The Amendment of Life, Book 4 · Chapter 3
The third cauſe of amendment, deriued from the predestination and prouidence of God, entreated of in the former Chapter. Chap. 3.
SVch as cauill againſt this doctrine of predeſtination and Gods prouidence, do among other matters alleadge this falſe inconuenience, which is an enemy to the amendment of life, and that in two ſortes, and ſay, if we be predeſtinate to be of the number of the reprobate, it is in vaine for vsus to endeuour to liue wel and vprightly, for albeit we ſhould amend, yet of neceſsitie we muſt be damned. Others ſay, if we be elect, we cannot periſhe, albeit we doe euill and neuer amend our liues. But let vsus conſider the abſurdity of their ſpeeches, and then we will declare in how many ſortes, and how earneſtly the doctrine of Gods predeſtination and prouidence ſhould moue vsus to amend. Firſt, it is a great preſumption to reiect the euident teſtimonies of Gods worde, vponupon an abſurdity forged in mans braine, as in old time did the Saduces, who denyed the reſurrection:Mat. 22.23. Mat 20, 16. Mar. 13 20. Eph. 1.4. Rom. 9.11. and 11.5. Phil. 4.3. Iud. verſe 4. Gods worde in many places, and very plainely doth teſtifie, that God hath elected ſome to ſaluation, and reiected other ſome, that being giuen ouer to themſelues, they might be reproued. Thoſe men therfore doe growe to great raſhneſſe, that dare alleadge that it is in vaine to amend, in caſe they be reprobates: that by this abſurditye forged in their own brains, they may cauil and reiect this doctrine of predeſtination, and conſequently deny the worde of God: let them rather acknowledge their ignorance, and confeſſe that they ought to beleeue and doe that which God ſaith, albeit they cannot comprehend the reaſon therof, and not complaine in their falſe conceits, and ſo reiect the euident teſtimonies of the holy ſcripture. Secondly, in as much as God, who knoweth both the elect and the reprobate, commaundeth all to amend,2. Tim. 2.19. Iohn 13.8. with what conſcience can they which know not whether they be of the number of the reprobates, think to exempt themſelues from their due obedience, or alleadge that it were in vaine, in caſe they were reprobates: for they cannot deny but that all men are bound to obey God, vnderunder paine of damnation, euen albeit they could not comprehend whereto this obedience ſhould ſerue, yea or that of their obedience they ſhould not looke to reape any benefite or profit.
2 Thirdly, ſuch as God hath forſaken, and ſo are reprobates, can neuer amend, and therefore it is a falſe preſuppoſion, to ſay that it were in vaine for them to amend, in caſe they ſhould be of the number of the reprobate, conſidering that it cannot be that the reprobate ſhould amend: as if a man ſhould ſay, ſeeing that hee that ſinneth againſt the holy Ghoſt, ſhall neuer obtaine remiſsion of his ſinne, it is in vaine for him to amend: this ſpeech preſuppoſeth falſe, namely that he can amend: ſo likewiſe that it is in vaine for a reprobate to amend is a falſe imagination, becauſe no reprobate can amend. Againe, the ſame which thoſe men doe confeſſe, muſt be done for the bodily life,Mat. 12.31. becauſe they know not how God hath ordained therof, doth condemne them in that which they alledge concerning the ſoule: for not knowing how God hath ordeined of their bodily life or death, they can confeſſe that they muſt eate and drinke to preſerue life, and neuer alleadge that it is in vaine, in caſe God hath decreed that they ſhould dye the next day. In matter therefore of the ſoule they are likewiſe to confeſſe, that they ought to amend, and neuer to alledge that it is in vaine, in caſe their place be among the reprobate: otherwiſe, that which they eat and drinke for the preſeruing of their tranſitory liues, wil beare witneſſe againſt them, that the allegation of this ab…urditye by themſelues forged, doth in matter of the ſoule proceede either of groſſe ignorance or of malice and peeuiſhneſſe.
3 Moreouer, as the effect of Predeſtination ſheweth it ſelfe either by the obedience or diſobedience to Gods worde: ſo they which ſay that if they be not of the number of the elect, it is in vaine for them to amend, doe teach men to take the marke and way of the reprobate, which is, not to amend: rather ſhould the horrible puniſhment of the reprobate induce them to amend, in hope that by amendment, they may grow into the number of the eiect.Marc. 1.15. To conclude, where God preaching his Goſpell, declareth that it is his will that thou ſhouldeſt beleeue, & amend, and be ſaued,Mat. 4.17. Why doſt thou reiect his reuealed wil, vnderunder a pretence that thou wotteſt not what hee hath determined of thee in his ſecret counſaile? Why doſt thou not rather giuegive credit to his proteſtation,Ezech. 33.11. who ſaith? I will not the death of a ſinner, but rather that he ſhould conuert and liue. Conuert therfore and liue, and forſaking that wicked ſuggeſtion of the deuill, who ſaieth: Peraduenture it is in vaine for thee to conuert, for if thou beeſt none of the elect, thou ſhalt not liue: doe God that honor to beleeue that hee is true and the deuill a lyer: for in that doubte, whether thou beeſt elect or no, know thou that conuerſion and amendment, is a token & fruit of thy election: and contrariwiſe, obſtinacie and proceeding in wickednes, is a manifeſt ſigne of reprobation.
4 Let vsus now come to the other propoſition. If we be elect, ſay they, we cannot periſh, and therefore need not to amend. Firſt, this is the ſpeeche of a hyreling, who properly feareth not to offend God, but to be puniſhed by God, for that he would not amend but for feare of damnation. Secondly, in as much as by the amendement of our liues, God is greatly glorified, and our neighbours edified, Confeſſe, that either thou makeſt no accompt of the glory of God, or the ſaluation of thy neighbours, or elſe that thy ſpeeche is peruerſe, when thou ſaieſt, Being elected I cannot periſh, and therfore neede not to amend: for albeit amendment ſhould ſtand thee in no ſtead, yet is it requiſite and meet that thou ſhouldſt amend, were it but to glorifie God,Mat. 22.37. and to helpe to the ſaluation of thy neighbour: and heereto art thou bound, becauſe God commaundeth thee to louelove him with all thy hart, and thy neighbour as thy ſelfe. Thirdly, thou doſt plainely beat downe this purpoſe of election which S. Paul doth propound,Eph. 1.4. when he ſaith: God hath elected vsus that we might be holy and vnreproueable. As if a Souldier ſaith, I am enrowled, and therefore I need not to fight: wil not eueryevery man ſay that he doth but mocke, for hee is not enrowled for any other end: euen ſo doe wee mocke with God, if we ſay that being elected, we need not to liue vertuouſly, conſidering that contrariwiſe we are elected onelyonly to this end, to be holy.
5 Again, election to ſaluation doth not aboliſh, but eſtabliſh the ſecond cauſes and the meanes by God ordeined for the attayning therto. And indeed, God for the ſauing of his elect, hath ordained that they ſhould beleeue in Ieſus Chriſt: that to procure beleefe they ſhould heare the Goſpell: that they ſhould pray to God to giuegive them his holy ſpirite: that they ſhould amend and walke in his feare: and that they ſhould be exhorted to theſe duties, God, I ſay, hath in his wiſedome ordeined all theſe meanes, whereby to bring his elect to eternall ſaluation. What raſheneſſe is it therfore in man, to vpholde that the elect neede not beleeue in Ieſus Chriſt, heare the holy Goſpell, or amende their liues? To be ſhorte, that they neede not the meanes ordeyned by God for the bringing of them vntounto life euerlaſting? Is not this to ſeeke to be wiſer then God, to ſtriue againſt his wiſedome, to reuerſe his will, and to aboliſh the meanes whereby hee hath ordeined to bring the elect to ſaluation? When therefore to the end to bring the doctrine of predeſtination into hatred, thou ſaieſt, that thereof it doth neceſſarily followe that the elect need not to heare the Goſpell, to beleeue in Ieſus Chriſt, to amend their liues, to praye to God, or to be exhorted to theſe duties: thou ſeeſt that it is all falſe, and that contrariwiſe, God will ſaue his electe by theſe meanes, which in his wiſedome hee hath ordeyned. Neceſſarilye therefore, the elect muſt be ſaued: yet by ſuch meanes as God hath ordeined for the bringing of them to ſaluation. God hath limited to euerye man the terme of his life, but withall hee hath ordained and appointed that for the preſeruing thereof, he ſhall both eate and drinke. If thou ſayeſt that thou ſhalt of neceſſitie liue thy courſe that God hath preſcribed, and therefore that for the preſeruation of thy life thou needeſt not to eate or drinke: thou doſt the…in directly fight and ſtriue againſt the will and pleaſure of God: and this is temptation: neither doſt thou notwithſtanding God hath decreed the time of thy life, forbeare to eate or drinke. Why then doſt thou not the like for thy ſoule? as hee therefore that ſhould abſtaine from foode, and ſay that he neede it not to liue by, ſhould drawe to this end: ſo they that ſaye, that being elect they neede not beleeue the Goſpell, nor amend their liues, for the atteyning to the kingdome of heauen, do teach men to tempt God, and reuerſing his prouidence, ſtriuing againſt his will, and ſo farre as in them lyeth, aboliſhing the meanes and way to life and ſaluation, doe drawe on to death and eternall damnation. Which is more, if any man aske the cauſe why ſome doe beleeue and amend their liues, and others doe not, the holy Ghoſt doth aunſwere, That it is election that maketh this difference: ſo farre therefore are the elect from no neede of this holy life, is they doe pretend, that contrariwiſe, holineſſe and amendment of life is the token and fruit of their election. Againe, wherefore doe they ſay that if there be election, the elect ſhal not need to liue in holineſſe? they doe this, as is aforeſaide, onelyonly by ſuch an abſurditie to proue that there is no election, notwithſtanding there be ſo many and euident teſtimonies therof in the word of God,Iohn 10.27. Rom. 8.29. Act 13.48. and 28.24. Apoc 2.27. Mat. 20.16. Marc. 13.20. Eph. 1.4. Rom. 9.11. and 11.5. Phil 4 3. they do therfore vponupon an imaginary abſurdity, which indeed is none, reiect the expreſſe worde of God, notwithſtanding the ſame doth very well agree that both there are elect perſons, and that they cannot periſh, yet muſt liue neuertheleſſe in holynes, that is to ſay, walke in the way that leadeth to ſaluation, which is ordeined for them from before the beginning of the world. And indeeed S. Paul affirmeth both the one and the other, ſaying: that God hath elected vsus, to the end we might be holy.
6 Hauing thus diſcouered either the groſſe ignorance, or the malice and bad conſciences of thoſe that vſe theſe allegations for the reiecting of the doctrine of Predeſtination: we will now proue that there is nothing of greater efficacie to moue and enſlame our harts to the amendment of life, then the knowledge and feeling of our election. Firſt, if we be elected to life eternall, we are alſo elected to hauehave faith, and conſequently to amend our liues: for thoſe be the ſtayres▪ and paſſage from election to glorification, as S. Paul teacheth.Rom. 8. The knowledge therefore of election to ſaluation, bindeth vsus to amend our liues: that is to ſay, to walke in that path whereby God vouchſafeth to lead the elect to the enioying of euerlaſting life.Eph. 1.4. God ſaith S. Paul, hath elected vsus in Ieſus Chriſt, before the foundation of the worlde, that we might be holy and vnreproueable before him in louelove. Eph. 2.16.Againe, We are the worke of Gods hands, created in Christ Ieſus vntounto good workes, which God hath ordeined, that we ſhould walk… in them. Col. 3.12.Heereof alſo doth the ſame Apoſtle take occaſion to exhorte the Coloſsians to amendment, ſaying. Now therefore as the elect of God, and beloued, put on tender kindneſſe, humbleneſſe of minde, meekeneſſe, long ſuffering, for bearing one another, and forgiuing one another The like ground taketh S. Peter,1. Pet. 2.9. ſaying: Ye are a choſen generation, a royall prieſthoode, a holy nation, a peculier people, that yee ſhould ſhew forth the vertues of him that hath called you out of darkenes, into his merueilous light.
7 What poore maiden is there, who hearing that ſome king had among all other, choſen her to be his ſonnes wife, and withall ordeined that to that end forſaking her parentes and kinsfolkes, ſhe ſhall come to him on foot in the midſt of Winter, would not willingly and readily leaue all, and euen in Winter and on foot, come to the King to finiſhe this great marriage? as we reade of Dauid, who hearing that Saul had choſen him to be his ſonne in lawe, by giuing him his daughter in mariage, in caſe hee could bring him an hundred fore-skinnes of the Philiſtines, ventured his life, to the end by ſatisfying the Kings deſire, to be his ſonne in law. Euen ſo we, vnderſtanding and hauing witneſſe that God hath choſen vsus to be the ſpouſe of his ſonne Ieſus Chriſt, and coheires of his kingdome: alſo that it is his will that forſaking the worlde and the fleſhe, we ſhould walk through the path of good works, in amendment of life, to come to heauen, there to accompliſhe this happye mariage: how feruently ſhould we renounce the worlde, the fleſh, and eueryevery thing that contrarieth his will, that we may the more ſpeedily and cheerefully proceede in amendment of life, and ſo performe this bleſſed mariage?
8 Moreouer, he that knoweth that there is an eternall felicitie, repleniſhed with all glory, for the elect & horrible condemnation with moſt fearefull torments, prepared for the reprobate: how happy would he think him ſelfe, if God ſhould ſend him an angell to aſſure him that he is of the number of the elect, whoſe names are written in the booke of life? But amendment of life is vntounto vsus as a meſſage, witneſſe and ſeale of our election, for as election is the cauſe and fountaine of amendment, ſo doth amendment leade vsus to our election, as the effect to the cauſe, the fruite to the tree or roote, the brooke to the ſpring, and the light to the Sunne. How earneſtly therefore ought we to labour to amend our liues, and to encreaſe in ſanctification, to the end more and more to be aſſured of our election by the fruites of the ſame, as alſo S. Peter after he hath exhorted vsus to amendment of life and good works,2. Pet. 1.10. doth admoniſh vsus to ſtudy by the ſame, to make ſure our election.
9 But aboue all let vsus conſider the fountain of our election, and that is, the free louelove, goodnes, and mercy of God towards vsus. As S. Paul alleadging the authority of Malachy, doth declare.Malach. 1.2. For to ſhew that Iacob was choſen & Eſaw reiected, in the perſon of God he ſaith, I hauehave loued Iacob and hated Eſaw. Rom. 9.15.As alſo in the ſame conſideration, he alleadgeth this ſentēce, written by Moſes,Exod. 33.…9. I wil ſhew merciemercy to whom I wil ſhew merciemercy. And in the ſame ſence are the elect tearmed the veſſels of mercy, but indeed,Rom. 9.23. in as much as God hath choſen vsus from among ſo many others like vntounto vsus, euen before the foundation of the worlde, to an incomprehenſible and eternall glory and felicitie:Eph. 1.5. what might be the orignall and foundation that his free louelove,Eph. 1.5. his mercye, his incomprehenſible goodnes, and the onelyonly good pleaſure of his will, (as S. Paul alſo ſaith) That euen God himſelfe hath choſen vsus, and predeſtinated to adopt vsus to himſelfe through Ieſus Chriſt, according to the good pleaſure of his will. If therfore we would diligently meditate and ponder that the cauſe that we are preſerued from the horrible condemnation of the reprobate, which dayly by our ſinnes we doe deſerue, and aſſured of the poſſeſsion of life and euerlaſting glory, without any our deſert, proceedeth of the only election of God, grounded vponupon his goodnes, louelove, grace, mercy, and good pleaſure: how ſhould it poſsibly be, but that the remēbrance of our election ſhould induce vsus, firſt to humble our ſelues in the ſight of God,Eph. 2.3. and acknowledge that by nature we were the children of wrath as well as others, as alſo that in vsus there was neither worthineſſe or merit that might moue God to elect vsus, but that only of his meer goodnes, mercy & louelove, he elected vsus to life euerlaſting? Secondly, this feeling of his louelove and mercy toward vsus, ſhining in our election, ought to kindle our harts and ſoules in the louelove of God, that they might euen burne in feruent louelove toward him: We louelove God, ſaith S. Iohn, becauſe hee firſte loued vsus. 1. Iohn 4.19.If the Sunne in his force ſhining vponupon a ſtone, can ſo heate the ſaid ſtone that a man ſhal not be able to touch it with his hād: how much rather ſhal we, if we meditate vponupon this louelove toward vsus in our election, albeit we were as colde as marble, be warmed and kindled to louelove him with all our harts, with all our ſtrength, and with all our mindes, as himſelfe hath alſo commaunded vsus.
Bernard in a tract of the louelove of God.10 The cauſe, ſaith S, Bernard, why we ſhould louelove him, is God himſelfe, and the meaſure, is to louelove him beyond meaſure: hee declareth that the diuinity in it ſelfe conſidered, is worthye that we ſhould louelove it beyond meaſure: how much then muſt we louelove God when he communicateth to vsus his louelove, goodnes & mercy, in electing vsus to life euerlaſting? but if we louelove God in ſuch maner as our election, that leadeth vsus to his louelove toward vsus, doth binde and admoniſhe vsus, we ought to ſtudye to amend our liues, in keeping his commandements, as Ieſus Chriſt requireth at our hands, ſaying: If ye louelove me, Luke 14.15.keepe my commaundements. As alſo it is our duety to louelove that which he loueth, and willeth vsus to louelove: and to hate that which he hateth, and willeth vsus to hate: and this is the root of our bond, to louelove our neighbour for the louelove of God, and contrariwiſe, not to louelove the world,Iames 4.4. becauſe as the Apoſtle ſaith, The louelove of the world is enmity with God. And for this cauſe muſt we alſo denye our ſelues and the fleſh,Rom. 8.7. becauſe the affections thereof are repugnant to God: yea euen for this, muſt we be ready to forſake, father, mother,Luke 14 26. goods, and life it ſelfe, for the louelove of God: for otherwiſe we are not worthy to be his.
11 As in this louelove to God and in all that we hauehave ſhewed to depend thereof, the true amendment of life doth conſiſt: ſo doth it ſufficiently appeare, that there is not any more liuely or vehement argument to induce vsus to amendment, then the meditation and remembrance of our election, and conſequentlye of the louelove of God towards vsus, which ſhineth in the ſame: and this doth the Apoſtle Saint Paul writing to the Romains expreſſely confirme: for in the 9.10. and 11. Chapters, hauing at large entreated vponupon predeſtination, hee thereof doth in the beginning of the twelfth gather this vehement exhortation to amendment of life.Rom. 12.1. I beſeech you brethren by the mercies of God, that ye giuegive vp your bodyes a liuing ſacrifice, holy, acceptable to God, which is your reaſonable ſeruing of God. And faſhion not your ſelues like vntounto this worlde: but be ye changed by the renewing of your minde, that ye may proue what is the good will of God, acceptable and perfect. He heere raiſeth them vp to the conſideration of the great mercies of God, ſhining in their election to ſaluation, thereby to giuegive them to vnderſtand how deepelye it bindeth and ſhould induce them to amendment of life. So often therefore as we finde our ſelues ſlacke in the ſeruice of God, or attempted to offend him, let vsus thinke vponupon our election, and the louelove and mercye of God, the ſpring and originall of the ſame, that ſo we may be moued to louelove God, and to ſhew forth this louelove by a carefull and continuall amendment of our liues.
12 Moreouer, the remembrance of our election ought to ſtirre vsus vp inceſſantly to praiſe God: Firſt, for the incomprehenſible riches of the life and glory wherto we are elected: Secondly, by the apprehenſion of the horrible and eternall damnation of the reprobate, wherefro election onelyonly hath ſaued and preſerued vsus. The remembrance therfore of ſo great, ſo wonderfull and meere incomprehenſible a benefite, thus doubly conſidered, ought to rauiſh our ſoules, and open our mouthes, night & day infinitly and vnceſſantly to praiſe God. Beſides, if we conſider the curſed ſtate of the reprobate, and meditate vponupon the fire alwaies burning: the woorme perpetually gnawing: the darknes that ſhal be without end, to be ſhort, the lamentations and gnaſhing of teeth proceeding of their anguiſh, that ſhalbe the wofull fruit of their ſins, & the iuſt reward of their iniquities: who can but deteſt the offending of God? Men vſe openly to execute the guiltye, to the ende that others by the apprehenſion of their puniſhment, may feare to commit the like tranſgreſsions: let then the repreſentation of the ſo wofull eſtate of the veſſels of wrath burning in hell fire, make vsus to feare to commit any thing wherby to deſerue like puniſhment.
13 Again the knowledge of our election ought in vsus to engender a ſtedfaſt aſſurance that we cannot periſh. My ſheepe, ſaith Ieſus Chriſt,Iohn 10.27. heare my voice and follow me, and I giuegive vntounto them life uerlaſting. None ſhall take them from me. My father who hath giuen them vntounto me, is greater then them all, and none is able to take them out of my Fathers hand. Iohn 6.37.I and my Father are one. Againe, All that the father giueth me ſhal come vntounto me, and him that commeth to me I caſt not away. And this aſſurance is grounded, firſt vponupon the foreknowledge of God, for he cannot be deceaued in the foreknowledge of that that is to come. As indeed, all is preſent in his ſight, yea euen more aſſuredly then are to vsus thoſe things that we ſtil looke vponupon. Secondly vponupon the eternall decree and vnchangeable will of God, whereof the Prophet Eſay maketh mention, ſaying in the perſon of God: My Counſell ſhall holde, Eſay 46.10.and I wil accompliſh my pleaſure. Thirdly, becauſe he that hath elected vsus to ſaluation and life, hath withall ordained and prepared moſt certaine and requiſite meanes, vndoubtedly to lead vsus to the enioying of the ſame. S. Paul in a ſhort ſentence, noteth theſe three foundations of the aſſurance of the elect to attain to life euerlaſting.Rom. 8.29. Thoſe, ſaith he, which God knew before, he alſo predestinated to be made like to the image of his ſonne, that he might be the first borne among many brethren. And whome hee predeſtinated, them he alſo called: and whom he called, them alſo he iuſtified: and whom he iuſtifyed, 2. Tim. 2.19.them he alſo glorifyed. Firſt he ſaith, that God did know before, that is, from all eternity, thoſe whom he would ſaue. Could he be deceaued? God (ſaith the Apoſtle in another place) knoweth thoſe that be his. Secondly, he ſaith that he had predeſtinated them to make them like to the image of his ſonne. His will and decree is it not vnchangeable? Thirdly, he ſheweth that he hath ordeined for them, all that is requiſite to leade them to ſaluation, ſaying that hee hath called & iuſtified them. And this is ſo certainly fulfilled in the elect, that he ſpeaketh of it as if it were already done, and they already lifted vp into glory: for hee ſaith not, that hee will call, hee will iuſtifie, or hee will glorifie his elect: but that hee hath called, hee hath iuſtified and hath glorified them. And leaſt our infirmitye ſhould ſhake vsus, he oppoſeth the power of God againſt al the enemies of the elect, ſaying: If God be with vsus, who ſhall be againſt vsus? As alſo to ſhew that they can wāt nothing, he addeth. He, who ſpared not his owne ſonne, but gaue him for vsus all to death, how ſhall he not with him giuegive vsus all things alſo? and withal he proceedeth ſaying: If any man ſhall laye any thing to our charge, God himſelfe ſhall iuſtifie vsus, for that hee findeth in vsus no cauſe of condemnation, becauſe that Chriſt died and roſe again for vsus. And in that he loueth his elect, to ſhew that this louelove, the fountaine of all goodneſſe,Eph. 1.4. is ſtedfaſt and immutable, concluding his ſpeech, he ſaith: that whatſoeuer befall vsus, we may be certaine that we ſhall be more then conquerers, through him that hath loued vsus, and who will louelove vsus conſtantly in Ieſus Christ the ſonne of his louelove, the true patterne, piller, and accompliſhment of our electiō, and in whom we are elected, and not in our ſelues. The elect therfore cannot poſsibly periſh, as Ieſus Chriſt himſelfe noteth,Mat. 24.24. ſaying: There ſhalbe ſuch aſſaults and temptations, that euen the very elect, if it were poſsible, ſhould be ſeduced: therin manifeſtly declaring, that it is vnpoſsible that they ſhould be ſeduced or drawen to deſtruction. The engendring therefore of an aſſured certaintye in vsus,1. Cor. 9.26. that nothing can let vsus, but that finally we ſhall come to heauen, is a moſt excellent fruit of this doctrine: for as we can hauehave no greater conſolation,1. Tim. 6.12. ſo is it an eſpeciall encoragement vntounto vsus in all our aſſaults and combats, knowing that we ſight, not as beating the ayer, or doubtfully, but the good fight of faith, and that vndoubtedlye obtaining the victory, we ſhalbe crowned with eternal glory.1. Cor. 15.18. And this is it which ſhould alſo augmente in vsus a zeale and affection to ſuffer for the name of our Lord Ieſus Chriſt, to enlarge our goods to the poore,Apoc. 14 13. feruently to employ our ſelues in all things that may tend to the glory of God, and ſo to amend our liues, as knowing aſſuredly, that being elect, our labours and workes ſhall not be in vaine in the ſight of the Lord, but ſhal, as S. Iohn ſaith, follow vsus, and be vntounto vsus a bleſſed encreaſe of ioye and glorye in his euerlaſting kingdome.
14 There is yet another notable fruit, which ſome doe beate downe, by maintaining that God offereth to all men ſaluation and life euerlaſting, and according as himſelfe did foreſee that ſome ſhould accept it, and beleeue and liue well, ſo he did elect them, to encreaſe in them his graces and to ſaue them. And as for the others, that ſhould reiect the ſaluation offered, and liue amiſſe, he hath predeſtinated them to take from thē thoſe graces that they had, and ſo to reiect and damne them. Theſe men are poſſeſſed with two errors, repugnant to the glory of God, and the ſaluation of man. Concerning the firſt which is the vniuerſall calling of all men, if thereby they vnderſtand the creation and gouernement of the worlde. God doth indeed inuite man to louelove, feare, and praiſe him: but as hee offereth vntounto them neither Ieſus Chriſt, nor remiſsion of ſins, ſo can it not be tearmed a calling to ſaluation and life euerlaſting: and thus the creation of the worlde, is not a calling that may make man to be ſaued,Eph. 2.12. and conſequently elect: and therfore all that hauehave had no other calling, hauehave beene (as Saint Paul ſaith of the Epheſians, before the goſpel was preached vntounto them) Strangers from the couenant of the promiſe, out of Chriſt, without hope, and without God in this world. Secondly, if by the vniuerſall calling, they meane the preaching of the Goſpel, experience ſheweth,Act. 19.6.7. and the holy ſcripture ſufficiently teſtifieth, that there were and yet are many nations in the worlde, to whom God hath not vouchſafed to direct his worde, to call them: as wee alſo read that God forbad Paul that he ſhould not preach in Aſia, neither ſuffered him to goe to Bithinia, and therefore it cannot be truely ſaide that this vocation was vniuerſall and common to all men.2. Tim. 1.9. Thirdly, there is a holy calling, as S. Paul termeth it, proceeding from the holy Ghoſt, which is proper and peculier to the elect, and not vniuerſall. Of the ſecond, Ieſus Chriſt ſpeaketh, ſaying: Many are called, but few are choſen, Mat. 20.16. Rom. 8.29.and S. Paul of the third, ſaith: Thoſe whom God knew before and predeſtinated, hath hee alſo called. And whereas theſe men doe alleadge the ſaying of the Apoſtle, that he will ſaue all, becauſe he addeth, and they ſhall come to the knowledge of the truth: it doth appeare that he there ſpeaketh not of theſe nations,1. Tim. 2.4. to whom he would not hauehave his worde, which containeth all truth, preached. Secondly, the following of the text doth manifeſtly declare, that S. Paul there m…eth not to ſpeak of eueryevery man, but of all ſortes of men, as Magiſtrates and ſubjects, rich & poore, wiſemen and fooles: becauſe it is the will of God to ſaue of all callings. The calling therefore that offereth ſaluation, cannot bee ſpoken of all men in the worlde.
15 By the reiecting of this error, the elect may vnderſtand, that hauing bene called: Firſt, by the preaching of the Goſpell: Secondly, by the power of the holy Ghoſt: ther are in them as it were two elections. The one in that God almighty leauing ſo many others to whom hee hath not at all addreſſed the doctrine of his Goſpell, hath elected them, to deliuer it vntounto them: the other, in that reiecting ſo many others, to whom he hath ſent the preaching of his Goſpell, and yet neuertheleſſe calleth them not by his holy ſpirite: hee hath elected them, that they might be called by the light and power thereof, to the ende hee might ſaue them in his kingdome and glory. And this conſideration is vntounto them as a twofold obligation wherein they are doubly bound as well inceſſantly to praiſe God, as alſo to louelove him, and conſequentlye to amend their liues. And indeede, if they that had the firſt grace, namely the preaching of the Goſpell, and doe not beleeue and amend, ſhalbe more hardly entreated in the day of iudgement thē the enhabitants of Sodome and Gomorrah: what do they deſerue that are partakers alſo of the ſecond grace,Mat. 10.15. and hauehave the Goſpell preached vntounto them, with the power & efficacie of the holy ghoſt, whereby they beleeue and are made the children of God: in caſe the feeling of ſuch a benefite truely incomprehenſible, and proceeding as it were from the bowels of Gods mercy & louelove toward them, ſhould not kindle their harts with a holy affection and zeale to amend their liues?
16 As concerning the other error: that the election of ſome and not of other ſome, came of this, that God did foreſee that the men ſhould doe either well or euill, as the Pelagians did in olde time teach: one only place of Saint Paul will be ſufficient to condemne it. Bleſſed be God, ſaith he,Epheſ. 1.3 which hath bleſſed vsus with all ſpirituall bleſsing in heauenlye places in Christ, as hee hath choſen vsus in him before the foundation of the worlde, that we ſhould be holye and without blame before him in louelove. Who hath predestinated vsus to be adopted through Ieſus Chriſt vntounto himſelfe, according to the good pleaſure of his will, to the praiſe of the glory of his grace, wherewith hee hath made vsus accepted in his beloued. Throughout all this whole ſentence there is not any worde but may …fiſe to condemne this errour. Firſt, where the Apoſtle ſaith that God hath bleſſed vsus, hee ſheweth that the ſpirituall bleſsings, whereof he ſpeaketh, are the giftes of the Father of light, and come not of ourſelues. Secondly, adding that he hath bleſſed vsus in Chriſt? he declareth that thoſe bleſſings are imparted vntounto vsus, not for our owne ſakes, but for Chriſtes ſake. Thirdly, in this, according as he had choſen vsus, and that in Chriſt, he noteth that our election commeth of God, and is grounded vponupon Chriſt, and not vponupon vsus. Fourthly, adding that hee had choſen vsus, before the foundation of the worlde, and ſo before that man was, he would that we ſhould acknowledge our electiō to proceed from the eternall wil and counſell of God, & not from our works, or our acceptation of his grace vntounto vsus offered. Fifthly, he hath euidentlye declared this in that he ſaith that we were choſen, not in reſpect of any holynes that he foreſaw in vsus: but to the end that we might be holy & vnreproueable in his ſight. And therfore it is not the acceptation of Gods graces and the faithfull vſe of the ſame, foreſeene in vsus, that maketh vsus to be choſen: but euen the election it ſelf, which bringeth forth this acceptation of grace, and conſequently faith and good workes. Sixtly he addeth, according to the good pleaſure of his will to ſhewe that our election dependeth vponupon the onelyonly goodnes and will of God, and not of men. Seuenthly, he confirmeth it, adding to the praiſe, and glory of the grace of God: for if election had proceeded from the freewill and workes of men, the praiſe and glorye thereof, as Saint Paul many times noteth, would hauehave redounded to themſelues, and not to God?Rom. 4.2. and ſo God ſhould not hauehave elected thē, but they ſhould hauehave elected themſelues. Laſtly, in adding, that of his grace hee hath made vsus acceptable in his wel beloued, he euidentlye doth ſhew, that it is not our acceptation of his grace that hath made vsus acceptable, whereby we ſhould be elected: but only his grace and the louelove that he beareth to Ieſus Chriſt.
17 Moreouer. if the election of ſome and not of other ſome, ſhould hauehave beene wrought according to the good or euill workes foreſeen,Rom. 9. it were in vaine for S. Paul to perſwade vsus to acknowledg the power and authoritie of God, in ſhewing mercy to whome he will, and hardening whom he will: and to make the good will and pleaſure of God, the foundation of the election of ſome, and not of other ſome: for in maintenance of Gods iuſtice, he might hauehave anſwered in one worde, that hee had choſen ſome, and not other ſome, according to the merites of their workes, which he foreſawe. In vaine alſo had it beene for him to cry out, O the depth of the riches of the wiſedome and knowledge of God, Rom. 11.33.how vnſearchable are his iudgements, and his waies paſt finding out? for could there be any thing more eaſilye comprehended, or any anſwere more readye and plaine, then to ſay that the election of ſome and not of other ſome, was made according to the merites foreſeene in eueryevery one? But the Apoſtle in not propounding this for the maintaining of Gods iuſtice, doth ſufficiently ſhew that we muſt not vſe it: and that it is a vaine and falſe allegation. And indeed in another place for the foundation of our election and ſaluation, oppoſing againſt the works of iuſtice, not thoſe which our ſelues ſhall doe, but the mercy of God, he plainly ſheweth that our electiō is not wrought by the workes foreſeene, either done or to doe: but by the onelye mercye of God.
18 Heereto will wee alſo adde one notable place of Saint Auguſtine.Auguſtine of predeſtinatiō c. 12. & of t e benefite of perſeuerance. cap. 10. If the children of the faithfull (ſayth hee) doo die in their infancie, wee neuertheleſſe beleeue that according to the teno, of the couenant, they ſhall bee ſaued. It muſt needs then follow, that they are elect and predeſtinate, yet not by theyr workes foreſeen, for they neuer did anie. But where the Pelagians replyed, that God elected them for the good workes that he foreſawe that they might hauehave done if they had liued: He anſwereth, that no man is puniſhed or rewarded for the workes that hee hath not done, nor neuer ſhall, or that he neuer had, neither could hauehave anie conceite or will to doo. Whereupon it is written,2. Cor. 5.10 that euerie man ſhall receiue, according as in his bodie hee hath done good or euill. And for proofe heereof, he alleadgeth the examples of the Tiryans & Sydonians, of whome Ieſus Chriſt ſayth, If his vertues and miracles had beene done among them, Math. 11.21they woulde hauehave conuerted and amended their liues. And therefore God ſhould hauehave choſen them, that they might not hauehave bene damned. And contrariwiſe, the ſaying in the booke of Wiſedome, that Enoch was taken awaie by death, leaſt mallice ſhould hauehave corrupted his heart, doth ſhew,Wiſdo. 4.10 Gen. 5.24 that he ſhould hauehave be… reproued and condemned for the mallice foreſeene, wherewith hee might hauehave beene corrupted, if hee had liued. And thereof it muſt alſo followe, that God had beene deceyued, in foreſeeing the thing that ſhould neuer hauehave come to paſſe.
19 As this error therefore, which allotteth vntounto man for the foundation of his election, himſelfe, his free will, and his woorkes, doth diuerte him from the feeling and acknowledgement of the louelove, goodneſſe, grace, good will, and power of God, and puffeth him vp in falſe and moſt pernitious opinion of his owne vertue and merites, to his ouerthrow and deſtruction: & withall, doth depriue God of his glorie: ſo contrariwiſe, the doctrine of election vnderſtood and beleeued in manner as wee hauehave before declared, doth teach and admoniſh vsus, to attribute the whole glorie of our ſaluation to one onelyonly God, inceſſantly to praiſe him, to reuerence his power and infinite goodneſſe: wholy to depend vppon him, and to walke in all humilitie, confeſsing that in vsus there is neither beginning nor preparation, wherby God ſhould be bound to chooſe and doo well by vsus: and therefore that all good, namely our election, is the pure gifte and free grace of the goodnes of God vntounto vsus. And to conclude, This doctrine ingendereth in vsus an aſſured certainty of our ſaluation, infuſing comfort and ioy into our harts, with a zealous affection to conſecrate our ſelues to the ſeruice of God with our whole hearts all the dayes of our liues.
20 As for Gods prouidence, the onelyonly remembraunce that nothing befalleth vsus but by the eternall will of him that hath elected vsus in his ſonne Ieſus Chriſt, ought to bring forth in vsus many notable fruites. Firſt, this doctrine teacheth vsus to baniſh the prophane opinion of the heathen, that imagined that all things came by fortune, attributing to an idoll forged in theyr braines, that thing which appertained onelyonly to one God, namely, the euent of all that was done. But as this is an intollerable idolatrie and ſacriledge, ſo repreſenting theyr Goddeſſe fortune blinde, they tooke awaie all feare of offending God, and all deſire to liue wel. And in deede, if all calamities and proſperities ſhould befall man, not by any conduct of prouidence, iudgement, or reaſon, but by aduenture, who would feare to doo euill for feare of correction and puniſhment? Who would deſire to liue well, when hee ſhould ſtande in doubte whether in well dooing hee ſhoulde bee bleſſed? But when wee doo beleeue, that all commeth by the prouidence of God, who ſeeth all things, and loueth righteouſneſſe, and hateth iniquitie: The onelyonly remembrance that it is God that ſendeth both good and euill, will moue our heartes to feare correction & puniſhment for doing euill, and to hope for proſperitie and bleſsing in liuing in righteouſnes and holines. Thus will the knowledge of Gods prouidence ſtand vsus in great ſtead to induce vsus to amend our liues.
21 The ſecond fruit that groweth hereof, is a true ſanctification of the name of God. For beleeuing all thinges to come of the will and prouidence of God, all-wiſe, all-righteous, all-good, and almightie, euen euerie affliction & calamitie that befalleth vsus: Firſt, the remēbrance that he is righteous wil breed humilitie, as knowing that it is in iuſtice that he afflicteth vsus for our ſinnes. So Mana…les king of Iuda,2. Chro. 33 being grieuouſly afflicted in priſon, was by this doctrine moued to acknowledge his ſinnes, and conſequentlye to humble himſelfe before God.Dan. 9 So Daniel ſpeaking of the captiuity of the Iewes in Babylon, confeſsing the ſinnes both of the people and of himſelfe, among other things ſayth: To vsus O Lord, belongeth confuſion, but thou art righteous. In this ſenſe doeth Ieremie reproue the children of Iſrael,Iere. 8.6 for that in their affliction no man ſaid, What hauehave I done? Not that God alwayes taketh occaſion of our ſinnes to puniſh vsus, but becauſe hee neuer afflicteth vsus wrongfully, or before wee hauehave deſerued it. And therefore ſhoulde the knowledge, that it is hee that afflicteth vsus, humble vsus, and make vsus confeſſe that hee is righteous. Thus alſo ſhall wee beware of murmuring againſt God, and ſaie with the Prophet Dauid, O Lorde, I helde my peace, and opened not my mouth, for it is thou that haſte done it.
22 Which is more, this doctrine will teach vsus to ſanctifie his name, that we ſhall praiſe him, euen in our afflictions. And in deed beleeuing that this God that puniſheth vsus, is good and a well dooer: alſo, that louing vsus in Ieſus Chriſt without compariſon better than a carnall father can louelove his children. Secondly, that vndoubtedly he willeth the thing that is to our health and profite: beleeuing moreouer, that he is almightie, and ſo can doo what hee will. Thirdly, that beeing infinitely wiſer than we, hee better than our ſelues doth knowe wherein our good and ſaluation doeth conſiſt. This feeling, I ſaie, of his goodneſſe, louelove, power, and wiſedome, will force vsus to conclude, that all the affliction that hee ſaieth vppon vsus, is to our profite and good, albeit in the iudgement of the fleſh we thinke otherwiſe. This is a true ſanctification of the name of God, and induceth vsus to louelove him, when we are thus aſsured by the goodnes, louelove, power, and wiſedome of him that afflicteth vsus, that the ſame affliction is good and profitable for vsus: and renouncing the contrarie iudgement of our fleſh, wee doo praiſe & bleſſe God in the ſame: when our ſpirite ſhall find that to be good which our fleſh thinketh to be bad, and that our ſpirite ſhall make vsus to praiſe God for that which maketh our fleſh to weepe. To this purpoſe is the example of Iob verie notable. For hee,Iob, 1 when hee loſt all his goods and children, ſayde, The Lorde hath giuen, and the Lord hath taken awaie, bleſsed be his name. Afterward being extremly tormented in bodie, he ſayd:Iob. 2.1 If wee hauehave receiued good from the hande of God, ſhall wee not receiue euill? Firſt, hee acknowledged all his affliction to proceede from the will and prouidence of God. Next, he felt that God, by whoſe prouidence he was afflicted, is, as is aforeſaid, all good, all wiſe, and almightie. And therefore in this ſanctification of Gods name, he concluded that affliction was good and profitable. And this was the cauſe and reaſon that he bleſſed God in his affliction:1. Theſ. 5.18. as alſo S. Paul admoniſheth vsus to yeld thanks vntounto God in all things.
23 Againe, this doctrine teacheth vsus, not to regard man that afflicteth vsus, but God who vſeth him for our affliction. In this ſort did God vſe ſatan and the Chaldees, in taking from Iob his goods, his children, and his wealth: yet doth Iob attribute it to God, ſaying: God hath taken all awaie, as it pleaſed him, ſo is it come to paſse. Iob 1 …This regard of Gods prouidence will mortifie vsus in all hatred, mallice, bitternes, deſire of reuenge, iniurie, and wrong, whereto wee giuegive our ſelues, when we regard the man that iniureth, wrongeth, and afflicteth vsus.2. Sam. 16.6 Thus when Semei wronged and did curſe Dauid, he conteined himſelfe, and held backe Abiſay, that would hauehave ſlain him, acknowledging that it was by the wil of God that Semei did thus iniurie him.Gen. 50.15. Thus dyd Ioſeph giuegive ouer all hatred and deſire to be reuenged of his brethren, acknowledging that God had vſed them to afflict him, and out of his affliction to produce ſo greate a good. But wee doo ordinarily the contrarie, wherein we reſemble dogges, who vſually doo runne firceely at the ſtone that is caſt at them, when in deede they ought rather to deale with him that caſt it. Let vsus therefore acknowledge this prouidence of God, who vſeth the ſeruice of men to afflict vsus, that wee may in humbling our ſelues in the ſight of God, and praiſing him: alſo in renouncing all hatred, bitterneſſe, and deſire of reuenge agaynſt man, amend our liues.
24 Now if this doctrine admoniſheth vsus to praiſe God, euen in our afflictions, how much rather in his graces and blesſings? Wee are therefore to amende two great corruptions that reſt heerein: Some, as hogs that eate acornes vnderunder an oake, doo neuer ſo much as looke vp whence they come: Thus doo many ſwallowe vp the giftes of God, as the dronkards that drink beere and wine, and neuer taſt the reliſh therof, that with Dauid they may ſaie, O Lorde thou art good and gracious. They neuer thinke that theſe benefites doo proceede from the prouidence, goodneſſe, and power of God, that ſo they maye take occaſion to praiſe him. The meditation therefore of this doctrine, which teacheth that it is God that giueth them meate and drinke, aire to breath, ſtrength, vnderſtanding, and induſtrie to labou:r To bee briefe, that giueth them both ſoule and bodie, and all thinges neceſſarie for the lyfe and maintenance both of the one & the other. This meditation, I ſaie, would cauſe, that theſe goods leading vsus to the ſpring head, woulde open both our heartes and mouthes to praiſe God inceſſantly. And this dutie doth Dauid teach vsus, almoſt throughout the whole booke of Pſalmes, which is for that cauſe by the Hebrues tearmed, The booke of thankeſgiuing. The other corruption that wee are alſo to amend, is yet more dangerous, namely, whē men attribute to their owne induſtrie, force, counſell, and labour: to bee ſhort, to themſelues the bleſsings that proceede from God. This ſacrificing to theyr net, and burning of incenſe to theyr yarne, is but too common.Habac. 1.16 And is it not a villanous ingratitude, to take to our ſelues that glorie which wee ought to giuegive to God for his benefites vntounto vsus: But if wee could remember that it is in God that wee are, that wee liue, that wee hauehave our mouing,Pſalme 9.3. and that all goods both ſpirituall and bodily that we inioy, doo come of his prouidence: the knowledge of this ſpring would turne vsus from our ſelues, & make vsus to looke vponupon God: to reioyce in him, not in our ſelues: to ſing praiſes to his name, and not to ours: and to bleſſe him onelyonly,Acts 17.28 who by his prouidence doth impart vntounto vsus all thoſe goods that wee hauehave.
25 This doctrine of Gods prouidence, hath alſo reſpect to the time to come, that wee may amend our liues. Firſt, ſuch as doo attribute the euent of euerie thing that they vndertake, either to fortune, or to theyr owne induſtrie, wiſdome, power, or to the help of man, do ſtil reſt in trouble of mind, in feare, and in doubtful and variable diſcourſe. And when the ſucceſſe is bad, they thinke thē ſelues wretched and miſerable: and contrarywiſe, if they proſper, they attribute it to themſelues, they bee proude of it, and become ſtout vndertakers. Thus leaning vponupon broken reeds,2. Chr. 25.19. Iere. 17.5 they finallye receiue the reward of their pride, and fall into confuſion and ruine, and bring vponupon themſelues the wo pronounced by Ieremie againſt thoſe that truſt in the arme of fleſh. But ſuch as knowe that it is God that by his eternall prouidence guideth all thinges, doo not ſtand vppon their owne wiſedome or ſtrength,Iere. 10.23 Prou. 20.24 but with Ieremie doo ſaie, O Lord, I know that the waie of man is not in himſelfe, and that the man that walketh cannot direct his steps. They alſo remember this ſentence of Salomon,Eſay 28.16 The ſteps of man are ruled by the Lord, how can man then vnderſtand his owne waie? They doo therefore lifte vp theyr eies to God and doo call vponupon him. They labour not in theyr diſcourſe, and as Eſaie ſayth, He that beleeueth wil make no haſt. They ſtaie and depend vppon God, and will repoſe theyr whole confidence in him. If theyr ſucceſſe ſeemeth bad to the fleſh, they will humble themſelues, as knowing that he afflicteth them not without cauſe: yea, they will take comfort therein,Iud. 20.25.26. Rom. 8.27 Iere. 17.7 as beeing aſſured that God will turne all to theyr good and ſaluation, according to his promiſe, that hee will bleſſe all thoſe that truſt and depende vppon him. And contrarywiſe, if their ſucceſſe bee to their mindes, they doo praiſe & bleſse him whom they called vponupon, whom they depended vponupon, & whom they acknowledg to bee the author of all goodnes.
26 Alſo, as they know that God by his prouidence guideth euerie creature, and diſpoſeth of them as hee wil, ſo are they aſsured that the moſt wicked and mightieſt in the world, no not the deuill him ſelfe can hurt them, or take one haire from their head, without the prouidence and will of God, who loueth them in Ieſus Chriſt. And not onelyonly ſo, but likewiſe that God will make both the deuils and the wicked to ſerue to his glorie, and to the benefite and ſaluation of his children. And in deede, as the holy Ghoſt doeth teſtifie, it was the prouidence and definite counſell of God, that the Iewes and Gentiles ſhould perſecute Ieſus Chriſt to the death. And that Sathan ſhould moue the heart of Iudas to betraie Ieſus Chriſt.Act. 2.23. & 4.27 Iohn 13.2. And in this manner did God fulfill our redemption to his glorie, and the ſaluation of his elect. Beholde therefore how this doctrine miniſtereth wonderfull quiet and contentment to the children of God in all aſſaultes, euen when they finde themſelues at deathes doore. For reſpecting this prouidence of God, they doo hope in him, as Abraham did, beyond all hope, aſſuring themſelues, as Dauid ſaith, that God is our God, to ſaue vsus, & that the gates of death are in the hands of the Lord our God. Thus they doo aſſure them ſelues that God in his prouidence and power wil aſsiſt thē,Rom. 4.18 Pſal. 68.21 either by meanes ordinarie, as are the ſame, which dayly and continually he beſtoweth vponupon vsus, or extraordinarie, as when for the ſpace of fortie yeeres hee fedde his children of Iſrael in the wilderneſſe, dayly ſending vntounto them Manna from heauen, eyther without anie meanes at all,Deut. 8.3 Exod. 34.28 1. King 19.8 Dan 3 Dan. 6 as when he fedde Moſes and Elias fortie dayes without meat or drinke: yea, or euen contrarie to naturall means, as when hee reſtrained the force of the fire for the preſeruation of the three Hebrue princes in the burning furnace, and ſtopped the hungrie lyons mouthes, for the keeping of Daniel, that they might not deuour him.
27 This doctrine will alſo greatly auaile vsus, to reſtraine vsus from many iniquities, as from ſeeking meanes condemned by the worde of God, to ſaue our ſelues from affliction and calamitie threatned vntounto vsus: lykewiſe to bridle vsus from vſing anie fraude or deceit in our affayres, or anie badde conſcience for the attaining of proſperitie. For in as much as it is almightie God, that by his prouidence guideth and gouerneth all things, and man is not to hope for anie bleſsing or proſperitie but from his fauour and good wil: it were extreme folly, euen verie madneſſe, to thinke to proſper by offending and prouoking him to anger and wrath. As contrarywiſe, we are not to doubt, but hee guiding all thinges by his prouidence, wyll bleſſe thoſe, who walking plainly, ſimplie, and in a good conſcience, ſhall depende vppon him. This may bee vntounto vsus a mightie buckler, to ouercome the daungerous temptations wherewith otherwiſe wee may bee eaſily drawen to followe the ſinnes and iniquities of thoſe that ſeeme to proſper in wickedneſſe. For knowing that it is from Sathan, whome in theyr wickedneſſe they doo ſerue, that they receiue theyr imaginarie proſperitie (yet by Gods ſuſterance) wee muſt beleeue that it is to them rather a curſe than a bleſsing, conſidering that the onelyonly grace and good will of God is the mother and nurſe of all peace and proſperitie. Thus doo wee ſee howe this doctrine of Gods prouidence will in reſpect of the time to come, aſſure vsus that hee wyll prouide for all our neceſsities, either corporall or ſpirituall: that it wyll miniſter vntounto vsus a holie reſolution to walke conſtantlye in his obedience, and to ſurmount the apprehenſions of all inconueniences that might by anie meanes befall vsus: that it wyll cauſe vsus to forbeare all fraude and iniquitie, and to walke in all playnneſſe and equitie, and thereby to expect the bleſsing of God: that it will comfort vsus in all our afflictions and tribulations that hee ſhall either ſend or laie vppon vsus, and induce vsus to magnifie him in all his workes, namely, in thoſe benefites and graces which wee doo receiue thorough his greate prouidence and good fauour.
28 To conclude, when wee ſhall ſee reuolts in religion, hereſie in doctrine, ſchiſmes and troubles in the Church: that they which ſhoulde bee ſhepheardes become Wolues: That by the preaching of the Goſpell ſome are blinded and hardned: That troubles and warres doo inſue the preaching of Ieſus Chriſt, the prince of peace: That the wicked doo oppreſſe the children of God, & account them as the offſcumme of the world, wyth many other lyke matters ſtraunge to the worlde: when (I ſaie) wee ſee all theſe thinges come to paſſe, and doo remember that it was all foreſhewed and ſo ordayned in Gods almightie prouidence, we ſhall take no offence thereat, neyther murmure agaynſt God, or bee faint hearted: but rather reuerencing the workes of God, wee ſhall abide and continue ſteadfaſt in the faith and our due obedience, as knowing that ſith ſuch is the will and pleaſure of God, it cannot bee but good and expedient for his glorie and the ſaluation of his elect. And therefore it appeareth that they which reiect the doctrine of predeſtination and Gods prouidence, are enemies to his glorie, and to the comfort, edification, and ſaluation of the faithfull: ſo there is no doctrine that may or can more forcibly moue vsus, as is afore ſhewed, to amend our liues, in prayſing God vnceſsantly, in louing him feruently, in walking humbly in his ſight, in obeying him conſtantly, in repoſing our whole confidence in him, in bearing our afflictions patiently, & in ſurmounting all aſsaultes vertuouſly. To bee ſhort, in ſanctifying the name of God in his incomprehenſible workes, that ſo we may finally attaine to the poſseſsion of life euerlaſting.