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NOW THAT WE HAVE SPOKEN OF GODS Prouidence: it followeth that we deale of Praedestination.
1 FIrst in generall, Praedestination is that aeternal and immouable decree of GOD, whereby, as it plea∣sed
his Majestie; he hath decreed all things, both vniuersal∣lie and particularlie; and also doth effect them by the cau∣ses created in like sort, & appointed by him, as he thoght good to the laying open of his owne glory.
2 Secondlie, applying this decree in speciall vnto man∣kind. Wee call Praedestination, that aeternall decree (such as we haue alreadie spoken of:) whereby, he hath immuta∣bly purposed from all aeternity, by sauing some in his great mercie, and by damning others in his most just seueritie, to manifest himselfe, what he is indeed by his effects; namely, that he is most mercifull and most just.
3 Among those second causes, as farre as they concern mankind; whom properlie this discourse respecteth; we are to consider two, vz. the vnderstanding, and the will, as the spring of the actions of men.
4 It behooued God, being in time to execute the pur∣pose of this aeternall Praedestination, otherwise hee should bee the authour of sinne (which cannot be) to create man good; that is, such, as both the judgement of his vnder∣standing, could well and vprightlie see into the things laid before him, and vprightly judge of them, and also the de∣sire of his will should be just, and euery way euen.
5 It behoued also, that this man should be indued with a free and a voluntarie power, to mooue himselfe, to the end, that this power should be a forcible and a selfe-moo∣uing beginning of the actions of man.
6 It behooued this man also to haue abilitie, if hee wold, to fall from this vprightnes and goodnes, that a way might be opened, both vnto the mercie, and the justice of God.
7 It is so far then, that God bereaued our first Parents of the liberty of humaine will, & the voluntarie inclination to be caried both waies, that on the other side he made no alteration in the same: Otherwise, as God was the Author; so he might be accounted the destroyer thereof.
8 For the aeternall purpose of God, doth impose no o∣ther necessity vpon the euents, which he hath determined, then such as hee will haue second causes, to be mooued ac∣cording
vnto their owne nature: whence it followeth, that it doth not take away the contingencie or voluntarines of mans will, as shall be discussed more fullie, God willing, in the discourse concerning the nature of man.
9 Those two therefore, who were the first of all man∣kind, althogh in regard of that which was to come to pas, they fell not without the vnchaungeable appointment of God; yet in respect of the cause inhaerent in them, and the proper beginning of their actions, they fell contingentlie, not by constraint, but willinglie, and altogeather by a vo∣luntarie inward motion; both in respect of the vnderstan∣ding, who blinded, and of the will who depraued it selfe.
10 Therfore, we do retaine these Scholasticall distincti∣ons of necessitie and compulsion, of naturall and volunta∣rie, of absolute and conditionall, of enforced and ensuing necessitie, as true and profitable.
11 This fall brought with it, that which was conuaied vnto all men, as GOD had threatned; to wit, the bondage of darknes in the whole mind, & of rebellion against God, in the whole will of man.
12 And althogh, the liberty of making choise between good and euill; but not betweene euill and euill, be nowe altogeather lost, yet there remaine still, both in the vnder∣standing, and also in the will, though seruaunts vnto sinne, certaine voluntarie motions.
13 Out of this bondage, God, who is bound vnto no man, doth, when he thinketh good, call & enlighten those whome according vnto his aeternall fore-appointed electi∣on in Christ, it pleased him of his meere mercie, to chuse, and hauing bestowed faith vppon them, and regenerated them, hee freelie iustifieth them in the same Christ; mea∣ning one day to lay open, in them being glorified, the great glorie of his great and vnspeakeable mercie.
14 We doe condemne therefore all those, who appoint the foresight and foreknowledge, either of faith or works, as a praeexistent or foregoing cause of election, which was fore-ordained from aeternitie: neither do we teach, that a∣nie man was elected; because he should either beleeue, or
doe well; but contrariwise, that they therefore are indued with faith, who doe beleeue; and that they labour to doe well, who are carefull of good workes; because that God of his meere free goodnes, did appoint them vnto saluati∣on; and therfore to haue faith in Christ, and the true fruits of faith.
15 The certaintie of this Election, is not to bee fetched from that aeternall decree, known onelie vnto God; nor yet from a generall calling, but from the gifts inhaerent in vs, and the effects proper vnto the elect; that is, from the good motions of the vnderstanding and the will, we must fetch the gift of true regeneration, peculiar onely vnto the elect; and from Regeneration, we must gather that vnrepentant gift of imputed righteousnes: From hence againe, by our effectual calling, we must arise to the full assurance of faith, and the testimony of the Spirit of adoption in vs, and from thence last of all; we are by little and little, to climbe higher & higher, vnto the full assurance of our free aeternall Praede∣stination in Christ, which is joyned with continuall praier, hearing of Gods word, and perseuerance in well doing.
16 Now all those, whome it pleaseth the same GOD, who is debter vnto no man, in justice to leaue in their own corruption; either altogeather not called, or called; but without the opening of the heart, and worthelie to deliuer vp vnto Sathan, and their owne concupiscence; being such also, as wilfully and willinglie harden themselues; will hee one day, according vnto his aeternall Praedestination, ad∣judge togeather with Sathan vnto aeternall punishments, laying open in their iust destruction, the glorie of his great and most iust hatred against euill.
17 The manifesting of this decree of Reprobation, is to be left vnto God, vnlesse it be apparant in any, that they haue sinned against the holie Ghost, as in times past, it was with IVLIAN the Apostata. The cause, why wee are not to determine of Rebrobation, from the effects of Sathan and our corruption (that sinne against the holie Ghost onelie excepted) as wee are to gather our Election from the wor∣king of the holie Spirite in vs, is this: Euen because it hath
pleased our mercifull GOD, to shew that some, yea of the greatest sinners, at their very last gasp, were of the number of his elect, by bestowing forgiuenes of sins vpon them by his extraordinary fauour, as it fell out with the theefe that hung vpon the Crosse.
18 Those therefore, who holde on the waye of destru∣ction, are so to bee tolde of their dutie, as leauing vnto God the secrets of his judgements, we are not to dispaire of anie mans saluation. For it is a true consequence in∣deed to say; I beleeue, as it appeareth by the effects: ther∣fore I am elected and appointed vnto saluation: But it is no necessarie consequent to say: I do not beleeue, and I tread the path of destruction, therefore I am a reprobate, and appointed to damnation. For he that beleeueth not to day, may bee endued with faith to morrow. But thus rather we are to make a true conclusion. I do neither be∣leeue the Gospell, nor labour to beleeue, but continue in the way of destruction. Wherefore, except I betake mee vnto an other course, I shall perish. And therfore I wil en∣ter vnto an other way, which God laieth before mee. And these are the cogitations, which all pastors are bound by duty with great care to lay before their wandring sheepe.
19 God therfore in appointing some of free-gift vnto saluation, and others vnto just condemnation; is neither author of sinne, nor respecter of persons: but thereby sheweth himself to be the true God in deed.