bodie they shoulde not heare with the assent of theyr bodie But why the one haue eares to heare and the other haue not that is to saye why it is giuen vnto the one of the Father to come vnto the Sonne and is not giuen vnto the other who hath knowne the minde of the Lorde Must that which is manifest be therefore denyed because that which is hydden can not be comprehended or knowen Also Cap. 15. Whether if when this is heard some are turned vnto a sluggishe heauinesse and slownesse being readily bent to fal froÌ„ labour vnto wantonnesse do goe after theyr lustes must therefore that be thought false which is â—ayd of the foreknowledge of God And â—yll not we also speake that which the â—cripture being witnesse is lawfull to â—peake By lykelyhoode we are afrayde â—â—ast he shoulde bee offended which canâ—ot take it and are not afraide least we â—lding our tongues that he which can â—ke the truth should be disceaâ—ed with â—â—sehoode Also Cap. 20. If the Apostles and the â—eachers of the Church which folowed â—em dyd both that they might intreate â—odly of the eternall election of God â—ight keepe the faithfull vnder the goâ—rnment of a godlye lyfe what is it â—t these our men being shutte vp with â—inâ—insible force of the truth do think â—t they saye well that it is not to bée â—eached vnto the people although it bee â—ue which is sayde of Predestinatiâ—n â—ay it must vtterly he preached that he â—hich hath eares to heare may heare â—d who hath eares to heare if he â—ue not receyued of him which promyâ—th that he wyll giue verilye let him that receyueth not refuse yet so that he which desyreth take and drinke drinke and lyue For as godlynesse is to bée preached that God maye be duely worshipped so also is Predestination that he which hath eares to heare may glory of the grace of God in God not in him selfe This is the minde of that most excellent man which notwithstanding putteth two conditions 1 One is if these matters be reasoned of according to the rule of the worde of God 2 The other if the selfe same which the scripture declareth as touching these matters bée expounded aptlye and vnto edifying of both these poyntes we haue purposed to speake in fewe wordes and fyrst of the doctrine it selfe and then of the vse and applying of it The second Chap. Of the euerlasting counsayle of God hyd in him selfe which notwithstanding is in the ende vnderstoode by the effectes The. 1. Aphorisme â—HE waies of 1 almightie God are 〈◊〉 vnsearcheable 2 without whose eâ—â—nall and vnchaÌ„geable decree nothing â—one any where of any man neyther â—erally nor particularly no not those â—â—gs are to be excepted 3 which albeâ—t in respect they are decreed of God â—g alwayes good and iust but in reâ—â—t they are done by Sathan and other â—â—l instrumentes are euyll and therâ—â— to bee detested and abhorred Proues out of the worde of God. Rom. 11. 33. O the déepe ryches both â—â—e wisdome and knowledge of God â—vnsearcheable are his iudgements â—his wayes paste finding out Rom 9. 20. But O man who art thou which pleadest against God Iob. 9. 10. 11. 12. Who doeth great thinges and vnsearchable yea marueylous thinges without number Loe he goeth by mee and I sée him not he passeth hye and I perceyue him not Doubtlesse he wyll take awaye who wyll cause him to restore againe who shall saye vnto him what doest thou Gen. 27. 20. And Isaac sayde vnto his sonne what is this that thou hasâ— found it so quickly my soÌ„ne who sayd because Iehoua thy God made it to come vnto my hande Ephe. 1. 11. In whome also we are chosen when we were Predestinate according to his purpose which bringeth to passe all things after the counsell of his owne wyll Exod 21â— 13. But he that hath not sayd wayte for him but God was the cause that he came to his hand then wyl I appoynt thee a place whyther hée shall flee Prou. 16. 33. The lotte is cast into the lappe and all the iudgement thereof is â—rom the Lorde â—Prouer 20. 24. The steppes of a man â—â—re ruled by the Lorde and howe shall a â—an vnderstande his owne way â—Prouer 21. 1. As the ryuers of waters â—â— is the Kings heart in the hande of the â—orde he turneth it whether soeuer it â—leaseth him â—Esa 14. 27. Because the Lord of hoasts â—â—th determined it who shall disanull â— his hande is stretched out and who â—all turne it away â—Iere 10. 23. O Lord I knowe that the â—aye of man is not in him selfe neither â—it in man that walketh to make reaâ—â—e his steppes â—Dan 4. 32. And all the dwellers of the â—â—th are coumpted as nothing and he â—th according vnto his wyl in the hoast â—heauen and in the dwellers of the â—â—rth neyther is there any that can â—aye his hande and saye vnto him â—hat doest thou â—Math 10. 29. Are not two Sparrowes â—ld for a farthing one of them shal not 〈◊〉 on the ground without your Father Eph. 2. 1. 2. And you hath he quickened when you were dead in trespasses and sinnes wherin in times past ye walked according to the course of this world after the Prince which hath rule of the ayre and of the spirite that nowe worketh in men that are disobedient 1. Sam. 16. 14. But the spyrite of the Lorde departed from Saul and an euyll spyrite sent of the Lorde feared him 2. Tim. 2. 26. And being escaped out of the snare of the Deuyll of whome they are taken captiues Gen. 45. 8. Nowe therefore you haue not sent mée hyther but God. Gen. 50. 20. When yée thought euyll against mée God disposed it vnto good that hée might doo according vnto this daye and saue much people a lyue Exo. 4. 21. And I wyl harden his heart that he shall not let the people goe Exo. 7. 3. But I wyll harden Pharaos heart and multiply my myracles and wonders in the lande of Egipt Exod 9. 12. And the Lorde hardened the heart of Pharao neither dyd he obey them according as the Lord had spoken vnto Moyses Exod. 10. 1. Goe in vnto Pharao For I haue hardened his heart and the heart of his seruauntes 20. And the Lord hardened the heart of Pharao Exod. 11. 10. But the Lorde hardened Pharaos heart he suffred not the children of Israel to depart out of his Land. Exod. 14. 4. And I wyll harden Pharaos heart and he shall follow after you and I wyll be glorified in Pharao 17. And I behold I wyll harden the heart of the Egiptians and they shal goe in after them and I wyl be glorifyed in Pharao and in all his hoast and in his Charets and in his horsemen Deut. 2. 30. But Sihon the Kinge of Hesbon woulde not let vs passe by him for the Lord thy God hath hardened his spirite made stubborne his heart that he might delyuer him into
of the worde of God. Rmo. 10. 8. But what saith it the word is neare the euen in thy mouth and in thine heart This is that word of fayth which we preach 17. Then fayth is by hearing and hearing by the word of God. 2. Cor. 5. 18. And all these things are of God which hath reconcyled vs vnto himselfe through Iesus Christ and hath geuen the mynistery of reconciliation vnto vs. 19. For God was in Christ reconcyling the world vnto him selfe not imputing or laying theyr sinnes vnto them and hath put in vs this worde of recâ—ncyliation Iam. 1. 18. He because he would begat vs with the worde of truthe that wee should be as certaine first fruites of his creatures 1. Pet. 1. 23. Being borne a new not of mortall sâ—â—de but of immortall by the worde of the lyuing God which endureth for euer 25. But the worde of the Lorde endureth for euer And this is that worde which is preached among you Act. 16. 14. Whose heart the Lorde had opened that she shoulde geue héede to those thinges which were spoken of Paule Eph. 1. 9. The mysterie or secréete of this wyll being opened vnto vs according vnto his frée good pleasure which he had purposed in him selfe Colos. 1. 27. Unto whom God would make knoweÌ„ what are the riches of this glorious mysterie or secréet among the Gentyles that is of Christ among you who is that hope of glory Rom. 6. 20. For when as you were the seruanntes of sinne you were frée from righteousnesse Ioh. 6. 44. No man can come vnto mée vnlesse my Father which sent mée drawe him 65. Therefore I sayde vnto you that no man can come vnto mée vnlesse it be geuen vnto him of my Father Gen. 3. 8. And by an by they heard the voyce of the Lorde God walking in the garden in the coole of the day and Adam and his wyfe hyd them selues from the face of the Lord God in the myddest of the garden Rom. 5. 10. For if when we were enemyes wee were reconcyled or made freends with God c. Rom. 8. 7. Because that the vnderstanding of the flesh is enimyty against God. Ioh. 8. 47. He that is of God heareth the words of God ye therfore heare not because ye are not of God. Esai 53. 1. Who wyll beléeue our reporte and vnto whom is the arme of the Lord reueled or opened Ioh. 12. 36. 40. Therefore could they not beleeue because Esaias hath sayd againe he hath blynded theyr eyes and hardened their hearts lest they should se with theyr eyes and vnderstand with theyr heart and â—â—rne and I shoulde heale them Mat. 13. 13. Therefore speake I vnto them by parables because that séeyng they doo not sée and hearing they do not heare nor vnderstand Mat. 13. 11. Because that vnto you it is geuen to know the secrets of the kingdom of heauen but vnto them it is not geuen Ioh. 3. 3. Uerily verily I say vnto thée except a man be borne againe he can not sée the kingdom of God. Ioh. 4. 10. If thou diddest know that gifte of God and who he is that sayth vnto thée c. 1. Cor. 2. 14. But the naturall or fleshly man can not conceiue those thinges which are of the spirit of God for they are vnto him folyshnesse and he can not know them because that they are spiritually diâ—cerued 2. Cor. 3. 5. Not that wée are able of our selues to thinke any thing as of our selues Ephes. 2. 1. And you hath he together quickened when as ye were dead in offences and sinnes 3. Wherin in times past ye walked as is the course of this worlde after the prince that hath power ouer the ayre euen the spyrite that nowe worketh in men that are disobedient 3. Among whome also we all had our conuersation in time past in the lustes of our fleshe doing such things as lyked our fleshe and myndes and were by nature the chyldren of wrath as well as others Ezec. 11. 19. And I wyl geue vnto them one heart and I wyll put a new spyrâ—ts within theyr bowelles and I wyll take away the stony heart from theyr fleshe and wyl geue vnto them a fleshie heart Psal. 51. 12. Create a cleane heart in mée O God and renue a ryght spyrite within my bowelles Ioh. 6. 44. No man can come vnto me except my father which sent mée drawe him Ioh. 6. 45. It is written in the prophets and they shall be all taught of God whosoeuer therfore hath heard of my father and learned commeth vnto mée Psal. 119. 130. The doore or entrance of thy wordes doth lyghten and maketh the simple to vnderstand Ephes. 1. 17. That the God of our Lord Iesus Christthe father of glory maye geue vnto you the spirite of wisedome and reuelation through the knowledge of him 18. That the eyes of your minde being lyghtened ye may know what the hope is of his calling Esai 50. 5. The Lord God opened mine eare and I was not rebellious neither turned I backe Psal. 119. 18. Open myne eyes and I shall beholde the wonders of thy lawe 73. Thy handes haue made mee and prepared mée make mée to vnderstand and I shal learne thy coÌ„maundements 130. The doore or entraunce of thy words lighteneth it maketh the simple to vnderstand Col. 1. 9. Wherfore we also since the day that we heard of it cease not to pray for you and to desire that ye may be filled with all knowlege of his wyll with all wisdom c. The tenth Aphorisme AND fyrst this spyrite in the elect or chosen causeth that they be touched in deede with the feeling of that theyr calamitie or miserie secondlie it createth faith in them that they maie be able to performe the condition annexed orâ— kâ—yt vnto the preaching of the gospell Nowe this faith is after a manner two folde The one by the vvhich Christ is generallie and vniuersallie knowen 1 to wyt by the vvhich vvee doo geue assent vnto the historie of Christ and vnto the Prophecies vvritten of him vvhich faith is also sometymes graunted to the verie reprobates or ofcastes Another which is proper and peculiar vnto the electe or chosen standeth in this that vve applie vnto our selues as our owne Christe vniuersallie and indifferentlie offered to all men and be euerie one of vs made assured of our election which in deede afore time from euerlasting vvas hiddeÌ„ in the secrete of God but was afterward declared vnto vs 2 partlie by the inward teâ—â—monie or vvytnesse of our conscience â—â—rough the spirite of God being ioyâ—â—d vnto the externall or outward preaâ—â—ing 3 and partlie also by the power â—nd effycacie or vertue of the same spiâ—â—te vvhich bringeth to this poiut eueâ—â—e one of the electe or chosen being set 〈◊〉 lybertie from the bondage of sinne â—hat they beginne to wyl and to doo the â—hinges vvhich are of God. Proues out of the worde of God. Ierem. 31. 19. For after that I conuerâ—ed I
which he suffreth eyther against his wyl or at lest wise being idle not caring for theâ—â— But contrarywise least we shoulde eyther take from God his endles and vnmeasurable power or after the opinion of the Epicures say as the thing indéede is that God neither worketh any thing by instruments but wyllyngly nor yet suffereth the instrumentes to worke but wyllingly yet in suche forte that what soeuer hee worketh hee worketh most iustly and what soeuer he permitteth or suffreth he most iustly suffereth ¶ And God worketh in respeâ—â—â—e of his owne worke and permitteth or suffereth in respecte of the worke that the euyll instrumentes doo of their ownâ— accorde worke or in so farre as they are actiue and not passiue instrumentes that wée may keepe the termes vsed in the scholes Yet doth God iustly suffer the thing that these instrumentes vniustly worke for because that sinnes in so farre as they are suffered by God that wylleth are not sinnes but punishmentes of sinne For with God it is a iust thing to punish sinnes with sinnes But these selfe same actions in so farre as they come from Sathan and euyll men prouoked by Sathan and their owne concupisence or lust are so farre sinnes which the Lord in his time doth iustly punish For the Lord doth neuer suffer sinnes so far as they are sinnes nay he doth alwayes forbid them ¶ Neyther is this consequence or reason good God wylleth all thinges therefore he aloweth all things For he wylleth many thinges and therefore suffereth them not because hée simplye aloweth of them but after a certaine sort for he aloweth them so farre as hee suffereth them euen so farre as they are no sinnes as we sayde euen nowe But he disaloweth punisheth them so farre as he hath respect or loketh vnto the euyl instrumentes whose actions they are These are Augustines wordes Enchirid ad Laurent Cap. â—00 Great are the vvorkes of the Lorde for they are excellent in all his vvylles so that after a wonderful and vnspeakable maner that commeth not to passe besides his vvyll vvhich is done against his vvyll because it should not come to passe if he vvould not suffer it and doubtles he suffereth it not vnwylling but vvylling The same Augustine Lib. 5. Contr. Iulian. Cap. 3. When as he had of purpose disputed against them which make an ydle foreknowledge or sufferaÌ„ce at length he bursteth forth into these wordesâ— VVe doubtles sayeth hée if vve suffer those ouer vvhome vvee haue power to doo vvickednesse before our eyes shall be guiltie vvith them But howe innumerable thinges doeth hée suffer speaking of God To bee done before his eyes vvhich doubtles if he vvoulde not â—e vvould by no meanes suffer And yet he is both iust and good The whole Scripture beareth wytnesse and verie common sence or reason â—oeth tell vs that without the wyll of God nothing is done no not of those things which séeme most chiefly to come to passe by chance or fortune as Gen. 27 20. God is sayd quickly to haue brought the praye vnto Iacob his handes And â—xod 21 â—3 As often as murther is committed at vnwares the Lorde sayeth Moyses caused him to come into thine handes The selfe same thing is taught â—s concerning the falling out of Lottes Prouerb 16. 33. As concerning all the â—ounselles of men Dan. 4. 32. Of the falling of Sparrowes Math. 10. 29. To bee shorte of all thinges without exception Ephe. 1. 11. ¶ And that the wyll of God yea and the same most effectually doth then also â—teppe in when as hée worketh by thâ— wicked may plainly appeare almost iâ— euery leafe of the scripture So is â—e saiâ— to haue sent Ioseph into Egipt Gen. 45â— 8. So he stirred vp Pharao to declare hiâ— power in him Exod. 4. 21. So he gauâ— Dauid his wyues vnto his sonne Absolom 2. Sam. 12. 11. So he moued the heart of Dauid to number the people 2. Sam. 24. 1. So he commaunded Semei to curse Dauid 2. Sam. 16. 10. So Dauid calleth his enemies the sword hand of the Lord Psal. 17. 13. 14. So the Lorde calleth the Medes and Persians his sanctified and the instrumentes of his wrath Esa. 10. 5. and 13. 6. So he calleth the falling away of the ten Tribes his worke 2. Paralip 11. 4. So Iob sayth the Lord geneth and the Lorde hath taken awaye Iob. 1. 21. So the King of Babilon is compared vnto an Are and a Sawe to wyt because the Lorde executed or brought to passe his worke by him thinking on no such thing Esa. 10. 1â— So the godly are afflicted or troubled by the wyll and Predestination or foreordayning of God Rom. 8. 29. and. 1 Pet. 3. 17. and. 4. 19 So there is no euyll in the Cittie wâ—â—ch the Lord hath not done Amos. 3. 6. and Ierem. Lament 3. 37. 38. Who is â—he then â—ayeth he which hath sayde and it commeth to passe and the Lorde 〈◊〉 not commaunded out of the mouth of the Lorde procéedeth there not good and euyll ¶ Goe to then let for example bée chosen the most excellent and also the 〈◊〉 wicked deede that euer was The mâ—st excellent if we beholde eyther hâ—â— the endlesse iustice and mercie of 〈◊〉 Father or the infinite obedience and loue of the Sonne But the most wycked if we consider the instruments themselues to wyt Satan Iudas the Iewes Pylate and Herode This déede vvee speake of is the death of the â—â—nne of God full of crueltie and reâ—â—â—che In this facte if we denie the euerlasting counsel of God to haue steppâ—d in wée shall be conuinced or proued to speake false by infinite testymonies of the Scripture For sure it is that wée were not chosen before the foundations of the worlde were layde but onlye in him appoynted to dye Ephes. 1â— 4â— and. 1. Peter 1. 20. Wherefore he is also called the Lambe slaine from the begynning of the world Apoc. 13. 8. Tâ—wyt not onely by the fore knowledge but especially by the determined counsell of God in so much that Herode and Pylate altâ—ough thinkyng of no suâ—h thing yet therefore came togeatherâ— to fulfyll such thinges as the hande and counsell of the Lorde had decreede to be done Act. 4. 28. Therefore he could not be taken but at his howre Iohn 7. 30. and 8. 29 and. 12 27. For he was delyuered by the determyned counsell oâ— God and decrée before going Act. 2. 29â— And was wounded of God for our iniquityes Esai 53. 5. For God is he who spared not his own sonne but gaue him for vs all Rom. 8. 32. Therefore if there were but this one example of God his euerlasting prouidence which neuer is ydle it were abundantly inough to suffice to coÌ„uince or reproue al those which falsely crye out that God is made the Authour of sinne when as we saye that nothing commeth to passe but by the righteous wyll of God. ¶ And yet doo we not therfore excuse but rather most sharply accuse
of Christ crucifyed which fayth to defyne is this To beléeue Iesus Christ to bée the sonne of the lyuing God sent into this worlde by his death to satisfye for our sinnes and so to receaue the same And thus much touching election and fayth with the order and explycation of the causes necessary to bée considered in our saluation whereby maye appeare howe for tho pretenced Catholiques doo swarue from the ryght minde of the Scriptures For where the Scriptures in declaring the causes of saluation doo sende vs onely to fayth as the onely condition whereby these causes haue theyr workyng these Catholiques doo quyte leaue out fayth and in stéedâ— thereof place in other condicions of merytes wylworkes pardons masses and especiall auricular confession with penaunce and satisfaction for our sinnes c. FINIS ¶ A briefe Treatise witâ— certayne Answers to the Obiections of the Aduersaries of this doctrine written by Anthonie Gylbie â—Hereas three yeeres ago dearely beloued I did write of this matter of Election Reprobation whiche is called Predestination in a certayn Commentarie vpon the Prophet Malachie by the occasion of this text I haue louâ—d Iacob and I haue hated Esau. The whiche Treatise by the rage of persecution partly perished and part dyd come of late to my handes accompting this doctrine so necessarie that vppon all occasions it ought with reuerence to bee vttred to the glory of God whiche so wonderfully appeareth in this his riche mercie towarde vs whome he chooseth from the fylthe of sinne to serue him in righteousnesse and to the beating downe of our corrupt nature whiche without this eyther mouÌ„teth by pride vnto presumption or falleth by infidelyty to desperation Because that without some taste of this diuine prouidence in Predestination there can bee no fayth but eyther a doubtfull wauering leading to dispayre which wée haue lefte in the Papisterye wyles wée looked to our owne weakenesse and infirmitie not able to endure one houre in the way of righteousnesse or else a vayne presumption of feyned holynesse whyles wee beeholde our owne beleefe and good works or the perfection that we doo imagine in our owne selues as doo the Annabaptistes Therefore I thoughte it good according to my simple Talent to testifie this truthe agayne vnto the worlde at the Printing of this worthy Table of the great lerned man Master Beza which is set forth in French Latin and Italian and now into Englyshe translated by our brother VV. VVhittingham wherein is most euideÌ„ntly set forth before our eies the chyefe ground of this doctryne and the principall poyntes thereof are so deepely opened that there seemed to wante nothing that was possible in fewe lynes to be vttered yet for the shortnesse therein all thinges can not be conteyned but that some briefe lessons for the vnlearned who hath not theyr sences fully exercised wyth such déepe sentences may well be adioyned as euery man hereafter shall héerevnto be moued by the spirit of God working in their hartes that many bearing wytnesse to the truthe of this most profitable doctrine nowe reuealed the mercies of God in choosing his chyldren may more and more daye by daye be disclosed and by the witnesse of dyuers consentyng togyther in one God the father of our Lord Iesus Christ may be gloryfyed For heerein chyefly standeth his prayse honor and glory that these his wonderfull mercyes toward hys Electe maye be praysed Nowe there is no meane more apte nor doctrine more conuenient to establysh the fayth of the Sayncts than to certyfye by the Scryptures that God hath chosen them before the begynnyng of the worldâ— to be holy to hym selfe and so wrytten theyr names in the booke of lyfe in the heanens that all theyr saluatyon resteth wholy vpon his handes and holy counsell that can by no meanes be altered or chauÌ„ged so that neyther death Diuell noâ—â—ell dare nowe accuse them that are by adoption grafted in Christ who are called of the eternall purpose bicause it is God that iustifieth and who dare condempne them It is Christ that is giuen for them how shall not all things with him be geuen to them also For them that he knew before them he ordeyned before that they should be lyke fashioned to the image of his sonne and whome hee appoynted before those also hee called and whome hée called those also he iustified and whom he iustifyed those also be glorifyed that his eternall purpose and counsell of God béeing once reuealed to his Saincts by the effectuall vocation and calling whiche is the iustifycation of fayth wrought in their heartes by the holy spirite they can no longer doubt neyther of Election Predestination saluation or glorifycation Neither can any thing more beate downe mans nature and the pride of his vayne heart than to behold the maiestie of God making them by grace so farre vnlyke one to the other who were bothe one altogither by nature the chyldren of wraths of vengeance damnation as the wonderful example of Iacob Esau doeth declare of whom the Lord pronounceth that he loueth the one hateth the other before they were borne and the terrible sentence agaynst Pharao whome the Scripture affyrmeth that God raysed vp to shewe vppon him his power and hardened hys hart to make his name knowne and such like which euery where are set before our eyes to cause man to fall downe before God and to feare his iudgementes But our Aduersaries obiect agaynst vs that this doctrine is an offence to many and that some abuse it to carnall lybertie I doo answere that Christe 〈◊〉 〈◊〉 â—â—umbling stone to many and all the 〈◊〉 of the Gospell is lykewise slaundered by the euill conuersation of others yet may we not prohibite the sweete floures from the Bées bicause Spiders sucke thence their poyson no more than wée maye stoppe the sunne to shyne bycause it hurteth sore eyes But that it may bée the glad tydings of saluation to the assurance of the fayth of the one and a cleare testymony of coÌ„demnation of the other to the beating downe of the pryde of man thys glorious counsel of the mightie God ought vnto all in this cleare reuelation of the Gospell to bee offered opened and publyshed Wherefore by the good wyll of God we entende to speake of this greate matter none other wayes neyther in any other sorte then the open Scriptures shall approue our sayings Therfore we say with the holy Apostle Sayncte Paule Blessed bee God the Father of our Lorde Iesus Christ whiche hath blessed vs with all spirytuall blessinges in heauenlye thinges vnto Christ lyke as he hath elected and châ—sen vs in him before the foundations of the worlde were layde that wée shoulde be holy and blamelesse before him by loue who hath predestinate vs that hee myghte freely choose vs to bee hys chyldren by Iesus Christ. Ephes. â— And thoughe there come some wycked men whiche were long before apoynted to this iudgement whiche doo turne the grace of our
beloued from the begyning from before the foundations of the world froÌ„ euerlasting to euerlasting For there is no chaunge of tyme with God seeing that all thinges are present in his syght For vnto him a thousande yeares are but one day but the course change of times are in vs our déedes our knowledge in mans chaungeable wisdome This Election must of necessitie driue downe the pryde wée haue of our owne strength our owne power our owne nature our owne frée wil our owne merites our owne iustification of our owne workes and bryng vs to the feelynge of the mighty power of God which worketh all in all things to the restoring of all things in our Christ both in Heauen and Earth by whome wée are called into this state long before appointed accordyng to his purposed pleasure by whose power all things are wrought that we may boldly say wyth the Apostle who dare laye any thing to the charge of the Elect of God It is God that iustifieth who is hée that can condemne Who can seperate vs whiche are this chosen Iacob from the loue of God. Can affliction Can anguish Can persecution Can hunger Can nakednes Can peryll Can the sword For I am perswaded sayeth he that neyther death nor life nor Angel nor power nor things present eyther thinges to come neyther heyght nor depth neyther any creature can separate vs froÌ„ the loue of God in Christ Iesu our Lorde Loe this is the loue wherwith the Lorde loueth his Iacob whereby we saye O heauenly Father Lord of heauen and earth it hath pleased thée that thou myght shewe thy great goodnesse most lyberally and freely towards vs before that we were and therfore before we had done eyther good or euyl without any our merytes or deseruinges onely through thy frée mercy to elect and choose ordaine and appoint vs heyres of euerlasting lyfe and thereby to make all things pertayning to our saluation so fyrme and sure that they cannot stagger wauer nor fayle Where contrariwise if they dyd hang of our worthynesse we should euer be doubtfull because euery man is a lyar al our righteousnesse is lyke a spotted cloath and nothing but counterfayte hypocrisie wayed in the ballaunce of thy seuere iustice But the grace of this thy frée Election maketh vs most certaine sure séeing no creature is able to take out of thy hande O god Wherefore wée doo lawde and magnifye thy name worlde without ende So bee it Now after this doctrine of election and loue of God towarde Iacob the hating and Reprobation of Esau must lykewise be declared and though the aduersaries of this doctrine doo seeme to denie that there is any such Reprobation of the wycked yet the wordes are so plaine in Malachie and Romanes 9. that nothing can be more euident For what can be more plainely spoken for this purpose then that God shoulde saye before the chyldren were borne that he hated Esau. What was this bâ—tred but the Reprobation Reiection and condemnation by God his owne moâ—th of this wicked Esau lyke as in the last verse of the fyrst Psalme where it is sayde that the Lorde knoweth the wayes of the iusâ—eâ— that is he hath them wrytten in his booke in the Heauens â—e loueth them as is sayd of Iacob he hath such care ouer them that they can not fall but vnto the glorye of God and theyr owne commodity and by the course of the contraries compared together in that Psalm it should be added the Lord knoweth not the wicked like as Christ sayth it shall bée answered vnto them I knowe you not the latter parte of the verse is that the way of the wicked shall perishe so that it appeareth to bee all one not to bee elected accepted and knowne of God and to perish and to be as a Reprobate condemned And Felinus foorthe of Kimhy doth note that that parte of the laste verse of the. 2. Psalme God beeing angrye you shall perishe foorthe of the waye dothe expounde this of the fyrste Psalme so that the Election knowledge loue and fauour of God and eternall saluation cannot be separate Like as his anger and hatred reprobation and condemnation consequently doo followe in Caine Esau Pharao Iudas the Pharisées and lyke obdurate persons so manifestly vttering them selues to bée of that sort whome God alwayes hated The chyldren not of Abraham but as Christ answereth vnto them of their father the deuyl who was a murtherer from the begynning lyke as his chyldren haue bene also euer syth the begynning of the world and therefore must of necessitie be hated of the most mercifull Lorde who is compelled by the order of his workes to vse these wicked roddes and cruel scourges for the chastisement of his childreÌ„ doing many times the works straunge from his nature that he may doo his worke of his mercy peculyar vnto his nature And than vtterly breake hate reiect and cast away into euerlasting fyre vtter destruction this rodde and scourge lyke a most merciful Father fauoring his children and hating the rodde Lyke as he sayth by his prophet Woo vnto Assur the rodde of my fury and the staffe of my indignation and after promyseth to breake the staffe and cast away the rodde Psal. 10. Suffering in the meane season yet these instruments of his wrath prepared vnto destruction with great patience for this ende that he maye vtter the ryches of his glory towards the vessels of glory which he hath prepared vnto glory Thus was Pharao the manifest scourge and rodde of God to correct to chastice to exercyse the Israelytes and to spreads the power of God through all the worlde Therefore was Moyses sent vnto him with the rodde of God his mighty mercy to breake in sunder this rodde of chastisement And the Lorde sayd vnto Moyses I haue appoynted thée to bée the God of Pharao and Aaron thy brother shall be thy Prophete thou shalt speake vnto him all that I commaunde thée And he shall speake vnto Pharao to let go the chyldren of Israel forth of his lande But I wyll harden his harte sayeth the Lorde and I wyll multyplie my sygnes and wonders in Egypt and hée shall not heare you And I wyll bryng myne Armie and people â—oorth of the Lande of Egypte by most greate iudgementes and the Egyptians shall know that I am the lord Exod 12. Againe the Lorde sayth Nowe shall I stretche my hande to stryke thée and thy people with a plague and thou shalt peryshe from the earth for therefore haue I caused thée to stande for so is the Hebrewe worde that I maye shewe in thée my strength and that my name maye bée renowned through all the earth Exod 9. Then the Lorde sendeth a great hayle so that feelyng the hande of God the tenth tyme Pharao was compelled to crye The Lorde is iuste and I and my people are synners as followeth in the same Chapter Yet for all this the Lorde hardeneth his harte that hée pursueth the chyldren
conceyue any euyll opinion of God euery good gyfte and euerie perfyte gyfte is from aboue descending from the Father of lyght with whom is no variablenesse neither change into darkenesse that hée shoulde geue nowe good things nowe euyll now lyght nowe darkenesse No sayth the Apostle Paule let God be true and all men lyars Can God be vniust Howe shall he then iudge the worlde Rom. 3. Againe God sayeth by his Prophete Ezechiel I wyll not the death of a sinner but I wyl rather that the sinner conuert repent and lyue And vnto wicked Ierusalem sayth our sauiour Christ O Ierusalem Ierusalem which slayest the Prophetes and stonest them that are sent vnto thée Howe ofte would I haue gathered together thy chyldren as the Hen gathereth her Chickins vnder her wings and thou wouldest not Loe thy house therefore is left desolate Mat. 23. Loe héere appeareth the goodnesse of the lyuing Lord so dillygently callyng the wicked to him by his worde by his Prophetes by his messengers and at the length by his owne sonne that he can not in any case be accoumpted the Aucthor of theyr euyl nor cause of theyr fal But contrary wise theyr owne wylfull and wycked stubbernesse is the cause of their euyl and the onely occasion of theyr fall as it is written Thy perdition and destruction is of thine owne selfe but onely of me is thy saluation And infinite scriptures to the same purpose appertayning That wée may saye with Daniel vnto thée O Lord belongeth ryghteousnesse and to vs the shame and couering of our faces Daniel 9. Secondly The testimony of the consciences of the wycked which shall accuse or excuse them at the great dayâ— which is alwayes of the force and valure of a thousande wytnesses which is the worme that shall neuer dye but gnawe the wycked for euer Esai 46. This conscience I say of theyrs shall condempne the wycked and what shall God then doo Or wherein is his dreadfull maiestie to bée charged Caine by his owne conscience is compelled to confesse greater is my wickednesse then can be râ—â—ytted Thou castest mée from the face of the earth sayth hée and I must hyde mée from thy face Loe the iust iudgement of God and his worthy condempnation openly confessed Who dare then blame God Caine dare in no wyse doo it Neyther yet prowde Pharao who condempned in his owne harte and conscience accuseth him selfe and his people and iustiâ—yeth God delyuering all men from this wicked blasphemy saying openlye I haue sinned nowe the Lord is iust and I and my people are wycked Exo. 9. What doeth Iudas Doeth hee not crye lykewyse I haue synned betraying this innocent blood Math. 27. And to vtter in dâ—â—de that thing he felt within his brâ—ast he is compelled to take aduengaunce and execute a iudgement moste terryble against him selfe vttering to all the world him selfe most wicked and that the iustice of God punishing suche wycked Traytours and murtherers ought most worthily to bée feared magnifyed and reâ—erenced throughout the whole worlde Lyke as all the other wycked and desperate persons which for anguishe of harte and terrour of conscience doo murther themseluos doth euidently and continually witnesse vnto the worldes ende that there is a iust Lorde the God of iudgement whome they doo feare and before whose face they dare not appeare to accuse him of any sinne but rather taking the crime blame shame and punishment vnto them selues who worthily by theyr owne conscience haue deserued it doeth thus torment themselues and with violent handeâ— aduenge the sinne they haue commytted in theyr owne synfull souleâ— and bodyes Thus must God alwayes bée founde iust and ouercome when he is iudged by the testimony of our owne conscience which shall accuse or excuse vs at the great daye Roma 2. Wherefore let no man be so foolyshe to saye that God is the Author of euyll vnlesse he wyll bée accompted worse than Cain more proude than Pharao more wycked than Iudas or any other the Reprobate from the begynningâ—â— Thirdly the nature of sinne being deâ—yned by the authorytie of Scriptures to bée a thought worde or deede contrary to the wyl of god For such things onely defyle the man as Christ our master sayth Math. 15. And therefore are onely to bée accompted sinne No such thought can bée attrybuted or ascrybed vnto God as can be against his wyll therefore no sinne can bée his worke Neyther can he bée the Aucthour of euyll which therefore is called God because he is the Aucthour and geuer of all good and so farre from euyll that he turneth all our euyll to some good our sinne to the vttering of his grace our lyes to the declaration of his trueth No this is the perfit workemaster which worketh all things without fault or trespasse all other doo fayle faulâ—e â—â—espasse and sinne in al their workes that he may be iustifyed in all his dooings and al creatures fal down before his face presence Who though he doo worke al in al things yet doth he worke the same to such godlye ende and purpose knowne onely to his maiestie that though we be compelled to say God is the author of the faâ—t yet must we answere but not of the cryme Because he is the Maister of the house and Lorde ouer the family and therefore may doo any thing without the blame of his seruaunts And lyke as that which is no faulte in the maister of the house is a great faulte many tymes in any of his seruaunts because it is the breaking of theyr maisters commaundement Euen so doubtlesse the selfe same worke is sinne in God his seruaunts and creatures which to God is no â—â—nne but an ordinary worke appoynted â—or some speciall purpose eyther for the manifestation of his power as was the hardeninge of Pharao or for the declaration of his mercye as was the fall of Dauid of Peter of Marie Magdalen and all other repentant sinners And whereâ—ore I pray you may not this Lorde thus vse his owne seruauntes without any blame of sinne seeing that hée hath created and made them all onely to serue hys glorye hys iustice and hys mercye Or howe can hee bee vniuste or the authour of anye synne by whome all the worlde muste bee iudged and broughte to the balance of iustice and equitye When the first worlde shall be condemned for their sinne and iniquitye and wée nowe lyuinge shall bee iudged for â—ure sinnes specially all those whiche not onely doe euyll them selues but are Authors and â—aultors to wicked doers Romaines 1. Fourthly The maiestie of God can bée subiect to no sinne bicause it can be vnder no lawe And that onely is worthely called sinne whiche is done agaynst a Lawe therefore no worke that God dothe oughte to be accompted euyll eyther that he is the occasion of any euyll whiche onely is the minde sence spirite and power of the Lawe wythout whome no lawe of it selfe is good For euerie good lawe is the minde wyll and
thine hand Ios. 11. 19. 20. There was not a Citie which made peace with the children of Israel besydes the Hiuites the inhabitantes oâ— dwellers in Gibeon all other they 〈◊〉 by battell For it came of the Lorde to harden theyr heartes to come against Israel in battell 1. Sam. 2. 25. And they hearde not the voyce of theyr Father because the Lord was minded to slaye them 2. Sam. 12. 11. So sayd the Lord behold I wyll rayse vp euyll against thée out of thine house wil take thy wiues before thine eyes and geue them to thy neighbour and he shal lye with thy wyues in the sight of this sonne 2. Sam. 24. 1. And the wrath of the Lord was moreouer angry against Israel and he styrred vp Dauid against them saying goe number Israel and Iuda 1. King. 12. 15. And the King heard not the people for the cause was from the Lorde that he might performe his word which he had spoken by the hand of Ahiiah the Silonite vnto Ieroboam the soÌ„ne of Nebat 1. King. 22. 23. Nowe therefore behold the Lorde hath put a spirite of lying in the moâ—th of all these thy Prophetes 2. Kin. 18. 25. And now haue I comen vp against this place without the Lord to destroy it The Lord sayd vnto mee goe vp against this Land and destroy it 2. Chron. 11. 4. Thus sayd the Lorde Goe not vp nor fyght against your brethren returne euery man vnto his own house for this thing is done of mee 2. Chro. 22. 7. And the treading down of Ochozias came of God. 2 Chron. 25. 20. And Amazias held not him selfe contented for it was of God that hee myght delyuer them into the hande of the enemie Nehem 9. 36. 37. Beholde we are seruants this day that in the land which thou gauest vnto our Fathers c. And it yéeldeth much fruit vnto the Kings which thou hast set ouer vs for our sinnes Iob. 1. 21. The Lorde hath geuen and the Lorde hath taken away the name of the Lorde be blessed Iob. 34. 30. Because a man that is an hypocrite raigneth and because of the offence of the people Psal. 105. 25. He turned their heart that they should hate his people and practise disceypt against his seruauntes Esa. 10. 15. Shall the axe boast it selfe against him that he weth therewith or shall the sawe set vp it selfe against him that moueth it as if the rodde should lift vp it selfe against him that taketh it vp or as if the staffe should exalt it selfe as though it were no woodde Esa. 54. 16. Beholde I haue created the Smyth that bloweth the coales in the fyre and him that bringeth forth an instrument for his worke I I saye haue created the destroyer to destroy Esa. 63. 17. Lorde why hast thou made vs to erre froÌ„ thy wayes and made vs to depart from thy feare Iohn 12. 40. and Esa. 6. 10. He hath blinded theyr eyes hardened theyr hearts least they should see with their eyes and vnderstand with theyr heart and should turne and I should heale them Iere. 48. 10. Cursed be he that doth the worke of the Lorde negligentlie and cursed bee hee whiche kéepeth backe his sworde from blood Act. 2. 23. Him I saye when you had â—aken being delyuered by the determiâ—ed counsell and prouidence of God ye haue slayne with wycked handes being fastened to the crosse Act. 4. 27. 28. For doubtlesse against â—hine holy sonne Iesus whom thou haddest annoynted both Herode and Ponâ—tius Pilate with the Gentiles and theâ— people of Israel were gathered together â—to doo whatsoeuer thine hand thy couÌ„sell had determyned before to be done Rom. 9. 18. Therefore he hath mercy on whome he wyll haue mercy and hardeneth whome he wyll harden 19. Thou wylt saye then vnto mée why is ye yet angrie for who hath resysted his hyll Rom. 11. 32. For God hath shut vp all in disobedience that he might haue mercy on all Gal. 3. 22. For the scripture hath shut vp all thinges vnder sinne that the promyse by the fayth of Iesus Christ might be geuen to them that beléeue â— Thes. 3. 3. That no man should bée moued in these afflictionsâ— For ye your selues knowe that wee are appoynted there vnto Rom. 8. 29. For whome he knew before those hee also Predestinated to bee made lyke the image of his sonne 1. Pet. 3. 17. For it is better if the wyll of God wyll so haue it that ye suffer for euyll doing 1. Pet. 4. 19. Wherefore let them that suffer according vnto the wyll of God commytte their soules vnto him in well doing as vnto a faithfull creatour The seconde Aphorisme THe selfe same God from euerlasting hath purposed and decreed in himselfe to create all things at their seasons to his glorye but namely men and that after two sorts altogether diuers the one to the other to wyt in such maner that some whome it pleaseth him according vnto his secreete wyl he maketh through mercy partakers of his glorie whom out of the word of God we do call vesselles of honour elect or chosen soÌ„nes of the promise and Predestinate or fore-ordained vnto saluation and in other whome also it pleaseth him to styrre vp to that ende he sheweth his wrath and his power that in them also he might be glorified whome lykewise we call vessels of dishonour and wrathâ— and vnapte to euerie good worke Proues out of the worde of God. Prou. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for an euyll daye Esa. 43. 6. I wyll say vnto the North geue and vnto the South kéepe not back Bring my sonnes froÌ„ farre my daughters froÌ„ the vttermost part of the earth 7. All shal be called by my name and I created them for my glory I formed them and also made them Eph. 1. 5. 6. Who hath predestinate or foreordayned vs whome he would adopt or chose into his sonnes through Iesus Christ vnto him selfe according to the good pleasure of his wyl vnto the praise of his glorious grace wherwith he hath made vs to be accepted or to be lyked of in that his beloued Rom. 9â— 23. And that he might make known the ryches of his glory towards the vesselles of his mercie the which he hath prepared vnto glory Rom. 8. 29. For whome he hath foreknown those also hath he Predestinate that they might bée made lyke the Image of his sonne Rom. 9. 7. 8. But in Isaac shal thy séede be called that is not they which are the children of the fleshe are the children of God but they whiche are the sonnes of the promise are coumpted in the séede Ro. 9. 21. Hath not the Potter power ouer the claye to make out of the same lumpe one vessel vnto honour and another vnto dishonour 1. Cor. 2. 7. But we speake the wisdom of God lying in a mistery that is euen the hyd wisedome which God had determyned
were not redeemed with corruptible thinges as syluer and golde from your vaine conuersation c. 20. Whiche was foreordained before the foundation of the worlde were layd but was declared in the last times for your sake Iosua 24. 2. And Iosua sayde vnto all the people Thus sayth the Lorde God â—f Israel your Fathers dwelt beyonde â—he flood of olde tyme euen Thare the Father of Abraham and the Father of Nachor and serued other Gods. 3. And I tooke your Father Abraâ—am from the place which was beyond the flood Ezec. 16. 8. And I passed by thée and sawe thée and beholde thy tyme was as the tyme of loue and I spread my garmentes ouer thée I couered thy shame c. Esai 65. 1. I made my selfe manifest to them that asked not I was founde of them that sought mée not I sayde Beholde mée beholde mée vnto a Nation that called not vpon my name Eph. 2. 3. Among whome also we all had our conuersation in tymes paste in the lustes of our flesh doing such things as pleased our fleshe and our mindes were by nature the sonnes of wrath as well as they 4. But God which is rytch in mercie for his great loues sake wherewith he loued vs. 5. Euen when we were dead by sinnes raysed vs vp togeather through Christ by whose grace ye are saued 11. Wherefore remember that ye béeing in times past Gentyles in the fleshe whiche were called vncircumâ—icion of that which is called cyrcumsicion in the fleshe and which is made with handes 12. That ye were I saye at that time without Christ and were alâ—aunts from the common wealth of Israel and were straungers from the couenaunt of promise hauing no hope and were without God in the worlde 13. But now in Christ Iesus ye which once were farre of are made neere by the blood of Christ. Rom. 5. 10. For if when we were enemyes wée were reconcyled or made friendes with God by the death of his sonne much more being now reconciled or made friendes wée shall be saued by his lyfe 1. Pet. 2. 10. Ye which were sometyme no people are nowe the people of God which were not vnder mercy haue now â—btayned mercie Ioh. 9. 41. If ye were blind you should haue no sinne but now ye say we see and therefore your sinne remaineth Ioh. 3. 19. And this is the condemnation that light is comen into the worlde but men haue loued darknes more then â—light because their workes are euyll Rom 1. 18. For the wrath of God is reuealed from heauen against al vngodlinesse and vnrighteousnesse of men as who with holde the truth vniustly Rom. 2. 15. Who shewe the effect of the law written in their heartes their conscience also bearing witnesse and their thoughtes accusing one an other or excusing Act. 14. 17. All though hée hath not suffered him selfe to be without witnes in that he doeth good vnto vs geuing vs raigne fruitful seasons from heauen filling our heartes with foode and gladnes Ro. 2. 14. For wheÌ„ the Gentyles which haue not the law do by nature y things of y law they hauing not the law are a law vnto them selues Act. 14. 17. Althought he hath not suffered him selfe to be c. Rom. 7. 7. What shall we say then Is the lawe sinne God forbyd naye I had not knowne sinne but by the lawe For I had not knowen luste except the lawe had sayd thou shalt not luste 1. Tim. 2. 5. For there is one God and also one mediator of God and man the man Iesus Christ. 2. Tim. 2. 25. Instructing them whiche are contrary minded if God at any time wyll geue vnto them that they may repent and know the truth 19. And that being escaped out of the snare of the Diuyll of whome they are taken captiue they may receyue helth of minde to do his wyll Act. 2. 37. When they heard these things they were pricked in heart and sayd vnto Peter and vnto the rest of the Apostles men and brethren what shall we doo 38. And Peter said vnto them Repent and let euery one of you be baptized in â—he name of Iesus Christ c. 1. Ioh. 2. 1. Litle children these thinges â— wryte vnto you that you shoulde not â—inne But if any man sinne c. The Seuenth Aphorisme THerefore after that seuere or sharpe preaching of the lawe 1 hee setteth foorth vnto them grace and gentlenesse of the gospell yet adding this condition if they beleeue in Christ 2 vvho alone can delyuer them from condemnation 3 and geue vnto them power and right to obtaine the heauenlie inheritaunce Proues out of the word of God. Ioh. 1. 12. And as many as receiued him â—he gaue vnto them this dignitie to bée made the sonnes of God to wyt vnto them that beléeue in his name Ioh. 3. 16. For so God loued the world that he gaue his only begotten sonne c. Rom. 1. 19. For I am not ashamed of the gospel of christ For it is the power of God vnto saluation vnto euery one that beléeueth to the Iew first and also to the Gréeke Rom. 8. 1. Now therefore there is no condempnation to them whiche are in Christ Iesus that is which walke not after the fleshe but after the spyrite 1. Ioh 2. 1. My lyttle chyldren these things write I vnto you that you sinne not If any man sinne we haue an aduocate with the Father Iesus Christ the righteous c. Ioh. 〈◊〉 And as many as receiued him he gaue vnto them this dignitie that c. Ioh. 3. 16. For God so loved the world c. Rom. 1. 16. For I am not ashamed of the gospell of Christ c. Rom. 5. 1. Being therefore iustifyed or made righteous by faith we haue peace towarde God through our Lorde Iesus Christ. The nynth Aphorisme AND because all these thinges should bee done in vaine if God dyd sette foorth these secreetes vnto men onely by the outwarde preaching of his worde vvrytten and openlie published in the Churche of God 1 vvhiche notvvithstanding is the ordinarie and necessarie instrument by supposition vvhereby Iesus Christ is communicated or imparted vvith vs 2 therefore vvhen as hee hath to doo vvith his electe and chosen togeather vvith the outwarde preaching of the vvorde hee ioyneth the inwarde power of the holie spyrite vvhich doeth not as Sophisters doo suppose repayre or renewe the remnauâ—tes of theyr free vvyll for vvhatsoeuer freevvyll is lefte vnto vs it doeth consiste or lye in this 3 that vvee sinne vvyllinglie 4 shunnishe God 5 hate him 6 yea and moreouer can neither heare him 7 nor beleeue him 8 nor acknowledge the gyfte of God 9 no nor once so muche as thinke any good thing 10 and to bee short that vve bee vvholy subiecte vnto vvrath and the curse 11 But contrararywise rather turneth theyr stonie heartes into fleshie 12 draweth 13 teacheth 14 lightneth their eyes 15 openeth their sence heart eares and vnderstanding Proues out
24. Reade the Parrable of the Sower Act. 1. 16. Men and brethren this Scripture must needes haue beene fulfylled which the holie ghost foretolde by the mouth of Dauid as concerning Iudas c. 17. For he was numbred with vs and had obtained part of his ministerie Ioh. 6. 37. Whatsoeuer my Father geueth mee shall come vnto mee and him that coÌ„meth vnto mée I cast not away Ezec. 13. 9. And mine hande shall be vpon the Prophets that sée vanity and diuine lyes they shall not bée in the assemblye of my people neither shal they be written in the writing of the house of Israell c. 1. Ioh. 2. 19. They went out from vs but they were not of vs for if they had béene of vs they would doubtles haue continued with vs c. Ioh. 8. 34. Uerily veryly I say vnto you whosoeuer committeth sinne is the seruaunt of sinne Rom. 5. 12. Therefore like as by one man sinne hath entred into the world and by sinne death and so death went ouer all men in as much as al men haue sinned Rom. 6. 20. For when as ye were serâ—auntes of sinne ye were fréede from righteousnesse Rom. 7. 14. We know that the law is spirituall but I am carnall or fleshly sould to be subiect vnto sinne Rom. 8. 7. Because that the vnderstanding of the fleshe is enmitie against god For it is not subiecte vnto the lawe of God neyther in deede can bée 2. Pet. 2. 22. But it happeneth vnto theÌ„ which is wont to be sayd in the prouerb the dogge is turned againe vnto his vomyt and the sowe that was washed to hyr wallowing in the myre 1. Tim. 4. 1. For the spirit sayth plainly that it shall come to passe that in the latter times some shall fall from the fayth geuing héede vnto disceauing spirites and vnto doctrines of Deuyls Math. 12. 43. Read the parable of the seuen spirites Rom. 9. 19. Thou wilt then say vnto mee why is he yet angry For who hath withstood his wyll 2. Thes. 2. 6. Whose comming is by the working of Sathan with al power and signes and lying wonders 10. And wyth all diceit of vnrighteousnes in them that perish for that they haue not receaued the loue of the truth that they might be saued 11. And therefore God shall sendâ— them strengthe of disceyuing that they should beleeue lyes Ioh. 3. 19. And this is the condemnation that light is commen in the worlde but men haue loued darknes more then light because their workes are euyl Esa. 63. 1â— Wherefore hast thou O Lorde made vs to goo a straye from thy wayes thou haste made our hearte goo backe from thy feare Exod. 4. 21. Sée that thou doo all the wonders before Pharaoh which I haue put in thine hande and wyll harden his hearte that hée shall not let the people goe ¶ There are also moeâ— places vvhiche vve haue rehearted aboue Chap. 2. Aphorisme 1. Esa. 6. 10. Harden the hearte of this people and make his eares heauy and daube his eyes leste happyly he should see with his eyes and heare with his eares and his heart should vnderstand and when he is conuerted there should 〈◊〉 â—â—aling vnto him Rom. 11. 32. For God hath shut vp all 〈◊〉 vnder dissobedience that he might 〈◊〉 mercy on all Exod. 8 32 And Pharaoh hardened his 〈◊〉 this time also and let not the 〈◊〉 c. 〈◊〉 9â— 8. Harden not your heartes as 〈◊〉 Meriâ—ah as in the day of Massah in the Wildernesse Act. 7. 42. And God turned him selfe away and gaue them vp into the seruice of 〈◊〉 hoast of heauen as it is written in booke of the prophets Rom. 1. 29. Wherefore the Lord gaue thâ—â— ouer vnto filthy lustes 2. Reg. 22. 23. Now therefore beholde 〈◊〉 Lord hath put a spirit of lying in the 〈◊〉 of al thy Prophets and the Lord 〈◊〉 spoken euil vpon thee â—oh 1. 3. 2. The Deuyll put in the heart of Iudas to betray Iesus 2. Cor. 43. 4. But if our gospell bée hidden it is hidden in them that perish in whome the God of this worlde hath â—â—nded their mindes that is to say in the Infidelles or vnbeléeuers that the lyght of the glorious gospell of Christ who is the Image of God shoulde not shine vpon them 2. Tim 2. 26. And that being escaped out of the snare of the Deuyl by whome they are kepte prisoners they might receyue health of minde to his wyll 1. Tim. 1. 19. Hauing fayth and a good conscience which some haue put away and as concerning fayth haue made â—hypwracke Prouer. 16. 4. God hath made al things for him selfe yea euen the wicked man for an euyll daye Exod. 9. 16. And truely for this cause haue I ordayned thée that I might shew vnto thée my power and that they shoulde declare my name in the whole yearth Rom. 9. 21. Hath not the potter power ouer the clay to make of the same lump one vessell vnto honour and an other to dishonour 22. What and if God wyllyng to shew forth his wrath and to make knowen â—is power suffered with much gentleâ—esse the vesselles of wrath prepared to â—estruction The sixt Chap. Of the laste and full execution or performing of the counsell of Godâ— both in the chosen and also in the ofcastes The first Aphorisme FOrasmuch as God is verie righteousnesse it selfe it is meete that he should saue the ryghteous and condempne the vnrighteous 1 But they onelie amongste men are righteous vvho being vnyted and graffed in Christe by saith yea and also rooted in him and being made one bodie vvith him 2 are in him and by him iustifyed and sanctified that is made righteous and holie VVhereby it is proued 3 that the lyfe wherevnto they are ordained to the glorie of God doeth by a certaine right appertaine vnto them onelie Proues out of the word of God. Ioh. 17. 21. That all may be one as thou Father arte in mee and I in thee that they also maye bee one in vs that the worlde maye beleeue that thou hast sent mee Rom. 9. 5. For if being planted with him we haue growne in the likenesse of his death euen so shall we growe in the lykenesse of his resurrection or rysing againe Col. 2. 7. Rooted and buylt in him and stablished in the faith as ye haue beene taught abounding therein with thankes geuing 1. Cor. 10. 16. The cuppe of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ Rom. 8. 50. And whome he hath predestinated or foreordained these also hath he called and whome he hath calâ—ed those also hath hée iustified or made â—ighteous And whome he hath iustified 〈◊〉 made righteous those also hath hee â—â—lorifyed 1 Cor. 1. 30. But ye are of him in Christ â—esus who of God is made vnto vs wisâ—om and righteousnesse and sanctiuÌ„caâ—on and redemtion 2 Cor. â— 5.
daylie against distrust vvith heauenlie armour 15 vve maie learne not to behaue our selues negligentlie but to continue stoutlie to honour him to loue feare and call vppon him 16 so that vve maie daylie more and more as touching vs as Peter sayeth Make our callinge and election sure And moreouer howe shall hee abyde sure and stedfaste against so many noisome temptacions vvithin and vvithout and against so many as the vvorlde termeth them assaultes of Fortune vvhiche hath not firste assuredlie grounded in his minde that vvhiche is moste true to vvyt that God according to his good pleasure doeth all thinges vvhatsoeuer they bee and vvhat instrumentes so euer hee vse to the profite of those that are his amongst vvhose number he must bee reckoned vvhich is set in this daunger Proues out of the worde of God. Rom. 8. 29. For whome he hath foreâ— knowne those also hath he foreordeyned to bée made lyke vnto the Image of his sonne that he might be the fyrst borne among many brethren 30. And whome he hath forehordeined those also hath he called an whome he hath called those also hath hée iustified or made righteous and whome he hath iustified those also hath hée glorified Eph. 1. 4. As he hath chosen vs in him before the foundations of the worlde were layd that wee shoulde be holy and vn blameable before him through loue 5. Who hath foreordeined vs whome he would adopt or chose vnto his sonnes through Christ in him selfe according to the good pleasure of his wyll 9. The mistery or secréete of his wyl being opened vnto vs according vnto his frée good will which he had purposed in him selfe Ioh. 10. 27. My shepe heare my voice and I knowe they follow mée Rom. 5. 2. Through whome also by â—aith we had this entry into this grace â—y which we stand and glory vnder the hope of the glory of God. Rom. 8. 38. For I am persuaded that neyther death nor lyfe neyther Angels â—or principalities neither powers neither things present nor things to come 39. Neyther height nor depth neyther any other thing creatâ—d can separate vs from the loue of God which is in Christ Iesu our Lord. â— Cor. 2. 10. But God hath reuealed or opâ—ned them vnto vs by his spirit For the spirit searcheth all thinges euen the depthes of God. 1. Iohn 3. 24. Hée tht kéepeth his coÌ„maundementes dwelleth in him and hâ— in him And by this doo we knowe that he dwelleth in vs towyt by his spirite which he hath geuen vs. Psal. 95. 7. 8. To day if ye wyll heare his voice harden not your hearts as in Meriba as in the day of Massa in the wildernes Ioh. 10. 27. My â—héepe heare my voice and I know them and they follow mée 2. Cor. 13. 5. Trye your selues wheâ—ther you bée in fayth or no proue your selues Whether you knowe your selâ—es or no to wyt Iesus Christ to be in you Gal. 4. 6. Because you are the sonnes of God God hath sent forth the Spirit of his sonne into your heartes crying Abba Father 1. Ioh. 3. 24. He that kéepeth his commaundementes dwelleth in hym and he in him and by this do we know that he dwelleth in vs to wit by the spyryt which he hath geuen vs. 1. Cor. 2. 10. But vnto vs hath God reueled or opened them by his spirite For the spirit searcheth al things euen the very depthes of God c. Rom. 6. All most in the whole Chapter 1. Iohn 3. 9. Whosoeuer is borne of God doeth not commytte sinne because his seede abideth in him neyther can he sinne because that he is borne of God. Rom. 6. 11. Lykewise gather ye also that ye your selues are both dead vnto sâ—nne and do also liue vnto God through Christ Iesu our Lord. 12. Let not sinne therefore reigne in your mortall body that you should obey sinne in the lustes of the body Ephes. 4. 29. Let no filthie speache come foorth of your mouth but if any be profitable for the vse of edifying that it maye mynyster grace vnto the hearers 30. And doo yée not make sadde that holy spirite of God by which ye are sealed vnto the daye of redemption Rom. 8. 26. Lykewise the spyrite also helpeth our infirmyties or we aâ—â—enesses for we knowe not what to praye as wée ought but the spyrite it selfe maâ—eth request for vs with sighes that can not be expressed Rom. 7. 24. Wretche that I am who shal delyuer mée from this bodie of death Rom. 8. 15. For ye haue not receaued the spirite of bondage vnto â—eare but ye haue receyued the spyrite of adoption through whome wée crye Abba Father 16. Which verie spirite beareth witnesse togeather with our spirite that we are the sonnes of God. Rom. 8. 27. But he that searcheth the heartes knoweth what is the meaning of the spirite because that hée maketh request for the Saints according to the wyll of God. Eph. 1. 13. In whome ye also haue hoped hauing heard the word of truth c. 14. Which is the earnest of our inheritaunce c. Eph. 4. 30. And make not sadde that holye spirite of God by whome you are sealed vnto the daye of redemption 2. Cor. 1. 22. Who also hath sealed vs and hath geuen the earnest of the spirite in our hearts Rom. 11. 29. For the gifte and calling of God are such that he can not repent him of them Hebr. 6. 17. Wherein God wylling abundauntly to shewe vnto the heyreâ— of promyse the vâ—chaungeablenesse of his counsel bound him self by an oath 2. Tim. 2. 19. But the foundation of God standeth sure hauing this seale The Lorde knoweth who are his And let euery one that nameth the name of of Christ depart from vnrightousnesse Rom. 8. 38. For I am persuaded that neither death nor lyfe neither Angels nor principalytyes nor powers neither things present nor thinges to come 39. Neyther height nor depth neyther any thing created can separate vs from the loue of God which is in Christ Iesu our Lord. Ioh. 3. 33. He that receyueth his witnesse hath sealed that God is true Rom. 4. 20. But he was made strong by fayth geuing the glory vnto God. 21. And being fully persuaded that hâ— was also able to doo that which hée had promised Rom. 5. 5. Hope maketh not a shamed because the loue of God is shed abroade in ourâ— heartes by the holy ghost which is geuen vs. Heb. 4. 16. Let vs therefore boldly approche vnto the throne of grace that we maie obtaine mercie and finde grace to helpe in tyme of néede 1. Cor. 1. 9. God is faithfull by whome ye are called into the fellowshippe of his sonne Iesus Christ our Lord. 1. Thes. 5. 24. He is faithful which hath called you who also wyll bring it to passe Heb. 10. 22. Let vs approche with a true heart and certaine perswasion of faith with pure heartes from an euyll conscience 23. And hauing our body washed with pure water let vs holde fast the
to beare his Image vpon earth of iustice righteousnesse innocency But because this Image could by no creature perfectlye bée expressed vnlesse the same were fully replenished with the self same Godhead because that all things besidesfoorth had some imperfection bewraying theyr originall the darknesse as Iohn calleth it the Tohu and Bohu as Moyses doeth it name The vaine vanitie and wylde deformitie whence they were by creation altered recouered and brought into lyght and lyfe as appeared in Adam fallyng from trueth to lyes straight at the begynning nowe of necessitie the sonne of God who onely is good of nature becommeth man and taketh this office to beare the Image of God inuisible Colo. 1. And to be the head of that spyrituall perfection which was to be wrought in mankinde by his aforeappointed purpose and becommeth the fyrst begotten of all creatures for by him were all thinges created both in heauen and earth visible and inuisible maiestie Lordshyp rule power by whome and in whome all things are created and hée is before all creatures and in him all thinges haue their beeing And he is the head of the bodie he is the begynning and first begotten of the head that in all things he might haue prehemineÌ„ce For it pleased the father that in him should dwell al fulnesse and by him to reconcyle all thinges to himselfe And to set at peace by him through the blood of his crosse both things in heauen and things in earth for euen you sayth Paule which in tymes paste were straungers because your minds were set in euyl works hath he now reconcyled in the body of his flesh through death to make you holye and blamelesse and without fault in his sight Seeing then that this cannot be denied to be the course of God his holy working to dryue away this darknesse and to bring man to his lyght to take away sinne to bring man to a lyfe blamelesse the state of innocencieâ— and his owne likenesse shal it not bee most necessarye to haue Preachers Teachers to tell vs the same and to admonishe vs wherevnto we be called seeing of our selues and our owne reasons no such thing can be perceyued Therefore haue we preachings exhortations as Paule sayth for when the worlde thorowe wisdome knew not God in the wisdome of God it pleased God through the foolyshnesse of Preaching to saue them that beleeued 1. Corin. 1. And as hee also sayth of him selfe in another place Wée doo Preach this ryches in Christ the hope of your glory warning all men and teaching all men in all wisedome to make all men perfyte in Christ Iesu. Thus serueth then exhortations dehortations comminations and publycations of the lawes and wyll of our Lorde God that hee maye bee knowne the Lord and gouernour ouer all the thynges hée hath created and the onely lawe maker amongst his creatures publyshing vnto all that perfecte equitie and iustice which ought in no case to be resysted Whervnto if they can not attayne they must confesse and knowledge their owne infirmity and weakenesse and submyt them selnes vnder the mightie hande of God and so dooing they shall be receyued as chyldren of the most louing and most mercyfull father in suche degrées of perfection as hee hath appoynted to the beautifying of the bodie of his sonne our head So that the Lorde God doeth teache all and lyghten all men that come into the worlde bothe chosen and Reprobate with such a knowledge as doth the good Prince which vnto all his Subiects proclaimeth his statutes and publysheth his lawes but lyke a good and tender father he leadeth his children regenerate and borne a newe neyther of fleshe nor blood nor the wyll of man and guydeth them with his fatherly spyrite in the pathes of the same lawes wryting in theyr hartes what is his good wyll and pleasure In the which course of God his wonderfull worke the wicked hath no cause to complayne for as theyr father whom they doo followe is named the Prince of this world so they haue the world at wyll and are riche roysters and welthy worldlings tramplyng vnder theyr feete poore Abel and the despysed Christians neyther wyl they change their estate with any such no when they are called from darknesse to be partakers of light of life and the heauenly daynties layde vp in poore Christ they despised that estate excusing their purchases theyr marchaundice and their earthly lustes and delyghtes Luke 14. Wherfore in the other worlde they that héere are â—ppressed shall haue comfort and the other forment Such is the order then of God his working that by the contrarietie of the chosen and reprobate of Iacob and Esau of Pharao and Israel and the wisedome of God and the wisedome of the world he wyl set forâ—h his maiestie his power his diuinityâ— his Godhead so much as may be knowne vnto man that is to say in his wisdome iustice mercy almightynesse For comparing his wisedome to any other wisedome nowe appeareth the contrarie that it is very foolishnesse euen darknesse compared vnto lyght death vnto lyfe lyes vnto trueth as Paule sayth When they accoumpted themselues wyse they were made very fooles and chaunged the trueth with lyes the glory of the immortal God to mortall corruptyble creatures They following their owne righteousnesse could not come to the ryghteousnesse of God in Iesu Christ. Wherefore of necessitye God dyd shut all vnder synne that his mercie myght flow ouer all And that his mighty power myght appeare hée hath created the heauens and earth wherein we doo see lyght and darknesse death and lyfe shame and glorye weaknesse and strength lyes and trueth ryghteousnesse and vnryghteousnesse to serue to the settying foorth of his glorie that man may bée dryuen to saye with Paule O the depth of the ryches of the wisdome and knowledge of god How incomprehensyble are his wayes Howe vnsearchable are his iudgemeÌ„ts For who hath knowne the minde of the Lorde Or who hath bene his couÌ„seller Or who hath giuen him ought aforehand that he might bée repayed For by him and through him and in him are all things to him bee prayse for euer Amen And as this holy Apostle Paule doeth submytte him selfe to the great depth of the wysdome of God and his wonderfull Regiment and prouidence and woulde â—eate and dryue downe all fleshe by the consideration of the same So also all our Fathers from the begynning hath layde this the onely foundation of theyr fayth Wherefore Moyses beginneth to stablish the fayth of man at the historie of the creation and so foorth by the order of God his present gouernaunce about the things made and created And Dauid for a confession of his fayth pronounceth of this prouidence Psalm 95. I doo knowe that thou art a great Lord and a Lord aboue all Gods. All thinges whatsoeuer the Lordes pleasure was hée hath made in the Heauens the earth the Seas and the bottomlesse waters Againe by the worde of God
all things were set in their places and by the spyrite of his mouth all the powers that be in them And Paule consydering mâ—st déepely and pronouncinge moste playnlye this diuine gouernaunce of the creatures and godly prouidence of the creatour in all things for his Electe and chosen sayth thus Roma 8. Wée knowe that all thinges worke for the best vnto them that loue God who also are called of purpose for those which he knewe before he also predestinate that they should be like fashioned to the shape of hys Sonne Moreouer whome he hath predestinate those hath he called whome he called theÌ„ he also hath iustified whome hee hath instifyed those also hath hee glorifyed So that thys appeareth to be no newe learning or vaine doctrine of Gods prouidence and Election But the only ground of fayth and certainty of conscience in al conflictes agaynst the worlde the fleshe and the deuil agaynst Sinne Death and Hell as the Apostle vseth it in the latter end of the same chapter and all the Fathers from the beginning hath felt it For how coulde Adam by any other worke or creature eyther by comfort of any other doctrine stay hys conscience But in that the Lorde God promised to prouyde for hym and to saue him from his enemye who once had ouercome hym by the blessed seed which not by merites but by mercie and grace and therfore of his frée purpose before appoynted shoulde bée sente vnto hym to breake the headde of the Serpent Why Should Abraham haue lefte hys countrey and his owne Fatherâ— house if he had not felt this diuine prouidence fatherly care frée choyse and Election of him and his sâ—de By the whiche liuely feling of God his careful prouideÌ„ce and frée choyse sending him seede when he was past hope of seede coÌ„cerning his dead bodye all the workes of nature and by the stedfastnes of faith in the temptations about the same â—éede to be made a slayne sacrifice other gréeuous temptations and aduersities from time to time layde vpon hym this chosen vessell Abraham is called the father of all faythful As by his hystorie appereth a fatherly care of our God for all his people both for bodies soules for wife and childe and all togither And Isack his sonne that chosen seed in whom all the Nations of the earth were promised to be blessed longe before the chylde was borne hath this promise of enheritaunce gyuen hym by fauour that the promise mighte be sure to all the séede as Paule sayth Rom. 14. vnto whome and his faythful seede this frée promise fatherly Election and Predestination or what else you wyll call it was againe reuealed and opened Genes 26. In these wordes thorowe thy seede shall all the nations of the earth be blessed And the liuely sence and feelyng of this Election and fatherly care of God for him did then especially shine in his hart when the Lord said vnto him Go not into Egipt â—arie heere I wyll be with â—hée and wyl blesse thee thorow thy seede shall all the nations of the earth be blessed Ge. 26. And after that greeuous temptation vndoubtedly wherein he was compelled for feare of the Philistines to denye his wife and call her sister after the manifolde contentions with the Philistines wherin his God dyd preserue him and at the ende in the wonderfull myracle of his chyldren whose byrthright was altered by the vnsearcheable prouidence of God the manyfest notes and tokens of the free Election and choyce of God dyd appeare And Iacob chosen and beloued in his mothers wombe felte thys free worke of God his great fauour who had chosen hym before hâ—e was borne and takynge occasion of the necessitie of his brother seeketh the byrthright the which God had vnto him before appoynted and promysed renouncing the course of nature then doth hée leaue and forsake his fathers house and paciently taketh all troubles offred vnto him In the which often tymes vndoubtedly he féeleth the heauy and gréeuous temptations that his fathers Abraham and Isaac had before for no creature more often suffereth trouble than the very Elect of God for the experyment of his fayth whereby the lyuely sence and vndoubted tokens of his fauourable election after many battels and victories might be made certaine sure thorough present comfort alwayes ministred vnto him eyther by secrete inspiration or manifest reuelation witnessing the singular care of his heauenly Father ouer him his dearely beloued and chosen chylde as his wonderful vision of the ladder and the Angels descending from heauen doth declare and the other vision wherein the Angell dyd shewe him the partie coloured sheepe for his portion to multiplie and encrease his substaunce as also when God biddeth him goe into his owne countreye from his dâ—â—eytfull Laban and defendeth hys Iacob from hym And finally the glorious victory giuen vnto him ouer the â—â—gell comforting him agaynst the feate of his brother Esau dooth bring foorth vnto his heart and conscience the assured signe and token of the fauour of his heauenly father first election and choosing and after euermore gouerning gâ—iâ—ing and preseruing by the frée mercy of his diuine prouidence Ieremye also chosen in his Mothers wombe as appeareth in the first chapter of his Prophecie where it is sayd from the mouth of God before I fashioned thée in thy Mothers wombe I did know thee and or euer thou wast borne I did sanctifie thée and ordeyned thee to be a Prophet vnto this people then felte the moste lyuely signes and tâ—kens of his Election when his â—leshe repined grudged and feared to take in hande the execution of this greate and daâ—ngerous embassage the power of God his spirite dothe touche his heart and openeth his mouthe to the planting and rooting vp of all people and kingdoms to breake destroy and make waste and raysed hym as a fenced towne a brasen wall and yron pyller agaynst the kinges priestes and people of the lande Nowe though sometymes hys flesh doth grudge for the burthen of his offyce and anguishe of hart as though he had beene an abiecte or Reprobate yet alwayes after the brunt of temptations vttering his weaknesse he findeth the mercyfull prouidence of his heauenly father to take a continuall care of hym and not onely comforte and assist hym but also most euidently to punish his enimies And to be short all the electe of God are thus chosen and called guided and gouerned from their mothers wombe according to the sayinge of the princely Prophete Thou arte hée that takeste mée from my Mothers wombe thou wast my hope yet when I hanged vppon my Mothers brestes I haue bene left vnto thée euer since I was borne thou art my God euen from my Mothers wombe And then doe they féele most sensibly liuely this theyr Election when temptations and aduersities doth aâ—aile and assault them in the which conflicts of the flesh and the spirite of sinne and grace of lighte and darknes they are