or his thinges which cannot be seene that is to saye his euerlasting powerâ— and Godhead are séene by the creation of theâ— world whylest that they are vnderstoodâ— by the things that are made to this endâ— that they should be vnexcusable Rom. 2 12. Whosoeuer haue sinned without the lawe shall perish also wyth out the lawe c. Româ— 1. 21. Because that when as they knew God yeat they did not glorysie God nor gaue him thankes c. 22. When they counted them selues wise they became fooles Ioh. 17. 3. And this is euerlasting life that they know thée alone to be the true God. Ioh. 3. 36. He that beléeueth in the sonne hath euerlasting lyfe but hée that beléeueth not the sonne shall not see lyfe but the wrath of God abideth vpon him Math. 11. 17. All thinges are geuen me of my Father c. Math. 16. 17. Blessed art thou Simon the sonne of Ionaâ— because flesh and blood hath not opened this vnto thee but my Father which is in heauen Ioh. 1. 13. Which are borne not of blood nor of the luste of the fleshe nor of the lust of man but of God. The fowrth Aphorisme BVt of some the fall is 1 greater 2 to wyt of them whome he vouchsaueth in deede to haue the externall or outward preaching of the word 3 but they being called yet neither wyll nor can answere 4 for that they doo so please them selues in their own blindnesse that they saie they see vnto whome also it is not geuen to imbrace the spyrite of trueth and to beleeue Therefore albeit their stubburnnesse be necessarie yet is it wylling or of then owne accorde 6 vvhereof it commeth to passe that being bidden vnto the feast they refuse to come 7 insomuch that the worde of life is vnto them foolisnesse and a stumbling blocke yea finallie a deadly fauour vnto death Proues out of the worde of God. Luk. 12. 47. But that seruaunt which knoweth his masters will and hath not prepared him selfe nor done according to his wyll shall bée beaten with many strypes Math. 22. 14. Many are called but few are chosen Luk. 13. 34. Ierusalem Ierusalem which killest the Prophets and stonest them which are sent vnto thée how often would I haue gathered thy Children together c. Luke 19. 42. If thou haddest euen knowne at lest in this thy day c. â—erem 7. 28. And thou shalt saye vnto them this is the Nation whiche hath not obeyed the voice of the Lorde theyr Godâ— c. Prouerbs 1. 24. Because that I haue called and ye haue refused I haue stretched forth my hand and therâ— was none that gaue any heede Ioh. 9. 41. If you were blinded you should haue no sinne but now you saye we see and therefore your sinne remaineth Ioh. 14. 17. That spirit of truth which the world cannot receaue because it doth not see him nor knowe him but ye know him because he remaineth with you and wyll be in you Ioh. 12. 39 40. Therefore could they not beleeue because Esaias hath sayd againe he hath blinded their eyes and hath hardened their hearts c. Thes. 3. 2. And that we may be delinered from froward and euyll men for all men haue not fayth Math. 13. 11. For vnto you it is geuen to knowe the mysteryes or secréetes of the kingdom of heauen but vnto them it is not geuen Math. 22. 2. The kingdom of heauen is like vnto a certaine king which made a marriage for his sonne c. Luc. 14. 16. A certaine man made a great supper and called many c. 1. Cor. 1. 18. For the preaching of the crosse is in déede to them that perish folishnes but vnto vs that are saued it is the power of God. 23. We preach Christ crucified vnto the Iewes a stumbling blocke and vnto the Gréekes foolishnesse 2. Cor. 2. 15. For we are vnto God the swéete sauour of Christ in them that are saued and in them that perishe 16. To the one we are the sauour of death and to the other we are the sauor of lyfe vnto lyfe The fyfth Aphorisme THere are others besides these vvhose vnderstanding he styrreth vp to perceyne and beleeue the things which they heare 1 But this is wrought by that generall faith wherewith all the Deuylles also being indued doo notwithstanding tremble Proues out of the word of God. Iam. 2. 19. Thou beléeuest that there is one God thou doest well the Deuyls also beléeue and tremble The sixt and seuenth Aphorisme LAste of all they vvhiche are of all men moste vnhappie doo also clyme â—he hygher that they maye haue the â—greater fall 1 for by the benefite of a â—ertaine grace they are entred thus farre â—hat they are also somewhat mooued to â—ast of the heauenlie gift 2 in so much â—hat for a tyme hauing receyued the â—eede they doo seeme to bee planted â—n the Churche of God 3 and doo also â—hewe vnto others the vvaie to saluatiâ—â—n But this is certaine that that spiâ—ite of adoption 4 vvhich vvee saide to bee proper vnto them vvhich are neuer caste forth 5 and vvhich are vvritâ—en in the secreete of the people of God â—vvas neuer communicatedâ— or imparted vvith them 6 for if they vvere of the elect or chosen they shoulde doubtlesse remaine with the electe or chosen All these therefore 7 because nâ—cessarylie but yet voluntarylie or vvyllynglie as they vvho are vnder the kingdome of synne 8 doo turne agayne vnto their vomytte 9 and fall from fayth and are therefore pulled vppe by the roote to bee caste into â—he â—yre They are forsaken I saye of God 10 vvho being moued with hâ—â— owne wyll the which no man can withâ— stande 11 and with their corruptionâ— and wickednesse notwithstanding 12 â—doeth harden them maketh fatte theyâ— heart stoppeth their eares fynallie blinâ— deth their eyes 13 and for the performaunce of this thing vseth partlie theirâ— owne euyll lustes wherevnto hee geueth them vp to the gouerned 14 partlie by that same spirite of lying which keepeth them bound in chaines to wyt because of their corruption out of the which as cut of a certaine spring there yssueth out a contine wall streame of infidelytie or vnbeleefe ignoraunce and iniquitie 15 vvhereof it commeth to passe that they hauing made shipwrack as touching faith can neuer escape the daye appointed for theyr destruction 16 that God maye be glorified in their iust dampnation Proues out of the word of God Heb. 6 4. For it is impossible that they which haue beene one lyghtened and haue tasted of the heauenlie gyfte and haue beene made partakers of the holie ghost 5. And haue tasted to the good worde of God and of the powers of the worlde to come 6. If they fall a waiel shoulde be renewed againe by repentaunce as who haue crucified againe vnto them selues the sonne of God c. Act. 8 13. And Simon also him selfe beléeued and being baptized abode with Phillip c. Math. 13.
before the worlde vnto our glorye Eph. 1. 4. As he hath chosen vs in him before the fouÌ„dations of the world were layd that wee should be holy and without eame before him in loue 2. Thes. 2. 13. But we ought to gyue thankes alwayes to God for you brethren beloued of the Lorde because God hath chosen you from the beginning vnto saluation through sanctificatioÌ„ of the spirite and faith geuen to the trueth 1. Pet. 1. 2. Chosen according to the foreknowledge of God the Father vnto sanctification of the spirite Exod 9. 16. And in déede for this cause haue I appointed thée to wytte to shew thée my power and that they should declare my name throughout the whole worlde Prouerb 16. 4. The Lord hath made all thinges for his owne sake yea euen the wicked for an euyll daye Rom. 9. 22. What and if God minding to declare his wrath and to make his power known hath suffered with much gentlenesse the vesselles of wrathâ— couched together to destruction The thirde Aphorismâ— THis election and chosing or Predestination and forcordaining vnto saluation being considered in the purpose of God it selfe that is to saie the decree it selfe and purpose of electing or chosing is the first fountaine of the saluation of the Sonnes of God and doeth not spring as some woulde haue it from the forâ—knowledge eyther of their faith or workes but rather of that onelie which is in the good pleasure of God it selfe from the which afterwarde doo both election or chosing and also faith and all good workes spring Proues out of the worde of God. Deut. 4 37. And because he loued thy Fathers he chose their seede after them and hath brought thée out of Egipt before him by his most mightie power Deut. 7. 7. 8. God hath not loued you and chosen you because you were more in number then al other people but because the Lorde loued you c. Ios 24. 2. And Iosua sayde to all the people Thus sayeth the Lorde God of Israel your Fathers dwelled beyonde the floodde in olde tyme as Thare the father of Abraham and the father of Nachor and serued other Gods c. Psal. 44. 3. For they possessed not the Lande with their owne sworde neither dyd their owne arme saue them but thy ryght hande and thy arme and the light of thy countenannce because thou â—aâ—oâ—â—edst them Iohn 15. â—6 You haue not chosen mée but I haue choseÌ„ you and ordained you that ye goe and bring forth fruite c. Act. 13. 48. And when the Gentyles heard these things they reioyced and glorified the worde of the Lord and beleued as manie as were ordeined vnto euerlasting lyfe Act. 22. 14. And he sayd the God of our fathers hath chosen thee that thou shouldest knowe his wyl and see that iust one shouldest heare the voice of his mouth Rom. 5 6. For Christ when we were yet of no strengthe at his tyme dyed for the vngodlye Ro. 9. 11. 12. For the children being not yet borne wheÌ„ as they had done neither good nor euyll that the purpose of God which is according vnto his electioÌ„ that is to say not of workes but of him y calleth might remaine sure it was said vnto her the elder shal serue the younger 13. As it is written I haue loued Iacob and haue hated Esau. 14. What shall we say then Is there any vnrighteousnesse with God God forbyd 15. For he sayth vnto Moyses I wyll haue mercie on him on whome I wyll haue mercy I wyl haue compassion on him on whome I wyl haue compassion 16. So then Election is not in him that wylleth neyther in him that runneth but in god that sheweth mercie 18. Therfore he hath mercy on whome he wyl and whome he wyl he hardneth 25. And that he might make knowne the ryches of his glory vpon the vessels of mercie which hée hath prepared vnto glorie Rom 11. 7. What then Israell hath not obtained that which he séeketh but the Elect haue obtained it and the rest haue beene hardened 35. Or who hath geuen vnto him first and it shall be geuen vnto him againe 1 Cor. 4â—7 For who separateth thee and what hast thou that thou hast not â—eceaued If thou hast receyued it why reioycest thou as though thou haddest not receyued it Eph. 1. 4. As he hath chosen vs in him before the foundatioÌ„ of the world were laide that we shoulde be holy and without blame before him in loue 5. Who hath Predestinate or foreordained vs whome hée woulde adopt or chose into sonnes through Iesus Christ vnto him selfe according to the good pleasure of his wyll 11. In whom also we are chosen when we were Predestinate or foreordayned according to the purpose of him which worketh al things after the counsell of his owne wyll Ephe. 2. 10. For we are his workmanshyp created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Colos. 1. 12. Geuing thankes vnto the Father which hath made vs meete to bée partakers of the inheritaunce of the Saintes in lyght 2. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according vnto our works but according vnto his owne purpose and grace which was geuen vs in Christe Iesus before the tymes of the worlde The fowrth Aphorismâ— THerefore the Scripture as ofâ—en as it vvyll strengthen the sonnes of God vvith assured hope stayeth not eyther in the testimonies or vvitnesses of the second causeâ— that is to saye in the ftuites of faith nor yet in the seconde and next causes them selues to wyt faith and vocation or calling but ascendeth or clymeth vp vnto Christ him selfe in whom notwithstanding as in the head we are in very deede electe and adopted and afterward goeth vp euen vnto that euerlasting purposeâ— vvhich God hath purposed in no other than in him selfe Proues out of the worde of God. Math. 25. 3 Then shal the King say vnto them which shall be at his right hand come ye blessed of my Father possesse the kingdom prepared for you before the foundation of the world were layde Iohn 6. 40. And this is the wyl of him which sent mée that euery one which sâ—â—th the sonne beleeueth in him should haue euerlasting lyfe and I wyll rayse him vp at the last daye Act. 13. 48. And the Gentyles hearing these thinges reioyced and glorified the word of the Lord beléeued as many as were ordayned vnto euerlasting lyfe Rom. 8. 29. For whome he hath foreknowen the same also hath he Predestinate or foreordained that they should be lyke the Image of his sonne Rom. 9. 8 Not they which are the children of the flesh are the children of God but they which are the chyldren of the promise are coumpted in the seede 11. For the chyldren not being yet born when as they had done neyther good nor euyl that the purpose of God which is according vnto his election that is to
be made the righteousâ—esse of God in him Rom. 6. 3. Are you ignoraunt that as â—any of vs as are baptized into Christ â—esus are baptized into his death 4. We are therefore buried together â—ith him through baptysme into his â—eath that as Christ was raysed from â—e dead into the glory of his Father so â—e also should walke in a newe lyfe 5. For if being graffed with him we â—aue growen in the likenesse of his death â—â—en so shall we growe in the lykenesse â—f his resurrection or rysing againe Colos. 3. 1. Therefore if you haue ryn againe with Christ seeke the things â—hich are aboue where Christ is sitting â— the right hande of God. â— 12. Being buried together with him through baptisme by whome also you haue risen againe with him through the fayth of God working effectually which hath raysed him from the dead Ioh. 17. 17. Sanctifie them wyth thy truth thy werd is truth 19. And for them do I sanctify my self that they also may bee sanctified by the truth Heb 9. 13. For if the blood of Bulles of Gâ—ates and the ashes of an Heyser sprinckling the defiled sanctified as touching the purifiing of the flesh 14. How much more shall the blood of Christ which through the eternal spirite offered him selfe with out spotte of God purge your conscience froÌ„ dead workes to serue the lyuing God Heb. 10. 14. For with one offering hath he consecrated for euer those which are sanctified Rom. 5. 11. But yet that which God doth gratifye benefyte or pleasure vs with all is not so as the offence for if through the offence of that one many be dead muche more the grace of God and the gyfte by grace which is of one man Iesus Christ hath abounded vnto many 16. Neyther is the gyfte so as that which entred in by one that sinned for the faulte entred in of one offence vnto condempnation but that which God geueth is geuen of many offences vnto iustification 17. For if by one offence death raigned through one much more shall they which receyue that abounding grace gyfte of righteousnesse raigne in lyfe through one that is Iesus Christ. 20. Moreouer the lawe entreated that the offence shoulde bee increased but where sinne increaseth there grace aboundeth much more The syxt Aphorisme AND least this remeedie should bee voide and of none effect 1 the Lord with all decreed to giue this his soÌ„ne vnto them whome as we haue saide he ordained from euerlasting vnto saluation and in lyke manner to giue them vnto his sonne 2 that vvhen as he shall bee in them and they in him they might bee made perfite into one by those degrees or steppes which doo hereafter followe Proues out of the word of God. Rom 8. 32. He verilie that spared not his owne sonne but gaue him for vs all vnto death howe shall he not with him geue vs all thinges also Ioh. 3. 19. For God so loued the world that he gaâ—e his only begotteâ— sonne that who soeuer beléeueth in him should not perish but haue euerlasting lyfe Ioh. 17. 2. As thou hast geuen him power ouer all fleshe that he shoulde geue euerlasting life to so many as thou hast geuen him 9. I haue declared thy name vnto the men which thou hast geuen me which are chosen out of the world they were thyne and thou haste geuen them vnto mee and they haue kepte thy worde 11. And I am no more in the worlde but these are in the worlde and I come â—nto thée Holy Father kéepe them â—rough thy name which thou hast geâ—en mée that they maye bée one as we â—re 12. Whyle I was with them in the worlde I kept them in thy name those which thou gauest vnto mée I haue kept and none of them is loste but that childe of perdition Ioh. 17. 23. I in them and thou in mée that they may be made perfit in one and that the â—orld may know that thou hast sent mee and louest them as thou louest mée The Seuenth Aphorisme FOr 1 first at what time it pleaseth him to reueale and open that secreete ordained from euerlasting 2 at that time I saie in which they thinke not of these thinges 3 as men that are verie blind and yet notwithstanding they thinke that they do most sharplie see 4 whervpon assured destruction hangeth ouer their heads 5 beholde at vnwares and sodainlie he setteth before their eyes the great daunger that they are in and that they maie bee the more pearsed for a vvitnesse vnto their conscience lying as it were buried and fornummed 6 hee ioyneth therevnto the preaching of his law adding examples of his iudgements that they should be afraide tremble at the remembrance of their sinnes 7 yet doth he not this for this intent that they should remaine in this feare and trembling but rather that turning to beholde the greatnesse of the daunger whiche compasseth them about they shoulde flie vnto that onelie mediatour Iesus Christ. Proues out of the worde of God. Gen. 3 15. Moreouer I wyll put enmity betweene thée and the woman and betweene thy séede and her seede It shal breake thine head and thou shalt bruyse his héele Gen. 22. 18. And in thy séede shall all the Nations of the earth be blessed because that thou hast obeyed my voyce Rom. 3. 25. Whome God hath set forth â— bee an appeasement through faith in â—is blood to declare his righteousnesse â—y forgeuenesse of sinnes that are past Rom. 16. 25. To him nowe that is able â—o establishe you according to my Gospell and preaching of Iesus Christ by the reuelation of the mistery which was kepte secréete from times euerlasting 26. But now is opened c. 1. Cor. 2. 7. But wée speake the wisedome of God lying hyd in a mystere or secréete that is to saye that hydden wisdome which God hath forcordayned before the worldes for our glorie Gal. 4. 4. But after the ful tyme came God hath sent forth his sonne made of a woman made subiect vnto the lawe Eph. 1. 9. The mysterie or secreete of his wyl being opened vnto vs according vnto his free good wyl which he had purposed in him selfe 10. To wyt that in the dispensation of the full tyme he might gather all things in Christ. Col. 1. 26. To wyt the mistery hid since the world began and from all ages but now is made manifest vnto his Saints 2. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according vnto our workes but according vnto his owne purpose and grace which was geuen vnto vs in Christ Iesus before the tymes of the worlde 10. But is nowe made manifest by that glorious comming of our Sauiour Iesus Christ. Tit. 1. 2. 3. Unto the hope of euerlasting lyfe which God that can not lye hath promised before the tymes of the world but hath made it manifest in his due tyme. 1. Pet. 1. 18. As those who know that you
Moreouer it is God that hath created vs for this thing who also hath genen vs the earnest of the spirit Rom. 6. 23. And that he might make knowne the riches of his glory towards â—he vessels of mercy whiche hee hath ordâ—â—ned vnto glory Rom. 3. 25. Whome God hath set forth â—o bee an ap peasement through fayth in his blood to declare his righteousnesse â—y the forgeuenes of the sinnes that are pâ—ssed 29. Through the pacience of God to shewe at this time his righteousnesse that he myght bée righteous and a maker ryghteous of him which is of the fayth of Iesus Eph. 1. 5. Who hath foreordayned vs Whome hee would adopte or chose vnto sonnes through Iesus Christ in him selfe according to the good pleasure of his wyll 6. To the prayse of his glorious grace wherwith he hath freely made vs acceptable or to be lyked of in that beloued The seconde Aphorisme ANd contrariwise they that remaine in the pollution or fylthinesse and death of Adam are worthelie hated of God that they maie bee damned by him those not being so much as once excepted which haue died before that they coulde sinne after the lykenesse of Adam that is to saie in acte or deede Proues out of the word of God. Rom. 5. 14. But death reigned from Adam vnto Moyses ouer those also which had not sinned after the lykenes of the transgression of Adam whichâ— was the figure of him that was to come Eph. 2. 3. Amongest whome also we in times paste had our conuersation in â—â—e instes of our â—lesh doing such things 〈◊〉 liked our flesh and thoughtes and â—â—ere by nature the sonnes of wrath as â—ell as others Ioh. 3. 36. He that beléeueth not the â—â—nne shall not see lyfe but the wrath of â—od remaineth vpon him The thirde Aphorisme BOth these executions or perfourminges of the iudgementes of God â—â—e brought to passe by three degrees as â—ell in the one as in the other whereof â—â—e fyrst hath beene by vs declared alâ—eadie For as touching the electe or â—hosen 1 the verie selfe same moment â—hat they haue receyued the gyfte of â—ayth after a sort they haue passed from â—eath to lyfe 2 a sure pledge whereof â—hey haue But this their lyâ—e is altogeâ—her hydde in Christ vntyll such tyme â—s that first death set them one degree â—â—rewarde 3 by which death the soule â—eeing loosed from the chaynes of the â—odie entreth into the ioye of his â—orde 4 Finallie at the daie appointed foâ— the iudgemente of the quicke and the deadâ— vvhen as this corruptible shall puâ— on immortalitie and God shall be all in all then shall they at length in presence see his Maiâ—stie and shall inioye that vnspeakeable ioye vvhiche vvas prepared for them from everlasting to wit a rewards due vnto the righteousnesse and holinesse of Christ vvhich vvas deliuered for their sinnes and raised againe from the dead for their iustification or righteous making by whose power and spirite they haue vvalked from faith to faiâ—h as by their vvhole life shall plainly appeare Proues out of the worde of God. Ioh. 5. 24. Uerily verily I say vnto you he that heareth my worde and beleeueth him that sent mée hath euerlasting life shal not come vnto condemnation but hath passed froÌ„ death to life 2. Cor. 1. 22. God hath sealed vs and hath geuen the earnest of the spirite in our hartes â— Cor. 5. 5. Moreouer it is God who hath created vs for this thing who also hath geuen vs the earnest of the spirit â— Cor. 1. 4. I thanke my God alwayes on your behalfe for the grace of God which is geuen you in Christ Iesu 5. â—hat in all things ye are made riche in him in all kinde of speach and in all knowledge 6. According as the testimony or witnesse of Iesus Christ hath béene confirmed in you 7. So that you are not destitute of any gifte wayting vntyll our Lorde Iesus Christ be reuealed 8. Who shall also confyrme you vnto the ende c. Rom. 8. 24. For we are saued by hope And hope if it bâ—e séene is no hope For that which a man seeth why should he hope for 25. But if we hope for that which wée sée not we wait for it by patience Eph. 1. 13. In whome also after that you haue beléeued ye are sealed with that holy spirit of promisse 1â— Which is the earnest of our inheritance vntyl that we are set at liberty to the prayse of his glory Rom. 5. 2. By whom also we haue entrance through fayth into this grace by which we stande and reioyce vnder the hope of the gâ—ory of God. Luc. 23. 43. Uerely verely I say vnto thée thys daye shalt thou be with mee in paradise Mathâ— 22. 31. And concerning the resurrection or rysing againe of the dead haue you not read what is spoken vnto you of God saying 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the lyuing Luk. 16. 22. And it came to passe that the beggar died and was carried of Angels into Abrahams bosom Phillip 1. 23. For I am in a straite on both sides desiring to go hence and to be with Christ for that is best of all Act. 3. 21. Who must be conteined in heauen vntill the times of the restoring of all things which God hath forespoken by the mouth of all his holy prophets since the world beganne Rom. 8. 21. And the creatures themselues shall bée deliuered from the bondage of destruction into the lyberty of the glory of the sonnes of God. Looke 1. Cor. 15 In the whole chapiter 2. Cor. 5. 10. For all wée must appears before the tribunal or iudgemeÌ„t seate of Christ that euery man may receiue the things which he hath done in his body according to that he hath done whether it be good or euill Rom. 14. 10. For we shall all appeare before the iudgement seate of Christ. Math. 25. 34. Then the king shall say to those that shall be on his right hande come ye blessed of my Father possesse the kingdom prepared for you from the laying of the foundations of the world The fowrth Aphorisme NOw contrariwise 1 the reprobates or ofcastes being conceyued borne and brought vp in sinne death and the wrath of God remayning vpon them 2 when as they go out of this world do fal into another gulfe of destruction theyâ— soules being throwne headlong into anâ— euerlasting horrour or trembling 3 vntyll that daie when as their bodie and soule being ioyned togeather againe they shall goe into that euerlasting fire prepared for the Deuyll and his Angelles Proues out of the worde of God. Psal. 51. 7. Beholde in iniquity was I borne and in sinne hath my mother conceyued mée Ioh. 3. 36. He that beléeueth not the sonne shall not sée lyfe but the wrath of God remaineth vpon him Rom. 5. 12. Wherefore lyke as by one man sinne
whosoeuer wyll bee certayne of his election in God let him fyrste begynne with this fayth in Christ whiche if hee fynde in him to stande fyrme Hée maye bee sure and nothing doubte but that he is one of the number of Gods electe Secondlye the sayde fayth and nothing else is the onely condition and meanes wherevppon Gods mercy election vocation and all Gods promyses to saluation doo stay according to the wordes of S. Paul Si permanseritis in fide c. If ye abide in the fayth Colos 1. Thyrdly this faith also is the immediate and next cause of our iustifycation simply without any other condition annexed For as the mercy of God his grace election vocation and other precedent causes doo saue and iustify vs vppon conditon if wee beleeue in Christe so this fayth in Christ without condition is the neâ—tâ— and immediate cause which by Gods premyse worketh our iustifycation According as it is wrytten Crede in dominum Iesum saluus eris tâ— doâ—usâ—tua Beleeue in the Lorde Iesus and thou shalt be saued thou and thy whole house Act. 16. And thus much touching the definitioÌ„ of election with the causes therof declared which you see now to bee no merytes nor workes of man whether they goe before or come after fayth but only y meere mercy of God through fayth for lyke as all they that bee borne of Adam doo tast of his malediction though they tasted not his Apple So all they that be borne of Christ which is by fayth take parte of the obedience of Christe Although they neuer dyd that obedience themselues which was in him Rom. 5. Nowe to the second consideration Let vs sâ—e lykewise howe and in what order this election of God procéedeth in chosing and electing them which bee ordayned to saluation which order is this In them that bée chosen to lyfe fyrst Gods mâ—rcye and frée grace bryngeth forth election Election worketh vocation or Gods holy calling Which vocation through hearing bryngeth knowledge and fayth of christ Fayth through promyse obtayneth iustification Iustification through hope wayteth for glorification Elecâ—tion is before vocation and â—ayth commeth in time Iustification and glorifycation is without end Election depending vpon Gods frée grace and wyl excludeth all mans wyll blynd fortune chaunce and all peraduentures vocation standing vpon Gods election excludeth all mans wisedome cunning learing intention power and presumption Fayth in Christ proceedyng by the gift of the holy ghost and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing all workes of the lawe both Gods lawe and mans lawe with all other outward meanes what soeuer Iustification comming fréely by fayth standeth sure by promise without doubâ—â—feare or wauering in this lyfe Glorifycation perteyning onely to thâ— lyfe to come by hope is looked for Grace and mercy preuenteth Election ordayneth Uocation prepareth and receaueth the word whereby commeth fayth Fayth iustifieth Iustifycation bryngeth glory Election is the immediate and next cause of vocation vocation which is the workyng of Gods spyrite by the worde is the immediate and next cause of fayth Fayth is the immediate and next cause of iustification and this order and connexion of causes is dylygenly to bee obserued because of the papists whiche haue miserably confounded conuerted this doctrine thus that almighty God so farreforth as hée foreséeth mans merites before to come so doth he dyspence his election Vt Dominus pro cuiusque meritis fore preuidet ita dispensat electionis gratiam And againe Nullis preccedentibus meritis dominum rependere electionis graâ—iam futuris tamen concedere That is that the Lord recompeÌ„seth the grace of election not to any merites going before But yet graunteth the â—â—â—n to the merites which folowe after 〈◊〉 though wée had our election by our holynes that followeth after and not rather haue our holynes by Gods election going before But wée following the Scripture â—aye otherwyse that the cause onely of Gods election is his owne mercy and the cause onelye of our iustification is our fayth in Christe and nothing else As for example fyrst concerning election if the question bée asked Why was Abraham chosen and not Nachor Why was Iacob chosen and not Esau Why was Moyses elected and Pharao hardened Why Dauid accepted and Saule refused Why fewe bée chosen and the moste forsaken It cannot bée aunswered other wise but thus because it was so the good wyll of God. In lyke maner touching vocation and also fayth if the queâ—â— be asked Why this vocation giâ—â— of fayth 〈◊〉 geuen to Cornelius the Gentile 〈◊〉 〈◊〉 Tertullius the Iewâ— Why 〈◊〉 〈◊〉 the babes and litle ones of this worâ—â— of whom Christ spâ—aketh I thanke 〈◊〉 Father which hast â—yd 〈◊〉 from the wise c. Math. 11. Why to the 〈◊〉 the simple abiectes and outcastes in this worlde of whome speaketh Saint Paule 1. Cor. 1. Ye sée your callyng my brethren howe not many of you c. Why to the sinners and not to the iust Why the beggers by the hye wayes were called and the bydden gestes excluded we can goe to no other cause but to Gods purpose and election and saâ—e with Christ our Sauiour Quia pater sic complacitum est ante te Yea Father for so it séemed good in thy syght Luke 18. And so for iustification lyke wise if the question bee asked why the Publycan was iustyfied and not the Pharisce Luke 18. Why Marie the synner and not Symon the Léeper Luke 11. Why harlottes and Publicans goe before the Scribes and Pharysées in the kingdome Math. 21. Why the sonne of the frée woman was receyued and the bondwomans sonne being his elder reiected Gen. 21. Why Israel which so long sought for righteousnesse founde it not and the Gentyles which sought not for it founde it Rom. 9. We haue no other cause hereof to render but to staye with Saint Paule because they sought for it by workes of the lawe and not by fayth Which fayth as it commeth not by mannes wyll as the Papistes falsely pretendeth but onely by the election and frée gyft of God so it is onely the immediate cause wherevnto the promise of our saluation is annexed according as we reade And therefore of faith is the inheritaunce geuen As after grace that the promyse might stande sure to euery seede Rom. 4. Item in the same Chapter Fayth beleeuing in him which iustifyeth the wicked is imputed to ryghteousnesse And thus concerning the cause of ouâ— saluation ye sée howe fayth in Christ onely and immedyatlie without any condition doeth iustify vs being so lynked with Gods mercy â—nd election that whersoeuer election goeth before there fayth in Christ must néedes followe after And againe whosoeuer beleeueth in Christ Iesu through the vocation of God hee must needes bee partaker of Gods election Wherevnto resulteth now the third
notâ— or consideration which is to considerâ— whether a man in this lyfe maye be certaine of his election To answere this question we haue first to vnderstand that although our election and vocation simply in déede he knowen to God onely him selfe a Priore yet not withstanding it may be knowne to euery particular faithful man a Posteriore that is by meanes whiche meanes is fayth in Christ Iesus crucified for so much as by his fayth in Christ a man is iustified and therebye made the childe of saluation reason must needes leads the same to bée then the chylde of election chosen of God vnto euerlasting â—yfe for howe can a man be â—aued but by consequence it followeth that hee must bée elected And therefore of election is truely sayde De electione indicandum est A posteriore that is to saye We must iudge of election by that whiche commeth after that is by our fayth and beléefe in Christ which fayth although in tyme it followeth after election yet is it the proper and immediate cause assygned by the Scripture which not onely iustifyeth vs but also certifyeth vs of the election of God. Wherevnto lykewise well agréeth this saying Election albeit in God it be the first yet to vs it is the last opened And therefore begynning first with creation I come from thence to redemption and iustification by fayth and so to election Not that fayth is the cause efficient of election being rather the effecte thereof but is to vs the cause certifycatorie or the cause of our certifycation whereby we are brought to the feeling and knowledge of our election in christ For albeit that election fyrst be certaine in the knowledge of God yet in our knowledge fayth onely that wée haue in Christ is the thing that geueth to vs our certyficate comfort of this election Wherefore whosoeuer desireth to be assured that he is one of the elect number of God let him not clyme vp to heauen to knowe but let him descend into himselfe and there searche his fayth in Christ the sonne of God Which if hée fynde in him not fayned by the working of Gods holy spyrite accordingly therevpon let him staye and so wrappe himselfe wholy both body and soule vnder Gods generall promyse and â—umber his head with no farther speculations knowing this that whosoeuer beleeueth in him shall not perysh loh 3. Shall not be confounded Rom. 9. Shal not see death Ioh. 8. Shall not enter into iudgement Ioh. â— Shall haue euerlasting lyfe Iohn 3. 7. Shall be saued Math 28. Act. 16. Shall haue remyssion of all his sinnes Act. 10. Shall be instifyed Rom. 3. Gal. 2. Shall haue flooddes flowing out of him of water of lyfe Ioh. 7. Shall neuer dye Ioh. 11. Shal be raysed in the last daye Ioh. 6. Shall fynde rest to his soule and shall bée refreshed Math. 11. Nowe then for so muche as we sée fayth to be the grounde wherevpon dependeth the whole condition of our iustifying let vs discusse in lyke maner what is this faith wherof the scripture so much speaketh of for the more plaine vnderstanding of the symple For many kyndes there be of fayth As a man maye beléeue euery thing that is true yet not euery trueth doeth saue neyther doeth the beleeuing of euery trueth iustifie a man He that beleeueth that God created all thinges of nought beléeueth trueth He that beléeueth that God is a iust God that he is omnipotent that he is mercyfull that he that is true of promyse beléeueth well and holdeth the trueth So he that beléeueth that God hath his election from the begynning and that he also is one of the same elect and Predestinate hath a good beleefe and thynketh well But â—et this beleefâ— alone except it be seasoned with another thing wyll not serue to saluationâ— As it aâ—ayled not the olde Iewes which so thought of themselues and yet thinke to this daye to bée onely Gods electe people Onely the fayth which auayleth to saluation is that whose obiect is the body and passion of Christ Iesus crucifyed so that in the aâ—te of iustifying these two fayth and Christ haue a mutuall relation and must alwayes concurrs together fayth as the action which apprehendeth Christ as the obiect which is apprehended For neyther doth the passion of Christ saue without fayth neyther doeth fayth helpe except it be in christ As we see the body of man sustayned by bread and drinkeâ— not except the same be receaued and conueyed into the stomacke and yet neyther doth tho receyuing of any thing sustaine mans body except it be meate and drinke which haue power to geue nourishment In lyke sort it is with fayth for neyther doeth the beléeuing of euery thing saue But onely fayth in the blood of Christneyther doeth againe the same blood of Christ profite vs except by fayth it be receaued And as the sonne being the cause of all lyght â—â—yâ—eth not but to them onely which haue eyes to see nor yet to them neyther â—â—esse they wyll open theyr eyes to receaue the lyght So the passion of Christ is the efficient cause of saluation But fayth is the condition whereby the sayde Passion is to vs effectuall And that is the cause why wee â—aye with the Scrypture that fayth onelye iustifyeth vs not excludinge thereby all other eâ—terne causes that goe before fayth As grace mercye election vocation the death of Christ c. All which be externe causes working our saluation through fayth But when we saye that fayth onely iustifyeth vs the meaning thereof is this that of all internall actions motions or operations in man geuen to him of God there is no other that contenteth and pleaseth God or standeth before his iudgement or can helpe any thing to the iustifying of man before him but onely this one action of fayth in Christ Iesu the sonne of God. For although the action of praying fasting almes patience charitie repentaunce the feare and loue of God bee his gyfts in man and not of man geuen of God to man yet bee none of all these actions in man imputed of God to saluation but onely this one action of faith in man vpon Christ Iesus the sonne of god Not that the action it selfe of beleeuing As it is a qualyty in man doeth so deserue but because it taketh that dignity of the obiect For as I sayde in the acte of iustifying Fayth as it is an action in man is not to be considered alone but must euer goe with this obiect and taketh his vertue thereof Lyke as the looking vp of the olde Isralytes dyd not of it selfe procure any health vnto them but the promyse made in the obiect which was the brasen Serpent wherevppon they looked gaue them health by their looking vp Euen so after lyke sort are we saued by our fayth and spyrituall looking vppe to the bodye
of and thou standest by â—ayth be not hye mindeâ— but feare 2. Cor. 4. 3. But if our gospell be hidden it is hyoden to them that perishe 4. In whome the God of this worlde hath blynded their myndes that is in the vnfaithfull least the light of the gospell of the glory of Christ which is the Image of God shoulde not shine vnto them Hebr. 12. 16. Let there be no fornicatour nor prophane or vncleane person as Esau which for one messe of meate solde his byrth right 17. For ye knowe howe that afterwarde also when he woulde haue obtained the blessing by the ryght of inherytaunce he was cast of for he founde no place of repentance although he sought that blessing with teares The seuenth Aphorisme SO when as the question of the sorting of the causes of saluatioÌ„ into degrees placing of theÌ„ as it were in a certaine new order in the saluation of the elect we do distinguish or make a differeÌ„ce between the purpose of electing or chosing the whiche God hath decreed in him selfe and the election or chosing it selfe the which is ordained in Christ so that this purpose of God in the rule and order of causes goeth before this election and all other thinges which follow after Proues out of the wordâ— of God. Rom. 8. 30. And whome he hath Predestinate or foreordained those also hath he called whome he hath called those also hath he iustified or made righteous And whome hée hath iustified or made righteous those also hath he gloryfied Ephe 1. 4. As he chose vs in him before the foundation of the worlde were layde c. 5. Who hath Predestinate or foreordained vs whome he woulde adopte or â—â—ose for his sonnes through Christ vnâ—â— him selfe according to the good pleaâ—â—re of his wyll The third Chap. ¶ Of the execution or fulfylling of the euerlasting counsaile in that which is common both to the elect or chosen and also to the reprobates or ofcastes The first Aphorismâ— THe Lorde to the ende he might execute or fulfyll that euerlasting counsayle vnto his glorie prepared him selfe away according vnto his infinite or endlesse wisedome which is common both to them which were to bee chosen and also to them which were to bee ofcastes For when as he had determined to shew forth a notable example of his mercie in the saluation of the chosen and also to make manifest his iust iudgement in condemning the ofcastes 1 It was of necesâ—itie that he shoulde shutte vp both of them vnder contumacie or disobedience and sinne that he might haue mercie on all the beleeuers 2 that is on the elect or chosen 3 for faith is a gifte of God peculiar or proper vnto the elect â— 4 and contraâ—y wise that he might finde matter of iust dampnâ—tion in those vnto whom it is geuen neither to beleeue neither yet to know the misteries or secretes of God. Proues out of the word of God. Rom. 11. 32. For God hath shut vp al vnder disobedience that he might haue mercy on all Gal 3 22. But the Scrâ—pture hath shut vp all things vnder sinne that the promise by the faith of Iesus Christ might be geuen to them that beléeue Act. 13 48 And the Gentiles hearing these things reioyced and glorified the word of the Lord and as many as were ordeyned vnto eâ—eâ—lasting life beléeued Eph. 2. 8. For ye are saued by grace through sayth and that not of your selues it is the gifte of God. 2. Thes. 3. 2. Fayth is not of all men or all men haue not fayth Tit 1. 1. According to the fayth of Gods elect or chosen and the knowledge of the trâ—th which is according vnto Godlynes 2. Unto the hope of eternall lyfe the which God that can not lye hath promised before the world beganne Phil. 1. 29. For vnto you it is geueâ— in Christ his cause not onelyâ— to beleeue in him but also to suffer for him Gal 3. 22. But the frute of the spirit is loue ioye peace long suffering gentlenesse goodnesse fayth c. Math. 13. 11. For vnto you it is not geuen to know the secréets of the kingdom of heauen but to them it is not geuen loh. 12. 37. And though he had done so many myracles before them yet they beleeued not in him 38. That the saying of Esay the prophet might be fulfilled which he spake Lord â—oho beleued our saying and vnto whom â—is the arme of the Lord opened 39. Therfore they could not beléeue becauâ— that Esay sayth againe 40. He hath blynded their eyes and hardened theyr hearts that they should not see with theyr eyes and vnderstand with theyr heart and should be conuerted and I should heale them The second Aphorisme THis therefore he did vvith such vvisdom that the whole faultes of the reprobates or ofcastes damnation resteth in themselues and that the vvhole praise of the saluation of the electe or chosen is vvholie to to be referred vnto his mercy for he dyd not create man in sinne for so vvhich God forbyd should he him selfe haue beene the Author of sinne and of his iustice he might not punishe it but rather hee made him after his owne Image that is in cleanesle and holynesse Proues out of the worde of God. Gen 1. 27. Therfore god created man after his owne image after the Image of god created he him male and female created he them Ephes. 4. 24. And put on that new man which after God is created in righteousnes and true holynes The thyrd Aphorisme HE afterwardes constrayned by none at all and driuen also by no necessity of concupiscence or lusteâ— as concerning his vvyl for as yet it vvas not bond vnto finne of his owne accorde and freely rebelling against God bequeathed himself vnto sinne and vnto both deaths That is of bodie and soule Proues out of the worde of God. Gen 2. 17. In the daye that thou eatest of it dying thou shalt dye Ro. 7. 20. But yet if I doo that I would not then is it not I that doo it but sinne that dwelleth in mée Rom. 5. 12. Wherefore as by one man sinne entered into the worlde and death by the meanes of sinne and so death went ouer all men insomuch as all men haue sinned The fourth Aphorisme YEt vve must confesse that this fall of man happened not by chaunce vvhen as the prouidence of God is stretched forth euen vnto the verie smallest things neither can any thing be saide to come to passe God not knowing of it oâ— else altogeather vvynking at it for so thinking the vvhich God forbyd vvee must be of the opinion of the Epicures Proues out of the worde of God. Mat. 10. 29. Are not two sparowes sold for a farthing and one of them shall not fall on the ground without your father 50. But the verie heyres of your heaâ— are all numbred Prou. 16. 33. The lotte is cast into the lappe but the whole iudgement of it
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.
purpose and grace whiche was geuen vs in Christe béefore the tymes of the world 1. Pet. 1. 2. Chosen accordyng to thâ—â—oreknowledge of God the Father vntâ— sanctification of the spirite c. Mat. 10. 22. And ye shall be hated oâ— all men for my names sake but he thaâ— abydeth vnto the ende shall be saued Luk. 21. 19. But possesse your soules by your patience Rom. 2. 7. To them that continue glory and honour and immortallitie of well doing that is to them that séeke euerlasting lyfe Ioh. 6. 37. Whatsoeuer my Father geueth me commeth vnto mée and him that commeeh vnto mée doo I not cast forth 39. This is the wyll of my Father that whatsoeuer he hath geuen mée I should lose nothing of it Ioh. 10. 28. I geue vnto them euerlasting lyfe and they shal neuer perishe neyther shal any plucke them out of my hande c. Act. 13. 48. They beléeued as many as were ordayned vnto euerlasting lyfe Rom. 8. 30. Whome he hath iustifâ—ed those also hath be gloryfied 39. No thing created can seperate vs from the loue of God which is in Christ Iesu our Lord. 2. Tim. 2. 19. But the foundation of God remayneth sure hauing this seale the Lord knoweth who are his â— Ioh. 2. 19. They went out from vs but they were none of vs for if they had béene of vs they would doubtles haue taryed wyth vs. Rom. 5. 1. Being therefore made righteouse by fayth wée haue peace towards God through our Lord Iesus Christ. 5. And hope doth not make ashamed because the loue of God is shed abroad in our heartes by the holy ghost which is geuen vnto vs. Math. 5. 2. Be gladde and reioyce because your rewarde is great in heauen Rom. 8. 14. For as many as are led by the spirit of Godâ— are the sonnes of God. The seconde Aphorisme NOwe this is the vvaie to applie this doctrine The vvorkes of God euen the verie laste of them are such that a man can not iudge of them but after twoo sortes to wyt either after they are paste or else by the disposition of the seconde causes vvhich by long vse hee hath knowne to portende or geue a token of some certaine ende as is woont to come to passe in thinges that fall out naturallie in vvhich notwithstandingâ— men are vvonderfulle dymme sighted Therefore in this point that is of all other most hard it is no maruaile though the iudgement of man bee driuen into suche a narrowe straite that hee cannot but in this order vnderstande vvhat is determined of him in the secreâ—te counsell of god And now because this whole iudgement consisteth or standeth in the obseruation and marking of those causes vvhich do exceede or passe all power of nature vvee must needes flee some vvhither else to vvytâ— to the sentence of God set forth in his worde which wheras it is in infinite pointes more certaine then all man his coniectures or gesses it doeth no doubt bring vs also a more certaine iudgement 1 The Scripture therefore beareth vvitnesse that whomesoeuer God hath Predestinate or foreordained in his eternall purpose to adopte or choose vnto sonnes through Iesus Christ in him self the same also at the time appointed are so effectuallie called that they heare and imbrace the voice of the caller by which faith being made righteous and holie in Christ 2 they must also necessarilie bee glorified VVylt thou therefore who so euer thou art be assured of thy Predestination or foreordaining and so consequentlie of saluation which thou lookest for against all the assaultes of Sathan bee assured I saie not vvith doubtfull coniectures and suche as are gathered out of man his braine maye vvith suche as are no lesse certaine and sure than if thou haddest gone vppe into heauen it selfe and vnderstoode that secreet decree from the verie mouth of God Takâ— dilligent heede that thou beginne not aâ— that highest degree for else it wyl come to passe that thou vvilt not bee able to abide the exceeding great brightnesse of god Beginne therefore at the lowest degrees 3 and vvhen thou hearest the voice of God soundinge in thine eares and minde vvhiche calleth thee vnto Christ the onelie mediatour consider by litle and litle and search diligentlie 4 vvhether thou be iustified and sanctified that is made righteous and holie by faith in Christ for these are the effectes by the vvhich faith the very cause of theÌ„ in deede is knowne And this thou shalt know 5 partlie by the spirite of adoption crying vvithin Abba Father 6 partlie also by the power and vvorking of the same spirite in thy selfe namelie if thou feele and also indeede shew that although sinne doo dwell in thee yet it doeth not raigne in thee For vvhy Is not the holie ghost hee vvhich maketh that vvee doo not purposelie let lose all the raines vnto vngodlie and vvicked lustes as they vse to doo vvhose eies the Prince of this vvorlde hath blinded for else vvho moueth vs vnto praier albeit being neuer so colde and lyther VVho stirreth vppe in vs those vnspeakeable sighes and gronings 7 vvho after that vvee haue sinned and that sometimes vvittinglie and vvillinglie engendereth in vs that hatred of the sinne that vvee haue committed yea and that not for feare of punishment but because that vvee haue offended our moste mercifull Father 8 VVho I saie beareth vs vvitnesse that our sighinges are hearde and mooueth vs herevnto that vve dare boldelie call God our God and also Father euen after that vvee haue offended him 9 Is it not I praie you that spirite vvhome vvee haue freelie receaued being freelie geuen for a sure pledge of our adoption Nowe if vve maie gather faith by these effectes it remaineth that vvee vvere called and drawne effectuallie and by this calling againe the which vve haue shewed to bee proper vnto the sonnes of God is that vvhich vve seeke for throughlie vnderstoode to wyt that we are therefore geuen vnto the Sonne because in the â—uerlasting counsell of Godâ— vvhich he hath purposed in him selfe wee were predestinated or foreordained whome hee woulde adopt in his Sonne 10 VVhereof finallie ensueth when as wee are predestinate or foreordained by that most stedfast wyl of God which is grounded onelie vppon it selfe 11 and that no man can plucke vs out of the hande of his sonne and that continuaunce in faith is necessarie vnto saluation that the expectation or hope of our continuaunce and so consequentlie of saluation is also certaine so that it is vngodlinesse any more to doubt of it So farre of therefore is it that this doctrine shoulde make vs slouthfull and careles 12 that contrarilie this alone doeth open an entrie vnto vs to searche the verie depthes of God by his spirite and also to vnderstande them as the Apostle doeth plainelie witnesse that when as wee knowe them 13 and vvee knowe them onelie but in parte so long as vvee lyue heere 14 so that vvee must fight
confession of faith not wauering for he is faithfull which hath promised 1. Cor. 2. 10. But God hath reuealed or opened them vnto vs by his spirite For the spirite searcheth all things euen the verie depthes of God. 11. For who hath knowne the thinges tâ—at are of man saue the spirite of man whiche is in him So also no man hath knowne the thinges that are of God saue the spirite of God. 12. Nowe we haue not receaued the spirite of the worlde c. Rom. 8. 16. Whiche selfe same spirite beareth wytnesse togeather with our spyrite that wée are the Sonnes of God. 1. Ioh. 3. 24. He that kéepeth his commaundementes dwelleth in him and he in him and hereby doo we know that he dwelleth in vs to wyt by the spirite which he hath geuen vnto vs. 1. Cor. 13. 9. For we know but in part and prophesie but in part 1. Tim. 6. 12. Fight the notable fight of fayth laye holde on euerlasting lyfe for which cause also thou art called and hast professed a notable profeâ—â—ion before many witnesses Gal. 5. 17. The fleshe lusteth against the spyrite and the spyrite against the fleshe and these are contrarie one to another that you doo not whatsoeuer yée wyll Rom. 6. â— What shall we say then Shall wée abyâ—â— in sinne that grace maye be more plenteous Hebr. 10. 23. Let vs holde fast the conâ—ession of fayth not wauering for he is faithfull which hath promised 24. And let vs consider one another to prouooke one another vnto loue and vnto good workes Iam. 3. 18. The fruite of righteousnesse is sowen with peace to the peace-makers 2. Pet. 1. 10. Wherefore brethren studie rather to make your calling and election sure For if ye doo these thinges ye shall neuer fall Rom. 8. 28. And we knowe that vnto them that loue Godâ— all thinges worke togeather for the best euen to them that are called of his purpose 31. What shall we saye then vnto these thinges if God be with vs who can be against vs Iob. 13. 15. Although he â—yll mée yet wyll I trust in him not withstanding I wyll reproue my wayes in his sight Rom. 5. 3. And not this onelie but we do also reioyce in troubles knowing that trouble worketh patience 1. Thes. 3. 3. That no man be mooued with these troubles For ye know that we are appointed thervnto 1. Pet. 4. 19. Therefore they which are afflicted or troubled by the wyll of Godâ— let them commende their soules vnto him in well dooing as vnto a faithfull creatour Iam. 1. 2. Brâ—thren accoumpt it for excéeding great ioye as often as ye fall into sundrie temptations Rom. 8. 16. Which selfe same spyrite beareth witnesse together with our spirite that we are the sonnes of God. Rom. 8. 38. For I am persuaded that neyther death nor life neyther Angels nor principalyties nor power neyther thinges present nor thinges to come 39. Neyther heyghte nor depth nor any thing created can separat vs from the loue of God which is in Christ Iesu our Lord. The thyrde Aphorismâ— NOwe as touchiâ—g the other parte in as much as the purpose of electing or chosing can not come into any maâ—â— his mind but therewith the contrarie oâ— it and that in lyke degree must needes runne in his thought that in the meane season I saie nothing of that vvhiche is manifest to vvyt that these two are verie oftentimes knitte togeather in the vvorde of God it appeareth I thinke that they doo great wrong vnto the spiâ—ite of God which would haue this part buried as curious or not necessary This therefore is also to be considred but yet suche moderation being vsed that the depth of God his iudgements maie put a byt into man his curiositie and in such finally that it be not applied priuatlie eyther to any man or vnto any certaine multitude For in this point it doth also differre from election that election as we haue shewed before is reuealed or opened vnto vs by the spirite of God not in others whose heart wee can not see but in our selues and reprobation or ofcasting is alwaie for the most part hidden from men vnlesse it bee opened by God out of order or more then ordinarilie For vvho knoweth vvhether God â—aue dâ—termined 1 at the verie last moment of his lyfe to haue mercie on him vvhiche hath spent all his vvhole lyfe â—n vvickednesse and sinne And yet there is no cause vvhy this hope shoulde strength then any man in his vvickednesse vvhen as I speake of those thinges vvhich vve ought to obserue and marke in others and suche examples of God his goodnesse are but rare or seldome and no vvyse man vvyll promise him selfe vpon vaine securitie or reachlesnes that vvhich is not in our hande 2 It is therefore suffycient that vve knowe generallie that there are certaine vesselles prepared to destruction 3 vvhiche for as muche as God hath not shewed vnto vs vvee ought dilligentlie according to our power to call euerie one to saluation both vvith example of lyfe and also with vvordes yea euen those of vvhome vvee are almost past hope vvhen as vve beholde their naughtie actes Proues out of the word of God. Luk. 23. 43. Iesus sayd vnto him beâ— ryly I say vnto thée this daye shalt thoâ— bewyth mée in paradice Rom. 9. 21. Hath not the potter powerâ— ouer the clay to make of the same lumpâ— one vessell vnto honor and an â—ther vnto dishonor 2. Tim. 2. 20. Furthermore in a great house not only vessels of golde and siluer but also of yearth and wood and some for honor and some for dishonor Math. 5. 16 Let your light so shine before men that they may sée your good workes and glorifie your Father which is in heauen 1. Cor. 9. 22. I became to the weake as one that was weake that I mighte winne the weake I became all vnto al that I myght by all meanes saue some 2. Tim. 2. 25. Wyth gentlenesse teaching them whiche are of a contrarye mynd c. 1. Pet. 2. 12. And haue your conuersation honest among the Gentyles that they which speake agaynst you as euyll 〈◊〉 may by your good workes which they shall sée gloryfâ—e God in the day of â—â—utation The fowrth Aphorisme THis meane if vve keepe vve also shall receiue much fruite by this doctrine For 1 first by the knowledge thereof we shall learne vvillinglie to yeeld our neck vnder the Maiestie of God that the more vve shall feare and reuerence him the more vve maie labour to make sure in vs the vvytnesse of our election in Christ. 2 Secondlie vvhen as vve shall â—â—ygentlie consider the difference of â—od his mercie made betweene men otherwyse subiecte vnto the lyke curse it can not bee chosen but that vvee must muche more vvyllinglie acknowledge and imbrace that singular goodnesse of God than if vve should make this grace of his common vnto all men or shoulde seeke the cause of
of Israel to his owne destruction Exod. 14. So that resysting the power of God he perysheth in this worlde and in the worlde to come hee is appoynted to the euerlasting fyre prepared for the Deuyll and his Angelles by the iust iudgement of the almighty Lorde who being refused and so openly resysted iustlye doeth geue ouer the wycked to theyr owne Reprobate myndes with greedynesse to fulfyll theyr fleshlie desyres and obstinate purpose to prosecute that which the Deuyll and the worlde wylleth them to doo and causeth them to heape vpon theyr owne heades theyr owne dampnation treasuring and storing vp al theyr lyfe long workes deseruing the wrath of God against the daye of his wrath and vengeaunce as the Apostle sayth to the Romaines This Reprobation then is the declaration of God his seuere iustice and iust iudgement against the Serpent and his séede whome by the worde of his eternall wisedome hée hath accursed from the begynning and appoynted to euerlasting torment The which worke necessarie for the procéeding of God his holy prouideÌ„ce Eternall and neuer ceasing regyment and gouernaunce because it is the worke of the wyll of the myghtie God which is the verie lawe equity and iustice it selfe frée from all affections farre from all faulte cryme or sinne It ought to bee knowne vnto vs all that all fleshe maye tremble and consider before whome it standeth euen before that great Lord and mighty God who hath power both ouer the bodie and Soule to cast into hell fyre To whome no man may saye what doest thou Being lyke the claye in the Potters hande or the staffe or axe in the hande of the smyter Who offendeth against no lawe bicause his godly wyll is the lawe it selfe and to knowe his pleasure is to know the lawe to follow his wyl is to doo the lawe so that of necessitye this great Lorde is so farre frée from al sinne that nothing is good but that which is wrought by him nothing can be euyll that he worketh in his creatures No the fall of Lucifer the father of the reprobate doth vtter his maiestie doth shew his iustice which olde Satan and Father Deuyl was worthily cast downe into the bottome of Hell and eternally condempned to euerlasting payne and torment because he dyd so ambiciously and proudly climbe vp aboue his apointed place in the heauens And where the mallice of this olde serpent caused Adam the first man to mount aboue his estate to desyre to know good euyl lyke a God the maruellous mercy of God and inestimable loue towardes mankind caused compelled this wicked worke of the Serpent to serue his glory and to turne to our great commodity and profyte in that he rayseth of the seede of man another Adam most innocent and holy agaynst whom no Diuel neyther any helly power may preuayle by whome we are not only reconciled vnto God and doo obteyne pardon for this offence but wée are borne a newe and as it were agayne created into greater glory by farre than wée were at the first for the first man had onely a promise to lyue in 〈◊〉 earthly garden to long as 〈◊〉 dyd 〈◊〉 〈◊〉 of the for bidden frute wée haue the â—â— of the heauenly Paradice and euerlasting pleasures He had earthly meate and fruâ—â— we haue the heauenly 〈◊〉 which â—â—deth into life euerlasting He was created to worke in the Garden workes naturall we are renewed vnto workes supernaturall aboue nature heauenly and celestiall He was 〈◊〉 by the Serpentâ— wee doo ouercome and triumpâ—e ouer the Serpent sâ—nne Diuell Death and Hell. He had the gifte of reason and vnderstanding we haue the rich wisdome of God his holy spirite whereby wée discerne our owne infirmity and weaknesse and his almightie power mercy and goodnesse To bee shorte where hee dyd runne from God â—id himâ— sowed Figge leaues to couer his shame following his â—ond fantasie We doo boldly beholde the course of Gods working in our nakednesse sinne and infirmitie and magnifie renowme and prayse our Lord God which sheweth his grace by our sinne which vttereth his power by our weaknesse his wisedome by our foolishnesse which setteth forth his elect vessels his chosenâ— Abels by Caynits the vessels of his wrath In which Cayn the first murtherer and therfore manifestly of the serpentes seede appeareth euidently the iust iudgement of the Almightie God accuâ—sing and condemning in Satan and Cayn all sinnes and wickednesse To vtter that he abhorreth sinne and hateth it béeing so farre contrarie from his nature which is iustice it selfe contrarie from his wyll which is equitie and his lawe which is iudgement In Pharao a childe of the same father reprobate indurate and accursed whome God stirred vp for the declaration of his great power and mightie arme as well in the manyfolde myracles wrought for his people which nothing had needed neither had ben occasioned if there had not bene such a tyraunt soo indurate and so obstinate to withstande God his seruants as also by the subuersion drouning of him his people in the red Sea a signe taken first of the eternall and iâ—eâ—itable destruction damnation whervnto the wicked are appoynted than of the saluation assigned sealed vp for the elect chosenâ— we do learne héerby also y power of God which the very Sorcerers the enimies of God were compelled to confesse before Pharao Exod. 8. Wée doo learne moreouer the iustice of God which iustice Pharao him selfe was compelled agaynste him selfe to denounce and affirme Exod. 9. And finally wée may sée expressed moste manifestly the fatherly mercy of the God of Iacob whiche dyd giue the king and the whole people of Egypt a pryce for his chosen Iacob â—o the loue towardes Iacob and the hatred towardes Esaâ— What shall wee speake of Iudas and other manifestlye reprobate whiche are compelled by the testimonye of theyr owne consciences to pronounce them selues wicked and therefore to feare god his seuere iustice and iust iudgement to flye the refrom by the terrour of their euill consciences which is more sore than a thousand witnesses agaynst suche as God doth leaue to their owne selues The which terrible examples the elect of Godâ— hauing before their eyes hath great cause to prayse their heaueÌ„ly father through his sonne Christ who hath sent them his holy spirit of comfort which will neuer suffer them to be tempted aboue that they are able to suffer and to beare But where we haue two kinde of men that be aduersaries to this doctrine of Reprobation The one sorte vttering them selues most manifest Reprobate obstinate and wylfully wicked crying and blaspheming we wyll followe our lusts what neede we to care howe we lyue or what we doo If we be elected with Iacob wee shall bée saued if wée bée reiecte and cursed with Cham wée shall bée damned These Lucifers not submitting themselues to the gouernance of God carelesse what becommeth of them must be heatâ— downe with the consideration of the