Precatio .

You haue hearde ( deare Christians ) whereon I purpose to proceede , euen on this sentence , Sic Deus . &c. Yee haue hearde what notable matter it conteynethe , what is the summe and argument thereof , and howe I haue distributed the same .

Wherof the fyrst part hath to behold the eternal purpose of Almightie God in these endes , that the world should not perishe , but haue euerlasting lyfe . This parte hath two things principally to consider . Whereof the syrste is these two endes , perdition , and lyfe eternall : The seconde is these two parties , God , and the worlde . God that deliuereth from perdition , and giueth eternall life : the world that is deliuered from perdition , and receiueth eternall lyfe . The former is comprehended in these woordes , Vt non pereat , sed habeat aeternam vitam , that it should not perishe , but haue Eternall lyfe . Whiche wordes are placed last , and are the ende of the sentence , and lyke wise are the last end that wee shall come vnto . But bicause the drifte whereto the sentence tendeth , and we also directe the leuell of all oure life , is to escape perdition , and to obteyne life eternall , not vnorderlye it commeth to bee fyrst consydered . For although the ende is laste in practise , yet in mynde the ende is fyrste of all . Hee that is aboute to buylde an house , fyrste hath his generall ende and purpose wherefore he wold build , and or euer he set on the building , he deuiseth his platforme , & how he shal be able to compasse the same . Quis ex vobis . &c. Which of you ( sayeth Christ ) disposed to buylde a Toure , sitteth not downe before , and counteth the cost , whether he haue sufficient to perfourme it , least Luc. 14. after he hath layde the foundation , and is not able to perfourme it , all that beholde hym , begynne to mocke him , saying : This man began to buylde , and was not able to make an ende ? Or what Kyng , going to make battaile againste an other Kyng , sitteth not downe fyrst , and casteth in his mynde , whether he be able with tenne thousande to meere him , that commeth against him with twentie thousande . &c. What man hauing a iourney to goe , first considereth not the place whether , the entent wherefore , and the manner howe he wil trauaile thether , and then he setteth on his Iorney , and last of all commeth there ? This is the differnce of the foole and wise ( as our Prouerbe sayth ) to looke or we leape . As Esope telleth of the two Froggs , that in a dry Sommer sought for water , and when they came to a deepe pit : Here sister ( sayth the one ) is a good place for vs to abide in , here is water inough : nay softe ( quod the other Frog ) let vs viewe a litle ere we leape in , if water shoulde faile here also , howe should we get out again ? The wise therfore geue this councell , Quicquid agas , prudenter agas , & respice finem , Whatsoeuer thou doest , doe it warily , and forecast the ende therof . Beholde , howe Christ commendeth the steward ( whiche otherwise was a wicked man ) for this his industrie in prouidyng for the ende . O that the children of life were halfe so wise , so prouident , and forecastyng , as the children of this worlde in their generation be . O that rashe youthe amongst vs , wolde consider this order in their vnaduised enterprises , being caried aware in the headstronge wilfull delight of present Philip. 3. Prou. 2. Rom. 6. pleasures , and will not se the wretched ende , Qui ducit ad interitum , that hurlethe them headlong into destruction : and all bicause they wolde not forsee the sequele and ende thereof . Voluptates specta Ludoui●… . Viues . abeuntes , non accedentes , Looke not on pleasures face , but looke on pleasures backe , loke not on plesure comming towards thee , for she hath an whorishe painted smiling & beautifull face to enamout thee , but looke vpon pleasure going from thee , and thou shalt se a most vgglie and filthie taile and end of had I wiste , shame , and wretchednesse . O that doting age would consider this order , not to looke backe lyke Lots wyfe , to the follies of their youth and the world passed , not neyghing lyke olde stallions , and prouokyng other by delyghte in fylthie talke , to sutche bestiall wickednesse , as they haue liued in , and can now do no more them selues , but be stales for the diuell to catche other , not considering the wretched ende that them selues are euen ready to fall into . Let vs therfore make our Omega our Alpha : our end , our beginning : our last euen our firste . As the Philosophers discribed wisdom by a serpente , winding about in a rounde circle til she put her taile into her mouthe : let vs be wise as serpentes , dryuing all the actions of the circle of oure lyfe , euen to the tayle and ende thereof . If then in all worldly things , this be the speciall difference of Folie and Wisedome , to begin with the ende : how mutche more with the last end , the chiefe and euerlasting end to make our first beginning . Memorare nouissima tua , & in aeternum non peccab●…s . Eccl 7. These endes are here set out in these wordes , Vt non pereat , sed habeat vitam aeternam , that it should not perishe but haue eternall lyfe . By perishing he meaneth death the contrarie to life : but not this transitorie death , wherby the soule for a time is dissolued from the body : for this is via vniuersae terrae , out eternall death of body and soule in 3. Reg. 2. hell fire , prepared for the diuels and the reprobate . As appereth by the contrary end that here he maketh relation vnto , that is eternal life . By eternal life , he meaneth not only the coniunction again of the substaunce of body & soule to unmortalitie , but also he comprehendeth al the vnspeakeable glory , ioye and felicitie , that is prepared for the electe of god . And here first of al , thou hast to set before thee that there are but two endes , not three endes after this present lyfe , as the Papists do beare vs in hande of Purgatorie , but the Scripture here , and in all other places , maketh mention of two only . Secondlye for these two endes , beholde the order that our sauiour Christ obserueth , firste he placeth perdition , and then Eternall life . Thou muste first behold the danger thou standest in of condemnation , else wilt thou neuer perfectly seeke for saluation . He that perceiueth not him selfe to stand in peril , wil neuer search the means to be deliuered . The firste thing therefore is to set before vs , thys ende of perdition , whiche as it is a moste dreadfull sight , the horror of eternall death , so must we consider howe it came , Perditio tua ex te , ●… Israel , &c. Osee. 13. Thy perdition O Israel , came euen of thy selfe , of thyne owne wickednesse . Stipendia peccati mors , Rom. 6. the reward of sinis death . And here we see , that in his nature no sinne is venial ( as the Papists saie ) but leadeth euen to perdition : how●…eit , not so , but that by the meanes in this sentence set foorth , not only the same is made veniall , but also cleane taken away , and no hindrance to the other end euen of eternal life . Here is the law , & here is the Gospell , in these two wordes comprehended : Here is both sinne and grace , wrath and fauoure , euen life and death set before vs : here is a wretched ende of perdition to be considered on the one part , an ende without ende , of all vnspeakable paine & torment . Compare me now this endlesse ende of perdition , to the vayne pleasures that ende so soone , of this transitorie life , and put them altogither : What Math. 16. hast thou gotten if thou hadst gayned al the world ( sayth Christ , & lost thine owne soule ? all the pleasures of this worlde , are nothyng comparable to the to●…ments & woes of hell . On the other part , behold the end of eternal life , those glories and ioys that tong can not expresse , nor pen can write , nor hart conceiue , that are layd vp for the sons of God , whiche if thou viewest-well , will so enflame thee , that the ioyes & glories of this life , shall seme but grefes & vile vnto thee , the agonies & afflictions of Rom. 8. this life shall seeme nothing worthy of the glorie that shal be reuealed to thee . Thou wouldest euer feare to sinne , to behold perdition , thou wouldest neuer feare to dye , to beholde Eternall lyfe . Here is not Pythagoras Y to looke vpon , but a far more excellent matter than euer Pythagoras was able to discerne . Pythagoras described the lyfe of Man , by this letter Y , that as the Y endeth in two strakes , so the lyfe of man hath two ways leading to two endes . But the true ends of mans lyfe Pythagoras neuer knewe , as his foolishe opinions of the passage of mans soule out of one thing into an other , dothe declare . These endes Aristotle neuer knewe , nor all the Peripatetici , that dreamed the worlde to haue bene for euer without beginning , and so to continue without endyng . These endes Epicure neuer knewe , considering the end of man no further , than the bodily death . These endes the Platonistes neuer knew , whether the soule wente after the bodies deathe , althoughe they imagined the soule was immortall . These endes the Athenians neuer knewe , that scorned S. Paule , when he preached to them of the bodies resurection . And wolde to god concerning these endes , that Pythagoras , Aristotle , and Epicure , that the Academikes and other Heathen , had no disciples euen among vs Christians , or rather wee were not worse than they , that knowinge there are these two endes to ensue , are nothing moued by them . But is there any that knowing these two endes to followe , are at least not so farrefoorth moued therby , that they woulde not gladlie auoyd damnation , and be partakers of eternall life ? surely none , except he bee worse than madde . Euery man woulde wish hym self wel : the most wicked wil say on his alebench , God sende vs to come to heauen , none by their good will would be in hell , although ye may here some ruffians iest therat . Howe then commeth it to passe , that so fewe obteyn eternal lyfe ? but this question is most easily assoyled . Al runne in a race , 1. Cor. 9. ( sayth S. Paule ) but all get not the garlande . All would haue it , but they refuse the meanes wherby they shoulde obteyne it . Wishers and woulders , were neuer good housholders , theyr wishyng is but a vaine woulding , either they know not what they would , or they would not what they should . The Turke , the Iewe , the Heretike , they know there is an heauen : they knowe there is an hell : they would come to Heauen and not to hell . But alacke , they know not what they woulde , Nescitis quid petitis : but are carried awaye with theyr Matth. 20 owne dreames of heauen and hell , bicause they reiecte the worde of God that should enstruete them in it . The Papists doe knowe these two endes of heauen and hell , but they are not content with these two endes , but will make for lucre , a thirde ende of Purgatorie betweene them bothe : If they replie , they make this no ende , as it is apparaunt to the contrarye , they make it a state after thys lyfe , betweene Hell fyre and Eternall lyfe , and saye it differeth nothing from Hell fire , but onely in continuaunce : so in this poynt of continuance , they imagine Hell fyre to bee sutche an ende also , as they with their Masses can deliuer from it , not only those that are aliue , an are not yet f●…lne into this ende , but also the soules that already are damned the rin . As they write how Gregory with a Trentall deliuered his mother , that came whisking & crying in the aire , when she was alredy damned , hauing bin in her life time a priuie whore , and murderer of her bastards . And likewise how T●…aiā that was an hethen Emperor , an enimie of Christ , and damned in hell fire , that their Masses deliuered him . But the Scripture is manyfest to proue them liers , the fire of hell is vnquencheable , Discedite Matth. 2●… . a me maledicti in ignem aeternum , the worme that gnaweth there , shalneuer die . In inferno nalla est Mark 9. redemptio , in hell there is no gaole deliuerie . Est magnus hiatus , There is a greatspace ( saith Abraham ) to the condemned glutton , betwene you and vs , in so Luc. 16. muche that they which would go hence to you , can not , neither can they come from thence to vs . These therfore , are but Popishe lyes , as they shall fynd by experience when they come thyther , excepte they repent betimes . For it is impossible for them to taste of eternall lyfe , if that they walke in darknesse and ignorance as they do , the blinde leading Matth. 15. the blynd , both fall in the ditche together . If that they go otherways than Christ , that sayth of him self , Ego sum via , if that they enter not by the doore Iohn . 14. of Christ , that sayth of himself , Ego sum ostium , they Iohn . 10. must nedes perish , and shall neuer enter into eternall lyfe . Neyther is hell the place prepared for pagans , Turkes , Iewes , Heretikes , and Papists only , but also for false Gospellers : It shall not auayle the Papistes to saye , Templum Domini , Templum Domini , The Churche of the Lorde , the Churche of the Lorde : Our holy mother the Ierem. 7. Churche . Neyther shall it profite the faise Protestantes to saye , Verbum Domini , Verbum Domini , The worde of the Lorde , the worde of the Lorde , the Gospell of Iesus Christe , wherein we lerne the true knowledge of these endes : for what are wee the better , or not rather mutche worse , by the knowledge of these endes , if oure lyuing bee suche as eyther knoweth them not , or carethe not for them . To what securitie ( Lorde bee mercyfull to vs ) are wee growne , euen on whom the endes of the worlde are almoste comme , and feare not the case , nor prepare oure selues therto . hell syre is euen at hande , both for body and soule , and we fare as though there were no suche thing towardes . Wee buylde as though it were at the Cowre of Babel : wee purchasse as thoughe the worlde shoulde laste for euer : wee ruff●…e in apparell , as though oure carryons shoulde neuer turne to dust : we gather and whoorde as though we should neuer die : we liue in pleasure as though oure heauen were here : To conclude , in what poynte doe wee shewe that wee knowe these endes , or wee consyder these endes , or regard these endes , or prepare our selues agaynst these endes , but euen in a retchelesse securitie rather saye , eyther there are no sutche endes at all , as the meckers that Saincte Peter prophecyed to comme in the last days shall say : Where is the promyse of 2. Pet. ●… his comming ? for since the Fathers died , all things continue alvke , since the begynning of the creation : or else wee saye with the wicked seruaunt , Tushe , Matt. 22. the ●…ndes are fa●…re of , the Lorde differreth his comming , and so eate and drink , and strike our felows , but thou naughtie seruaunt , in an houre thou lookest Mat. 22. not for him , thy Lord shall come to giue thee thy wretched ende with hypocrites , Take him and Luc. 12. 1. Peter . 4. Hebr. 10. Apoc. 3. Matth. 24 Matth. 25. Matth. 10. binde him hande and foote , and cast him into vtter darknesse . Thou shalt perishe , and be beaten with many stripes . Behold the ende is euen at hande , eyther of perdition or eternall lyfe . The Lorde is comming , and hee will not slacke his comming , hee standethe euen at the doore and knocketh , and biddeth thee watche , and looke for the ende . Happie is hee that looketh for the ende with the wise virgins . Woe woe worth him , on whom the ende commeth vnlooked for . Blessed is he that abideth to the ende , that prepareth hym selfe to the end , that setteth euer before him the horrour of eternal death , that hath euer in his eies the hope of eternall lyfe , that directeth to that lyfe that is eternall , all the actions of this lyfe that is so transitorie .

Thus in this fyrst parte , as fyrst of all we muste consider these two ends , the scape of eternal death , the obtayning eternall lyfe : so must wee consyder these two parties , God , and the world , God that deliuereth from eternall death , and giueth eternall lyfe : The worlde that is deliuered from eternall death , and receaueth eternall lyfe . For in the nature of these two , is as much difference of them selues , God and the world , as is euen betwene eternall death and eternall life . For first , where as God is al holinesse , puritie , righteousues , & goodnesse : the worlde is all wickednesse , vncleanuesse , 1 Iohn . 5. ●… Ion. 2. vnrightuousnesse , & euen a sinke of sin . Totus mundus in maligno positus , Al the world is set on mischiefe . Omne Quam est in mundo , aut est concupiscentia 1. Iohn . 2. carnis . &c. Al that is in the world , is either the lust of the fleshe , the luste of eyes , or the pride of lyfe . Where as God is eternitie , perfection , the fountaine of all lyfe , yea lyfe it selfe , both of grace and glorie : the world is ouerrunne with death , what is in it but vanitie , instabilitie , miserie , and wretchednesse ? and what in the ende deserueth it but perdition and condemnation ? To conclude , the kingdome of God is not of this worlde , the wisedome of this worlde is follie to God. Laste of all , God the Father hath drowned the worlde , God the Holy Ghost shall reproue the worlde of sinne , of Iustice , and of Iudgement : And the Sonne of God , that the worlde refused , shall come in the end to iudge the world . So that betwene these twain God , and the worlde , is a great contrarietie . Now then proue ye this your fyrst part , will ye say , that God would the world should not perish , but haue eternall lyfe ? Here welbeloued , we must consider , what this worde the Worlde in this place dothe signifie : for by mistakyng thereof , great erroures haue growne . The worlde hath diuers significations , but foure in principall . First the worlde betokeneth vniuersally all Creatures , that God the Creator hath created , visible and inuisible what soeuer , Heauen and earth , and all things therein conteyned . Mundus peripsum factus est , The world Iohn : 1 : was made by him . Of this signification he speketh not here . For as God by his eternal purpose , wold that the reprobate Angels shoulde euerlastingly peryshe , and not haue Eternall Lyfe , so the moste of other Creatures , eyther dyuerse of them , haue no lyfe at all , or of those that haue lyfe , theyr lyues returne to nothynge .

Secondely , the worlde beetokenethe all Mankynde , for whose sake all creatures were made , euen for Iesus Christes sake all was made , Angelles and all was made for Manne . And therfore Manne is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A lyttell Worlde , whose heade is euen as it were a little Globe of the Worlde , and conceauethe all worldely thynges . And herevnto sayeth CHRISTE , Euntes in Vniuersum mundum , praedicate Mare 16. Euangelium omni creaturae &c. Goyng your wayes into all the worlde , preache the Gospell to euery creature , meanynge Mankynde onely , Legenda in vita S. Francis. and not as Saincte Frauncis fondely imagyned , to stones , to Geese , and Sparrowes , but vnto menne . And althoughe that all menne are conteyned in thys name Worlde : yet by a a thyrde signification , in the moste places especiallye of the Newe Testamente , the Worlde sygnifyeth onely the wycked worldelings : partely bycause throughoute the worlde , they are the greatest and the most flourishyng parte of Mankynde : and partely , for that they are altogether worldely mynded , reckenyng chiefly vppon thys Worlde , seekyng for worldely rychesse , glorye , power , and pleasures , the whyche to obteyne , they do serue and woorshyppe the Dyuell , euen as theyr Prynce ! and God of thys Worlde , and therefore are they called by the name of the world it selfe . Of these wyeked ones ( sayeth Christe ) Non pro mundo oro , I praye not for the worlde , Iohn . 17. Mundus gaudebit . &c. The worlde shall reioice , but you shal mourne . The world hateth me . The worlde loueth his owne . &c. Therefore sayeth Saincte Iohn , Nolite diligere mundum , Loue not you 1. Iohn . 2. the world , nor the things that are in the world &c. But shall then the wicked worldelyngs , that for these causes are called the world : or all the world in generall and euery man , not peryshe but haue eternall lyfe ? Howe then dothe Christe saye , Lata porta , & spatiosa via est . &c. Broade is the gate , Matth. 7. and wyde is the waye , that leadethe to perdition , and many they are that enter thereby . Narrow is the gate , and straight is the way that leadeth to lyfe , and fewe there bee that fynde it . Yea none fyndeth it but whome the Father draweth to Christe , Iohn . 6. Ephes. 1. in whome they were electe euen beefore the constitution of the worlde . Wherof Sainct Paule hathe taughte the wholle degrees and order . Quos elegit , hos vocauit . &c. Whome hee hathe Rom. 8. electe , those hee called , whome hee called , those hee iustifyed , whome hee iustified , those hee glorified , That is , hee ordeyned them to haue eternall lyfe . But howe then ( sayth our Sauioure Christe ) Hee soloued the Worlde : Quos dilexit , Iohn . 13. in finem dilexit eos , Those whome hee loued , euen vnto the ende hee loued them .

Heere nowe therefore , the Worlde is to bee vnderstoode by a fourthe Signification , euen for the elect of God. To whom though this worde the Worlde seeme contrary , yet for diuers considerations , euen the Godly are called by it , chiefly for three , fyrst to put them in continual remembrance from whence they came . Vos non estis , Iohn . 5. ( sayth Christe to his chosen ) ex hoc mundo , You are not of the worlde , but withall he telleth , that they were of the worlde , sed ego elegi vos ex hoc mundo , but I haue chosen yee oute of the worlde . Haec fuistis ( sayth S. Paule ) sed abluti estis , &c. 1 Cor. 6. Suche ones ye were , but ye are washed , ye are sanctified , ye are iustified . And notable is thys vpbrayding the name of the world to the children of God , not onely to sturre them vp to a thankfull recordation , to consider from whence they are deliuered : but also if they forget themselues , and waxe proude , to put them in remembrance what they were , the which greatly abateth the pride of man . And therfore Agathocles , that of a Potter , was made a Prince , hong vp the potters whele in euery place and vsed no other than vessels of clay , to put him in remembrance from whence he came . So Kyng Philip of Macedone , Alexanders father , leaste hee should waxe proude of his victories gotten , was euery mornyng saluted with this Uerse for his breakefast : Remember Philip , thou art but a man . And so God himself putteth thee in remembrance , Quod puluis es , & in puluerem reuerteris , That thou Gen. 3. art but dust , & into dust thou shalt returne . So God vpbraidyng to his people their proude forgetfulnesse , sayth vnto them by his Prophete Ezechiel , Son of man cause Hierusalem to know her abhomination , and say , thus sayth the Lorde vnto Hierusalem , Thine habitation and thy kinrede is of the land of Canaan , thy father was an Ammorite , and thy mother was an Hethite . And if wee lykewyse , the people of Englande , whom God hath more plentifully lightned with his truthe , beautified with his graces , and by diuers his bountifull giftes , hath made vs nobler than many nations , woulde consyder what an vnnoble , what a rude , sauage , barbarous , and brutishe people , naked like Irishe men , paynted like diuels , fierce like Scythians , vnknowne to the worlde like the newe Indians , neyther knowynge ▪ God lyke Gentiles , neyther knowing our selues like beastes , wee were in tymes past , as Chronicles write of vs : and what ciuilitie , plentie , peace , kuowledge , and policie , we bee now growne vnto , it mighte make vs ashamed so to abuse these benefites , and pul downe our pride , in thinking what we be nowe , to remember what before we were . And euen so the elect of God are called the worlde , to remember what of them selues they were , the children of wrath , a lumpe of sinne , a masse of damnation , and at one word , the world : neyther were they the worlde onely , so that now they are cleane deliuered out of the worlde : nay rather they bee not onely in the worlde , but in parte , they beare the worlde aboute with them , euen as they beare with them the flesh , the first Adam , the olde man , the bodie of dethe , the law of rebellion , the vnperfections , spots , and wrinckles , that our corupte nature is subiecte still vnto . For although the worlde bee crucified to them , and they to the worlde , yet they haue not kylled the worlde . Although Gala. 6. they nede not feare the worlde , for Christ hath sayd , I haue ouercome the worlde . Although Iohn . 12 the worlde haue hys Iudgement , and be caste out alreadye , yet so long as the fleshe resysteth the Spirite , so long as the Churche is militante , so long as the worlde lasteth , euen so long wil Sathan tempte vs by the worlde , and the worlde will hate vs , and allure vs , bycause wee bee still in the worlde .

Those Monks that said , they died to the world , and they were out of the worlde , bicause they had caste off theyr former coates , and tooke a coule , bycause they forsooke towne houses , and dwelte by themselues besyde the townes , dyd but mock bothe with God and the worlde , and so were buryed to the worlde , that they lyued in the chiefest pleasures of the worlde : they were gone so cleane out of the worlde , that they hadde gotten the best landes and wealthe of the worlde in their possessions . But as those worldelyngs deluded the worlde , so is there none , no not the Electe of GOD , that come in this worlde to suche perfection , but that they may be called euen the worlde , bycause they were of the world , and yet are in the worlde . Neyther ( sayth Christ ) they be deliuered yet from the world : Non rogo vt tollas ex hoc mundo , Iohn . 17. sed vt serues eos à malo , I praye not , that thou wouldest take them out of the worlde , but that thou woldest kepe them from euyll . And for thys fyrste cause , to humble the electe , by remembring them what yet they were , and in part what they be , and in what place and state they stande , euen the electe of God are called the world . The second reason whie the electe of God may be called the world is , bicause they be dispersed through out the world and are of al sorts and kynds of the world . For as the worlde is not this or that place , nor one or two Realmes , but all places in euery climate of the worlde : so the Churche of Christe is not tyed to Sainct Peters chaire at Rome , nor to the Latin church , as the Papists would bound it , nor to the Affricanes , as the Donatistes contended , Sed in omnem terram exiuitsonus eorum . Ite in vni Rom. 10 Marc. 16. uersum mundum , but is dispersed throughout all the face of the earth , God hath his electe euen thoroughe all the Worlde , and that of euerye kynde and sorte : for as the world is not one state , all are not princes , all are not subiects , all are not men , al are not women . &c. But the worlde is all Nations , kynredes , conditions , states , orders , personages , sexes , ages , and all degrees of persones : soo the Electe are of all sortes , ryche and poore , hyghe and lowe , weake and stronge , wyse and symple , olde and young what so euer : God accepteth none for hys person more than other . There is neyther Iewe nor Gentyle , manne , nor Woman , nor anye respecte of difference in Rom. 10. Gala. 3. Gods election : and therefore the electe may well bee called the Worlde . The thyrde reason is , for the dignitie of the Electe , not onely for the analogie of the name which in Greke and Latin , signifieth cleane and pure , so well as the worlde where as in deede the worlde is corrupt , and subiect to vanitie for mannes fault : and onely the elect are pure and cleane , whose filthe is clensed with the bloud of the vnspotted Lambe of God , and so by good proportion , may be called the worlde : but also for that the worlde was euen made for them , although they be the least part of the worlde , yet they be the best part of the world , euen the choyce of god : whom though the world dispise , & be vnworthy of them , yet are they before God , & in dede , the very heires and lordes of the world . So saith S. Rom. 4. Paul , of Abraham , the father of the faithful : Quod sit futurus haeres mundi , that he shold be the heire of the world : and so sayth he also of al Gods people : 1. Cor. 3. Omnia vestra sunt , All thyngs are youres , whether it be Paul , Apollo , or Cephas , or the worlde , or lyfe , or death , or things present , or things to come , al are youres , and you are Christes , and Christe is Gods. For as Christe is the heire of all the worlde , so are the Elect coinheritours with him : In consideration of whiche dignitie Saint Paule rebuked the Corinthians , for going to lawe before Heathen 1. Cor. 6. Iudges , abasyng them selues vnder the worlde , beyng the Iudges of the worlde . Knowe yee not ( sayth he ) that the Sainctes shall iudge the worlde ? If the worlde then shall bee iudged by you , are yee vnworthye to iudge the smallest matters ? Knowe yee not that wee shall iudge the Angels , how much more than matters worldely ? The spirituall manne 1. Cor. 2. iudgeth all thyngs , and is iudged of none . For in dede he only hath the true iudgement of al things , and knoweth howe to rule and order them , howe to take them , howe to forsake them , howe to loue them , how to hate them , how to esteme them , how to despise them , howe to vse them , howe to refuse them : He vseth that that should be but vsed , and enioyeth that shold be enioyed . For this difference Vti & Frui , Sainct Augustine sayeth , is euen the Lbi. 1. D●… doct. christiana . ground of all our lyfe and doctrine . This doo not the wicked , they vse that they should enioye , they enioy that they shold but vse : & therfore whatsoeuer the wicked vse , enioy or haue , they ar but theeues and robbers , it is none of theirs : but proprely and duely belongeth to the sonnes of God. And therfore for this cause also may the elect be called the world . Then soloweth it , that there is no contrarietie in these propositions , God by his eternal wil and purpose would , that the world should not perishe , but haue Eternall lyfe , and yet that neither al creatures , nor al men , nor the wicked worldlings shoulde escape perishing , nor haue eternall lyfe , sith the elect of God may for these iust causes be called the world that only shall not perish , but haue eternall lyfe . This restraint of this word the world ( for the elect of God out of this worlde ) not considered , diuers haue staggred at this and suche other sentences , and fallen into greuous errours . Origen stombling at this blocke fell fowly in the myre , affirming , that all men shoulde be saued at the lengthe , yea the dyuels in Hell and all , but that was too grosse an errour . The scripture ( as I haue noted already against the Papists ) is manyfest to the contrarye . After him came Pelagius , wyth a fyner inuention , who hearyng here , that the world shoulde be saued , and considering withall how farre this terme the World doth firetch , euen to the wycked , destitute of all grace , and to euery man in general : imagineth that God without all election or choyce of one more than an other , wold simply haue al men alyke to be saued , & that al men haue alike free will , election , and iudgement , to choose whether they will be saued or no. This doctrine being a very plausible doctrine to the itchyng eares of manne , tickled wyth the pride and loue of his owne freedome and abilitie , was by and by so snatched vp for a iewel , that almost there was no part of Christendome that had it not , yea that was not so infected with sutche a spice of it , as neuer could be puld out since : Nor almost any doctoure , except Saincte Augustine , but hadde some smacke thereof , hauing bin the moste of them in theyr youth Philosophers , and of Platos and Aristotles principles sucked oute theyr errour . Yea Saincte Augustine was a whyle him selfe blemished therwith , tyll afterward he came to more sounde knowledge , and espied the dryfte and daunger of this erroure , and then hee passed all the Doctoures herein , that eyther were in hys tyme , or wente before him , or any that hath succeeded hym . Myghtyly confuted he Pelagius generalitie by the Woorde of GOD , shewing howe this sentence , and all sutche other , are not absolutely to bee vnderstoode of euery manne in the worlde , but so that they maye agree with the other places , whyche doo clearely sette oute Gods election , and reprobation , GOD would 1. Tim. 2. all menne shoulde bee saued , that is to wit ( sayeth Sainct Augustine ) none shall bee saued , but whome God would shoulde bee saued . God wold all menne should be saued . All men ( sayth Sainct Augustine ) that is , Non de singulis generum , sed de generibus singulorum , not euery man , but men of euery sorte , withoute respecte of person , place , tyme , dignitie , or any other regarde than of hys owne choyce and wyll , euen as he hym selfe hath Rom 9. protested , Miserebor cuius miserebor , et misericordiam prestabo cui misericordiam prestabo , I wyll haue mercie , on whome I wyll haue mercie , and I wylle shewe mercye to whome I wyll shewe Prouer. 15. mercie . And on the contrary , he created the wycked to an euyll daye , that is , euen vnto damnation : hee hated Esau before hee hadde donne good Rom 9. or ill : And Pharaos hearte he ha●…dened agaynste his owne comaundement . To conclude , on bothe Rom. 9. parts the electe and reprobate , Cuius vult miseretur , & quem vultindurat , He is mercyful to whom hee will , and whome hee will , hee hardeneth : not that hee delyghteth in theyr destruction whome hee hardneth , or is the author or partaker of their wyckednesse ( as the Papistes blaspheme Gods iudgementes , and sclander vs , reuiuyng encreasing and mainteyning tooth and naile the errours of Pelagius . ) For Gods workes to the wicked are iust and righteouse , and that he saueth some it is hys mercie . Hee myghte haue damned all yf hee hadde woulde : And yf he hadde woulde , without all succour or resistance , we had all bene damned , euery mothers childe . If he had but said the word and wolde , it had benne so vndoubtedly , and then wo worth vs that euer we were borne , as Christ Matth. 26. sayd on the lost childe Iudas . What then ? though we had bin vtterly vndone , yet god had done but Iustice to vs all , he had done vs no wrong , wee had deserued it , and he had gotten glorye on his enemies , as he did on the diuels and Pharao , but the Lords name be blessed immortally , he woulde not the world shold perishe , he wold the glorie of his mercie should shine aboue the glorie of his iustice . Misericordia eius super omnia opera eius , His mercie is aboue all his works . And therfore of his infinite mercie he chose his choise out of the world whom here for the foresaide causes , he calleth the worlde , and in other places are called the electe of god . And thus as he wolde not that euery one shoulde be damned , so he wolde not that euery one sholde be saued . For if he would , not only he could , but al vndoubtedly should haue bin saued . It is an ill argument to reason from the power of god by it selfe to the will of god , or to the work and doing of god , as the Papists do in their article of Transubstanciation , saying : Can not God make bread his body ? can not God make his body go through a dore , the dore remayning whole and shutte ? can not god make his body be in many places at once ? Ergo he wyl , Ergo he dothe it : This is an insufficient consequence . But to reason from the will of God , to the power of God , is a good argumente . To reson from the power & the wil of God , to the effect and worke of God , is a necessary sequele , as appeareth by this argument : Whatsoeuer God can do , and wil doo , that shal be done : but God can and will saue all men , ergo all men shall be saued . This is a right argument , but this is a manyfest false conclusion , for then none shoulde be damned : But the Scripture sayth , many shall be damned , as before is proued : Then the conclusion is not true . but the falshod of the conclusion in a formall argument , commeth of some falshod in the premisses , Ex veris p●…ssunt nil nisi vera sequi . The maior is so euident true that none can denie it , except he wil denie god himself , then the falshod is in the minor . the minor was this , God can & will saue all men . Here the whole resteth on these two wordes , can and will , that God can do it if he would , is out of controuersie , then must the lot light on this word will : To say therfore it is Gods wil that al men should be saued , is a false principle . But thus say the Papistes , and wrest the woordes of God , to denie his eternall purpose of election and reprobation , the Papists therfore make an euident lye of God. For if god wold , Voluntati eius quis resistet ? who could resist the will of God ? could all the power in the world ? could all the Diuels in hell ? could man , could we our selues ? can any creature in heauen and earth , defeate the will of the Creator of Heauen and earth and all things in it ? Can the pot alter the potters will ? and shall we saye then , man can frustrate Gods wil ? Let vs see for example an instance hereof . Saule that afterward was called Paule , was a naughtie persecuter , a blynde Pharisey , and an enimie of Christ and his religion and of iustice deserued damnation , and God could haue damned him if he had wold , but God woulde not that this his enemie shoulde be damned , but haue eternall lyfe . This purpose in God , was determined before Saint Paule was borne , as he saith of him selfe Elegit ●…os in eo &c. Ephes. 1. he chose vs in him , before the foundations of the worlde were layde . When the tyme came , according to the saying , Quos elegit , vocauit ) that Saul Rom. 8. whom God had chosen , shold be called , then wold God cal Saule , & make him Paule . Saule wold not be called that way . No , how proue ye Saule would not ? His purpose was euident to the contrary , his letters , his commission , his iourney was to make hauock in the congregation he breathed out ( saith the text ) threats , 〈◊〉 euen his breath did blowe hostilitie . Veniamus ad eius primordia . Videamus Saulum saeuientem , spectemus furentem , spectemus odia anhelantem f●…nguinemque 〈◊〉 . &c. Let vs come saith S Augustin ) to the very begin , Aug li. 50. Homili●…r . Homili . 17. nings of him : Let vs see Saule cha●…ing , let vs looke on him raging , Let vs behould him breathing hatred yea thirsting bloud . This was the way that Paul went , for as yet his waye was not Christ , what had he in his hart ? what but mischief ? Then is it euident that Saule was not willing : yet for al that God was willing : whose wil toke place , Sauls wil or gods will ? Let vs see the combat betwene these contrary willes : sodeynly God strake Saule downe , he coulde haue striken him downe to hell , but so hee would not , but rather lyft him vp to heauen : he strake him blynd in his bodily eyes , and hee was blynde in the eyes of his mynde before : he coulde haue blinded him with the Sodomites , with the Egiptians , with Elimas , with the reprobats blindnesse of the soule for euer : but he would make him beeing blinde to see : He called him , Saule , Saule , Act. 9. quid ●…e persequeris ? & Saul was streight conuerted : if Saule had had his wil , Saule had not ben conuerted : but God had his wil & Saul was con●…erted , and of vnwilling Saule was made a willing Paule , not because it was Saules will , but Psalm . 117 bicause it was Gods will , A Domino factum est istud , it was the Lords doing not Sauls , & therefore is wonderful in our eies . Saul was willing I graunt , but not of him self , he was made willing of vnwilling , as he him selfe confesseth , Deus est Phil. ●… . qui operatur in nobis velle , euen that we haue a wil it is God that worketh it in vs : For otherwise a colt is not more vnwilling to be broken , than we are vnwilling to conforme our will to God. And therfore ( saith Christ ) Nemo potest venire ad me , Iohn . 6. none can come to me . excepte my father will first draw him , & if God stretch out his hand , to draw , who can pull it in to resiste ? God the father hath drawne his choise , brought them to Christ , geuen them to him , and put them in his hande , who shal Iohn . 17. now take them out of his hande ? None ( saith he ) shal take them out of my hand , & why ? bicause I wil lose none of those that thou hast geuen to me . them the wil of God is not that all in general shuld be saued , but those whom he hath chosen : Secundum propositum voluntatis suae , according to the purpose of his owne wil , secundum consilium voluntatis suae , Ephes. ●… . according to the councell of his owne will , secundum Rom. 9. beneplacitum voluntatis suae , according to the good pleasure of his will , and not accordyng to the will of man , Non est volentis , it is not of mans willing or mans nilling , for whom he wil he maketh willing , although they will not : and whom he will not , they can not be wyllyng , and if they would , their will were nothyng . But here they would slippe the coller with a shift of descant , by distinction of the will of God , and make in God two contrary willes , antecedentem voluntatem , & subsequentem , a former will and an after will , imagining that God by his former will woulde haue all men without any choice saued , and gyueth euery man freedom of will and grace a like , whereby he may choose whether he will be saued or no : And so ( say they ) are to be vnderstode these Ezech. 33. 1. Tim. 2. sayings : God wold not the death of a sinner , God would that al men should be saued , God wold the world shold not perish , but haue eternal life , God would Ierusalem shold not be destroyed , but called Matth. 23. it to repentaunce , as the henne clucketh her chickens . Al this would God ( say they ) by his former will : but when he seeth how some would not , Et tu noluisti , Man was vnwilling and froward , Psalm . 17. them cum peruersis peruerteris . God wold by his later wil be as backward as they , be froward with the froward , and take his wil and graces from them , and frame his will only to those , that he seeth wil be willing . Cum bonis bonus eris , he will be good and willing to the good and willing , and be as towarde as they are towarde . And this wil is his after wil ( say they ) & those that he willeth by this after will , they are the Elect of God. But what blasphemie is this to the Maiestie of Almightie God ? What a diuision is this in God ? Is not God vnitie ? Audi Israel deus tuus vnus est , Neare Exod. 6. O Israel , thy God is but one God , yea is vnitie it selfe : there is no doubling , there is no diuersitie in God : Ego deussum et non mutor , I am God , and Malach. 3. I am not changed . And yet is this their Scholemens knurkle depe diuinitie , to make God go forward & backward , to determin a thing , and to reuoke it , which had ben a shameful matter , euen to the heathen , Medes & Persians . And shal we make God to say the worde , and eate his worde ? to giue a thing , and take a thing , little children say , This is the diuels goldring , not Gods gifte . Are Gods Rom. 〈◊〉 . gifts with repentannce ? no sayth S. Paule , the gifts and vocation of God are sutche that he can not repente hym . God is not sutche an vnconstant God , to will a thing , and afterwarde to be vnwilling in the same thing , he wil and he will not , this is boe peepe in dede , Seest me and seest me not , is there sutche daliance in God ? Or is there such vnaduisednesse and imperfection in God , and that in the weyghtiest matters of all ? or doo the Papists think there is a God , and dare thus write of him ? or doo they not worship a God of their owne making like them selues , for what is more vnconstant and vnaduised than man ? more altering and fickle than mans will ? And shall Gods wil depende on mans will ? Nay , they were best make man God , and God man . What a mutable god , an vnconstant God , an vnconsiderat , an vnaduised , a not for casting God , do the Papists worship ? it is not God , it is an Idol . it is not our God , the true liuing & eternal God , for he is the same Heri hodie Hebr. 13. Exod. 3. 2 Cor. ●… . L●…c . ●… . ipse & in s●…cula , he is sum qui sum , he is he in whom , is not , est et non , sed est in illo est , he is he Apud quem non est transmutatio nec vicissitudinis obumbratio . with whom there is no yea one while and nay another while , no to day one , yesterday ▪ another , no was and shal be this and that , no alteration , no change , no turning , no had I wist , no repentance , thes things are in man , Sed non est deus vt homo , quem propositi aliquando paeniteat . the iudgement will and purpose of God is eternall and all one as he him selfe is one and the same for euer that hath in his euerlasting iudgements , elected those in the world , whome he would not to perish , but to haue eternall life , & hath refused all other in the world , that they should not haue eternall life but perish . the will of God can not be contrarie to it self , nor repent it self , nor amend it selfe , but whatsoeuer God hath willed , euen as he hath willed it , shall vndoubtedlye bee perfourmed . And whatsoeuer hee wylleth , it is moste perfecte , iust , and righteous . Why then ( say they ) howe satisfie you these fore sayde sentences : where these allegations of Gods will stretche to all menne , and yet all menne shall not bee saued , thoughe God woulde haue all menne saued : Doth not this she we a manifest alteration in Gods will ? excepte yee will saye that man can frustrate Gods will : Nay welbeloued , it is not we that say so , but they , it is they that of this interrogatiue , Non potest saluare te sine te ? can not God saue thee without thee ? do make an affirmatiue Non potest saluare te sine te . God cannot saue thee withoute thee . It is they that make Gods will to depende on mannes wyl : It is they that will tye Gods wyll to causes in manne , and yet to man will giue free will , bynding Christ and letting Barrabas go free : but as they see not the miserable bondage of mans wil , which S. Paule Rom. 8. saith , helde him captiue vnder the lawe of sinne , so they shewe , howe muche lesse they see the will of GOD , whiche the more he hathe reuealed to Psalm . 13. them , and they see it not , they shewe them selues to haue eyes and see not , to bee euen blyn●…ed of God , and repreb●…te , and what so●…uer they prattle of Gods wyll to other , that it stretchethe not to them . For were they not wilfull blinde herein , S. Augustines sober distinctions aboue rehersed ▪ on this worde Omnes , All. myght haue suffised them by restraining all , to all degrees and sorts of men , not to euery particular man , that is manifest sh●…l not be saued . Neither deuised S. Augustine this distinetion of his own head , as they do theirs , but considering the circumstance of the place euen the 1. Tim. ●… . text doth giue it ▪ For where as S. Paul had willed Prayers and supplications to be made for all men , chiefly for Princes and those that are in authoritie , that we might liue a quiet life ▪ in al godlinesse & honestie vnder them , to proue that no sort and degree of men is excluded from prayer , he inferreth this reson : For , god wold al men to be sau●…d . what meaneth this illation here ? but as who shold say : For there is no state or degree among men , but is capable of the state of eternall life : and therfore pray for al : as this is a playn and true vnderstanding and no cauillation , so the other of S. Augustine is also a true and easie exposition , by conuersion of the sentence , to inferre the meaning therof : God would all should be saued : that is , none shuld be saued , but whome God would should be saued : and all that God wold should be saued , shall be saued , for his will shall not be hindered : not that he would euery body to be saued . Neyther is this so farre fet an interpretation , but that our selues vse it commonly . As if I would say , All men go from England by shippe to Fraunce , must this needes inferre , that euery man goth by ship to Fraunce ? This schoole master teacheth all the Children in the towne , must it nedes follow , that euery childe in the towne is taught of him ? who will not renot restrayne this word , All , in this and all such other sayings , to all sutch as go thether , to all such as are taughte , and not to all simply and to euery body ? These expositions then of Sainct Augustine , or rather of the texte it selfe , and of our common phrases , beeing sufficient to any that is not disposed to wrangle , bothe to confirme Gods elections , and to proue no alteration in Gods wil : yet if these wolde not satisfie them , why shoulde they not rather admitte that distinction of Gods will , whiche the auncient and godly learned Fathers vsed of Voluntas signi , and Voluntas beneplaciti , the will of the signe , and the will of the acceptable pleasure of GOD , then to deuise such a former and after will , as maketh contrarietie , infirmitie , vnaduisednesse , repentance , and alteration in the nature and will of God : and all to wreste Gods will to take awaye Gods election . For although God wold so farre as the signe stretcheth that euen the reprobate shold be partakers of the worde and Sacramentes , that are the sygnes of Gods Churche , euen so well as his electe , which is a great good will of God vnto them : And though he would they should receaue diuers graces therby : yet followeth it not , that euer God woulde , that hereby they shoulde bee inheritours of hys gracious fauour and euerlasting glorie . In this distinction is no variablenesse , for God euer knew who were his , what he woulde do , how he wold do that he purposed to doe , to whome he woulde and he would not do it , howe farre it should take place in these , and howe farre in those , and as hee willed : for euer so it was , so it is , so it shal be , so it must be , none can alter nor defeat his will , whatsoeuer he wil , His will be doone in earthe as it is in Matth. 6. Heauen , his wil be blessed for euer & euer . Amen .

Wel say the Papists , how true soeuer this doctrine be , it is a perillous doctrine to be taught vnto the people , ye ought not to preache it . and why so ? since it is truthe , Truthe neuer shames his mayster , Truthe wyll euer preuayle : and what shoulde we teache in matters of saluation but the Truthe , and all the truthe , and nothyng but the truth ? Wold they haue vs teache lies like them ? or would they haue vs to conceale the truthe in so weighty a matter , and so necessary to be throughly knowen , as the causes of our saluation ? Why God the Father reuele it , and his prophets endite it ? Why did Christ so openly and playnly preache it , and his Euangelists and apostles put it in writing ? to be couered with a bushell ? or to be setin a Matth. 5. candelstick ? doth God giue vs that that wil brede more hurt than good , more peril than profit ? surely they blaspheme God that so saye , eyther of this or any other doctrine in the scripture . Omnis scriptura diuinitus inspirata , It is written by the very ●… . Tim. 3. finger of God the holy Ghost , not only to enstruct vs , but to confute them . They say it will breede nothing in vs but desperation or presumption , but they she we a greate desperate presumption in them selues , thus impudentely to sclaunder the worde of God : although ( were it not the veritie of God ) they were the more to bee borne withall , bycause they measure it by their owne doctrine : they that be in hel , think there is no other heauen . The Papists thynke this doctrine to breede presumption or desperation , bycause theirs dothe so . Doth not theirs bring a man euen to the pit brink of desperation , that maketh a man alwayes mystrusting lest he shal be damned ? What an anguish and torment of mind is this ? As the Poets feigne how the Egle alwayes gnaweth Prometheus his hearte : as Sisiphus is punished still to roll vp the restlesse stone that alwayes falleth downe the hill againe : so that man can neuer quiet his mynde , hanging euer betwene dispaire and hope . Is not this the very porche of hell ? and yet they say , we muste all our lyfe stande in this doubtfull perpleritie , neyther can wee haue any assuraunce of the fauoure and loue of GOD. And this is al their doctrines consolation . Who would haue thought that the Papistes are so neare H●…ll and Desperation , as this Doctrine bryngeth them vnto ? But no meruaile , As they brewe , so they muste drynke : as their clothe will stretche , so lette them make it . They stande vppon the merites of man : They brewe oute of the Cesternes of mannes Ierem 2. Iohn 4. Gen 3. Rom. 13. puddles , and lette goe the fountayne of ly●…e : they clothe themselues with fygge leaues , and theyr owne workes , and refuse to put on Iesus Christ : They leane to a broken stycke , to a rotten reede : Alas what is more feeble than is the force of manne ? Wee haue heere the deepe dytche of perdition to leape ouer , whoe woulde not , hauyng hys fyue wyttes , be a●…rayd to stay hym selfe by a rotten reede ? Who woulde not thynke that it is impossible , that the reede shoulde sustayne the peyse of his bodye ? Hee muste needes falle in , ouer heade and eares , whych dare aduenture hymselfe and haue noo stronger staye . Thys is the cause of the Papistes contynuall doubte . They seeke to leape ouer the dytche of Helle into Heauen , by the staffe and staye of theyr owne Merites . This is ( GOD wote ) but a weake staffe to make sutche a leape wythall : And therefore somme wyser than some , distruste this staffe : But not so wyse to seeke the true staffe , tunne vppe and downe after all the Merites of manne that canne bee deuysed . They heare of a Masse , and of the force thereof , and thyther they runne . They heare of trentals of great force , thither they run . They heare of a Pilgrimage of more force than that , and thither they run . They heare of a pardon come fresh from Rome , and thyther they run . And although the pardon promise neuer so mutche , yet we must be shreuen , and still doubt this is not inough , and that is not inough , and so ar neuer setled , doubting whether we haue done inough or no , whither we haue goten a staffe strong inough or no , to leap ouer the ditch , bicause we measure al by mans works : which when al is done that we can doo , is but a weake sticke , and a very rotten reede to lean to . And hereof springeth al this continuall doubting . Non est pax impijs dicit Esa 48 Dominus , they may well saie , peace peace , and crake of worldly peace , but in their harts and consciences , whiche peace passeth all vnderstanding , The wicked ( sayth the Lord ) haue no peace at al , but continual warre and turmoile , euer misdoubtinge that they shall be damned , and is not this a doctrine of desperation ? now if any do trust herevnto as ( alas the pitie ) thousands of simple people did , sith the ditche is so deepe and dangerous , sith the staffe so weake and brittle , sithe the burden of his body and soule , laden with so many sinnes , so ponderous , were not this very presumption , to make the aduenture ? mighte he not well say , haue ouer , and lye in the mydst ? and well worthye for his foolishe presumption . And what is all their Doctrine but presumption ? To infringe Gods election for mans election , is not this presumption ? To disable Christes ryghteousnesse to enhable their owne , is not this presumption ? To embarre the grace of God to establish the merites of man , is not this presumption ? to embezel , and rob the people of part of Gods sacraments for their Priests estimation , is not this presumption ? to make more sacraments than God made , and alter those that God made , is not this presumption ? to chalenge Gods worde for vnsufficient , to set vp traditions of men for necessary Doctrines to saluation , to make them equal , and exalte them aboue Gods word , to make them selues iudges of Gods worde : to take Gods worde away and hide it vnder a bushell , to sclaunder and raile on it , and in the end to dare presume to burn it , is not al this presumption ? to aspyre to be equall to Kings and Princes , to clime aboue them , to tread them down , to take their scepter , crowne , sword , authoritie , Realme , people , and allegeance from them , and stirre their subiects to rebellion , and other princes to warre on them , is not this yet pre sumption ? to presume to forgeue sins , to commande Angels : to make theire maker : to sitte in Gods owne seat , to claime Christs authoritie , titles and office , is not all this yet presumption ? what is pre sumption if these things be not ? These these , welbeloued , are the doctrines of presumption , yea it were to impudent presumption to denie them to be presumption . As for the doctrine of Gods eternall election , is Gods owne doctrin , that can not presume : Nothing is higher than he , nor any thing higher than it , and therefore can not be the Doctrine of presumption . The wicked may presume , ( I graunte , ) to abuse it , eyther by to unreuerente consyderation , or by dryuyng it an other waye then to the purpose GOD hathe sette it oute , or by to curious searchyng the deapth and causes thereof . Qui scrutatur Maiestatem apprimetur à gloria , Hee that searcheth the Maiestie of God , Prouer. 25 shall bee oppressed with glorie .

Plinie too curiously searchinge oute the causes of the fiery flames of the Hill Vesuuius , his vytall sprites were stopped , with the piercyng ayre of the sulphure , and so hee perished for his curiositie . The flie that flittereth too neare the flame of the candell , burneth her selfe . The manne that with too ententiue and staryng eyes , be holdethe the bryghte beames of the shynyng Sunne , dimmeth his syghte , and make the hys eyes to water : Howe mutche more then shoulde wee hurte oure selues , by abusyng euen this heauenly Doctrine ? Wee graunte it maye bee abused , and that it is abused , but nothing like the abuse of the Papists , that not only presume to abuse it , and deface it , but would take it cleane away , bicause it is derogatorie to theire abuses : but what is there , that the wicked will not abuse ? thoughe a Bee sucke Honnie out of a floure , yet all that a Spider sucketh out of the same , be it neuer so wholsome , turneth to venome : A cholerike stomacke will turne good iuyce into choller , a good stomake to good nutriment . A frowarde persone will misconster euery thing , suspecte ill by euery bodye , marre euery tale in the reportyng , and make the worste of the beste . But Charitas operit multitudinem 1 Pet 4. 1 Cor. 13. peccatorum , Charitas non est suspicax , Charitie iudgeth the best wher she knoweth not the worst , and of the worste , shee makes the best shee can . A snake will shewe her kynde , and stinge euen her bringer vp . An ape will be but an ape , and shewe ye but an apishe touche , and thoughe yee clad her in cloth of golde . And the wicked will still be wicked , and abuse all the good gyftes of God. Siluer , golde , pearle and stone , when will the wycked not abuse them ? strengthe , healthe , authoritie , beautie , wit , wisedome , knowledge , are not all these things subiecte to the wickeds abuse ? what is not thrall to vanitie by theyr abuse in the whole worlde ? doo they not abuse the Blessed worde of God , yea God him selfe , yea and them selues also ? what , shall not these thinges therefore be had nor vsed of the godly , bicause they be abused of the vngodly ? yes , euen bicause there is an abuse of them , it arguethe there is and ought to be an vse thereof . we muste take the vse , and not take awaye the thyng for the abuse . Thys doctryne beeyng ryghtlye vsed , is so farre from anye inducemente to dispayre or presumption , that it is the moste excellente Triacle that canne bee receyued to expell the vyolence of bothe these poysons : there is no suche medicine , but maye bee so euell geuen or taken , that it maye worke a contrarye effect : but take the medicine as it should be taken , and no wise or learned man wil disalow it . The Corinthians dyd so vnworthely receaue the Lordes Supper , that they eate and dranke theyr ●… . Cor. 11. owne damnation . And for this cause many were sick and weake among them , and many died : shal none therfore receaue it ? yea shall it not be offered to all ? so , many abuse this doctrine of Gods election and reprobation , euen to their owne damnation , shall we not therfore receaue it at al ? yea had not all the more daunger the more nede to knowe howe to receyue it rightly ? The Papists snatche at the ensamples of those that haue hurt them selues by it , and alledge gladly against vs what inconueniences may ensue hereof , but they tell not of the good that commeth of it , and howe many are confirmed in their faith therby : where as the euyl is not of this doctrine , but of the diuell , and their abusage . Euen as Christe him selfe is an offence and stomblyng blocke , an occasion of warre and Matth. 22. Matth. 10. persecution , not of himself , but by the wickeds not taking , or mistaking of him . This doctrin rightly taughte and so receaued , firste sheweth vs what of our selues we be , children of wrathe , enimies of God , an heape of sin , deseruers of damnation , and euen a worlde of wickednesse , we are the worlde . This consideration is terrible , and woulde bring vs in deede to desperation , if it wente no further , but it goeth further , it sheweth vnto vs the comfortable sight of Gods mercie that hath taken vs out of the world , and made vs inheritours of another worlde . Neither that this matter hangs in doubt , but is already certainely doone and ratified , in the booke of life Gods eternall purpose , that cannot be changed : Nowe for me to doubte , that cannot be changed : now for me to doubtewhether I am one of this choise number or no , I haue no sutche cause , lest of all to thinke , I am one of the reprobate , and so dispaire . I learne no sutch thinge by this doctrine , neither ought I to iudge my self at all , mutch lesse before the time of iudgement come , and then let Chryst be my iudge , in the meane time , I haue good cause to hope the beste , where I know not the worste : for I haue Christ on my side , & if he be with vs , who can be against vs ? Christ iustifieth , who can condemne ? And for warrant of Christ , I haue his word and Sacramentes , I heare them , and receaue them . And Christ hath sayde : Qui ex Deo est , Verba De●… audit , propterea nos non auditis , quia ex Deo non estis , Iohn 8. In whiche wordes , he not only comforteth me by an infallible token that I heare his word , which reprobates doo not : but also confirmeth my fayth in this Article , that I heare it bycause I am of God. I am not of God bicause I heare it , for then myghte I haue cause to doubte , if my beeing of God depended on my hearyng : but my beeyng of God is grounded on him , and therof springeth my obedience of hearing his worde , to bee a witnesse to confirme me that I am of God. Yea & I ●…ecken so muche the more that I am of God , that the diuel tempteth me to despaire . He saith to me , Thou art of the number of the damned : and although in the secrete iudgements of God , he know no more than I knowe , no nor so mutche , bycause I feele Gods spirite testifying to my spirite , the assurance of Gods fauour : Yet bicause he assayleth me with this most sharpe temptation : I knowe he is mine enimie , and he being mine enimie , I know I am none of his . I am Gods , betweene whome and 2. Cor. 6. Belial there is no conuention , but enimitie and tentation . Now then he thus assayling me , as I feare him not , being in the hande of Christe , and thence can not hee , nor all the diuels in hell fetche me , I reason boldely , out of the hande of Christe , that the diuel my tempter is a lier , and was from Iohn . 8. the begynnyng , chiefely when hee speakethe his owne , but this is his owne , when he sayth I am damned : from whence hath he it , he is not Gods counsellour : therfore it is his owne deuise , & euen therfore it is a lie , and it being a lye , it foloweth , then am I the elect childe of God to be saued . And thus his temptation , driueth not me to desperation , but makes me so much the more surer of my saluation . But now that the diuell can not doo by desperation , he assayeth by presumption . For euen thus he assaulted Iesus Christ , first to driue hym Matth. 4. to dout , whether he were the sonne of God , in his fauour or no , and to make him feare that he should perish . Wherin , when he preuayled not , but was ouerthrowne , euen by this confidence , that wee ought to haue of the prouidence of GOD : then hereon he tooke occasion to tempte Christ by presumption : That where he certainly assured hym selfe to be the chylde of God , and so depended on his prouidence , that he knewe hee coulde not perishe : Upon this , woulde the diuell haue drawne hym to presume , & by presumption of the certentie of Gods protection , to haue hurled downe hym self hedlong , and forsake the meanes of descending downe , that God hadde appoynted . But Chri●…te confuted him , saying , Non tentabis dominum ●…eum tuum , Thou shalte not tempt the Lorde thy God And euen thus , when he can not by this doctrine breede wanhope in vs , as he dothe to somin●… , and the Papistes woulde bring vs all to the ner●…e dore by , of continuall doubte , then he sturreth vs vp to presumption : that if we bee chosen alreadie , and our names enrolled , the matter purposed and ratified , and can not be changed , then needest thou not feare to doe what thou wilte , to liue as thou lust . What nedest thou take paynes ? why suffrest thou affliction ? what nedest thou to praye ? why sholdest thou go to sermons ? what nedest thou do any good ? why ensuest thou not thy pleasure ? why liuest thou in nede ? why killest thou not thy selfe ? thou art sure of Heauen alredy , and shalt streight ways be in glory , whatsoeuer thou lust to do : thus doth the Deuil tempt the children of God , euen by this holsom doctrin : & many that ar among vs , but 1. Iohn . 2. not of vs , Ex●…erūt è nobis , sed non fue●…ūt è nobis , for if they had been of vs they wold haue continued with vs . These whom the diuel setteth on this hil top , hee maketh in dede to presume , as he himself once did , & plucketh them down hedlong into al mischief , as he himself was hurled doun into al misery ▪ this he doth I grant : and herein the Papists sar true & that he doth it by occasion of this doctrin , I ar●…ūt also , but that this doctrine is the directe 〈◊〉 hereof , that is euen more than the deuels ●…tion the Papists malicious s●…lander of this doctrin . Was the fast of Christ , the directe cause of the diuels temptation ? and yet here on the diuell picked his occasion of tempting Christ . There is nothing ordeined of God to so good purpose , but the diuell will seeke occasion therby to worke some euil successe so farre as he can : But let him tempt as hee Matth. 4. Luc. ●…2 . Iob. 1. ●… . Pet 5. did Christ , let him sift as he did Peter , let him buffet as he did Paule , let hym stryke as he did Iob , let him go roaryng lyke a Lion , as he doth about vs all : Christe shall driue him away , Peters faith shall preuayle , yea the gates of hell shall not preuaile Matth. 16. 2. Cor. 12. again●…e it , Gods vertue in Paule shall be stronger in infirmitie , Iob shall neuer let go thys trustie saying : Etiam si interfecerit me , sperabo in eum , Iob. 13. Although he kill me , yet will I truste in him . And al we that haue this firme belefe of Gods election shall neuer bee confounded , Spes non pudefacit . Rom. 5. Rom. 8. What shall we say then to these things ? If God be on our syde who can be agaynst vs ? who spared not his sonne , but gaue him for vs all to death , how shall he not giue vs all things with him also ? Who shall laye any thyng to the charge of Gods chosen ? it is God that iustifyeth , who shall condemne ? It is Christe whiche is dead , yea or rather whiche is risen agayn , who is also at the right hand of God , and maketh intercession for vs : who shall separate vs from the loue of Christ ? shall tribulation or anguishe , or persecution , or famine , or nakednesse , or perill , or sworde ? as it is written : For thy sake are we killed all daye long , we are counted as shepe for the slaughter : neuer the lesse in all these things we are more than conquerors , through him that loued vs : For I am persuaded , that neither deathe , nor life , nor Angells , nor principalities , nor power , nor things present , nor things to com , nor heighth , nor depthe , nor any other creature , shal be able to separate vs from the loue of God whiche is in Christ Iesu our Lorde . And shall I now feare the sclander of a rayling Papist , to driue me from this houlde and fortresse , builte on the worke of Gods eternall election , founded thus in Iesus Christ ? go now Papist , and sclander this doctrine to be presumption , to be the neglecte of all vertue , to be the inticement to all vice and licentious lyuinge . Thou lyest Papist , it is but thy sclaunder , it is but the Diuels temptation . And euen as before in the temptation to dispaire , so now , euen for his temptation and thy sclaunders , I ground my selfe the faster thereon , I will spit on my fingers and take better holde on the mercifull election of God than I did before , hurling awaye all brittle sticks and rotten posts of mans merits , and leaue only to the myghtie bulwarkes and strong battlements of Gods eternall purpose of my saluation . Neyther shall I fall downe headlong , neyther tempte I God , for trusting to his mercie : for I know , he that hath ordayned me to the ende of eternall lyfe , hathe ordained also the meanes for me to go thether . And as I thank hym hartly for the one , so I will ( by his grace ) obey him humbly in the other : looke what soeuer hee commaundeth me , his grace I truste shall not be in vayne in me , but make me able to doe all good workes , to the glory of him that hath electe mee : Haec est spes mea reposita in sinu meo . Go , go , now , sclandering Papist , and say this is presumption . But let the Papist go , and let vs here set downe our firste stand●…d , againste the tempting Deuell , against the wicked worlde , against the tremblinge fleshe , against the sclandering Papist , and stay our selues on this first parte , Hic murus aheneus esto , Lette this be a brasen wall vnto vs ( that all theire gunshotte shall neuer batter downe ) the eternall purpose of almightie God , before the foundations of the worlde were layde , that the worlde , ( not the wicked worldlings , nor euery particuler man in the world ) but the elect of god , that he hath chosen out of the world , shold not perish , but haue eternall life .