day to day, from the day of his birth to the houre of his death: yea that which is more, they professe themselues to tell all things that shall befall men either in bodie, goods, or good name, and what kinde of death they shall die. But that this their practise is not of God, but indeede vnlawfull, it may appeare by this, because it stands not with the doctrine of Gods predestination. Two twinnes begotten of the same parents, and borne both at one and the same time, by the iudgement of Astrologians must hauehave both the same life, and the same death, and be eueryevery way alike both in goods and in good name, yet we see the contrarie to be true in Iacob and Esau, who were borne both at one time of the same parents. For Iacob tooke Esau by the heele, so as there could not be much difference betweene them in time, yet for all this Esau was a fierce man and wilde giuen to hunting, but Iaacob was milde of nature, and liued at home: the one had fauour at Gods hand and was in the couenant, but God kept backe that merciemercy frō the other. Againe, in a pitcht field are slaine a thousand men at one and the same time: now if we consider the time of their births, it may be, they were borne at a thousand sundrie times, and therefore vnderunder so many diuerse positions of the heauens, and so by the iudgement of all Astrologers should hauehave all diuers and sundrie liues and ends: but we see according to the determination of the counsell of God, they hauehave all one and the same ende: and therefore this must admonish all those that are brought vp in schooles of learning, to hauehave care to spend there times in better studies: and it teacheth those that are fallen into any manner of distresse, not to hauehave recourse to these fond figure-casters. For their astrologicall iudgements are false and foolish, as we may see by the two former examples. Thirdly, the knowledge of God is one of the most speciall points in Christian religion, and therefore the Lord saith, Let him that reioyce, reioyce in this, Ier. 9.24.Jer 9:24that he vnderstandeth and p. 460knoweth me. For I am the Lord which shew merciemercy and iudgement in the earth. And our Sauiour Christ saith, This is life eternall to know thee, the onelyonly very God, and whome thou hast sent Jesus Christ. Ioh. 17.3.John 17:3Nowe Gods predestination is a glasse wherein we may behold his maiestie. For first by it we see the wonderfull wisdome of God, who in his eternall counsell did foresee and most wisely set downe the state of eueryevery man: secondly his omnipotencie, in that he hath power to saue and power to refuse whome he will: thirdly his iustice and merciemercy hoth ioyned together in the exequution of election; his merciemercy in that he saueth those which were vtterly lost; his iustice in that he ordained Christ to be a mediatour to suffer the curse of the law, and to satisfie his iustice for the Elect. Fourthly his iustice in the exequution of the decree of Reprobation: for though he decreed to hold back his merciemercy from some men, because it so pleased him, yet he condemneth no man but for his sinnes. Now the cō sideration of these & the like points, bring vsus to the knowledge of the true God.

The vses which concerne our affections are these. First the doctrine of predestination ministers to all the people of God matter of endlesse consolation. For because Gods election in vnchangeable, therefore they which are predestinate to saluation can not perish, though the gates of hell preuaile against them so as they be hardly saued, yet shall they certenly be saued: therefore our Sauiour Christ saith, that in the latter daies shall arise false Christs and false prophets, which shall shew great signes and wonders, so that if it were possible they should deceiue the very elect. Mat. 24.24.Matt 24:24In which words he takes it for graunted, that the elect of God can neuer finally fall away. And hereupon he saith to his disciples when they reioyced that the deuils were subiect to them, rather reioyce that your names are written in heauen. And S. Paul speaking of Hymeneus & Alexander,Luk. 10.20.Luke 10:20 which had falne away from the faith, least the Church would be discouraged by their fall, because they were thought to be worthie men & pillars of the Church; he doth comfort thē from the very ground of election, saying, The foundation of p. 461God remaineth sure and hath this seale: The Lord knoweth who are his. 2. Tim. 2.19.2 Tim 2:19Where Gods election is compared to the foundatiō of an house, the building whereof may be shaken, but the ground-work standeth fast: & therefore Paul saith further, Who shall lay any thing to the charge of Gods elect. Rom. 8.33.Rom 8:33Nowe then that we may hauehave comfort in distresse, & some thing to stay vponupon in al our troubles: we in this world are as strangers in a farre countrie: our passage homeward is ouer the sea of this world: the ship wherin we saile is the Church: & satan stirres vp many blasts of troubles & tēptations, & his purpose is to sink the ship, or to driue it on the rock; but we must take the anchor of hope & fasten it in heauen vponupon the foundation of Gods Election, which being done we shal passe in safetie & reioyce in the midst of all stormes & tempests. Secondly whereas God refuseth some men and leaues them to themselues, it serues to strike a feare into …uery one of vsus whatsoeuer, as Saint Paul in the like case saith, the Iewes being the naturall braunches are broken off through vnbeliefe, Rom. 11.20.Rom 11:20and thou standest by faith: be not high minded but feare. This indeed was spoken to the Romanes, but we must also lay it vntounto our hearts. For what is the best of vsus but a lump of clay? & how soeuer in Gods counsell we are chosen to saluation, yet in our selues we are all shut vp vnderunder vnbeliefe, and are fit to make vessels of wrath. Our Sauiour Christ calleth Iudas a deuil, & we know his leud life & fearful end: now what are we better then Iudas by nature? If we had bin in his steade, without the special blessing of God, we should hauehave don as he did: he betraied Christ, but if God leaue vsus to our selues, we shal not onelyonly betray him, but by our sinnes euen crucifie him a thousand waies. Furthermore let vsus bethinke our selues of this, whether there be not alreadie condemned in hel, who in their liues were not more grieuous offendours then we. Esay calleth the people of his time a people of Sodom & Gomorrha,Esa. 1.10.Isa 1:10 giuing the Iewes then liuing to vnderstād, that they were as bad as the Sodomites, & as the people of Gomorrha, on whome the Lord had shewed his iudgements long before. If this be true, then let vsus with feare and trembling be thākful to his maiestie that he hath preserued vsus hitherto frō deserued dānation.