works but prepared by the heauenly Father for his children before they dyd any works at all Lyke as the wicked haue theyr place of eternal torment there named for them before prepared and appoynted And in both twayne the workes both only declare what the trées are where out they spring and testifie what the fountaine is whence they flowe according asâ— our sauiour Christ saith the trée is known in Iesus Christ maye geue no occasion to the slouthfull fleshe eyther in our selues or others but after the example of the Scriptures we must alwayes exhort to good workes and so tame our bodyes and bring them into subiection as Paul sayth least whyles we preach to others we our selues be founde Reprobates 1. Corin. 9. The which sentence is euil aledged of the aduersaries of Election as though Paule myght haue become a Reprobate or as if that he had not bene certaine of his saluation but that it shoulde hang of his well dooings For he saith first in the same sentence I do so ruÌ„ne not as at an vncertain thing and so fyght not as one that beateth the ayre but as he sayth to the Romaines chap. 8. I am sure that neyther death nor lyfe neyther Angels nor rule neyther power neyther thinges present neyther things to come neither high neither low neither any other creature shal be able to depart vs from the loue of God in Christ Iesu our Lorde Lykewise they alledge foorth of the seconde Chapter to the Phillippians that Paule wylleth vs to workâ— our owne saluation but they doo not consider that he streight wayes addeth that it is God whiche worketh bothe the wyll and the worke And in the chapter before he saith that it is God which hath begon y good work and wyll finish it So that such Scriptures maye neuer bee alledged for workes agaynste grace for â—o set vp our saluation of our selues which onely commeth of mercy in the free Election wherby we were chosen in Christe Iesu and created a newe in him by his onely spirite to bring foorth good workes Therefore doo we conclude with Paule Romaines 11. that wée are saued and iustified freelye by grace not by workes for so grace were no grace and that all are shutte vp vnder synne that mercye may be vppon all vppon whome it pleasethe hym to shewe mercye And for the consideration of these greate mysteryes of Election and Reprobation we crye wyth Paule O â—he depth of the ryches of the wisedome â—f god How vnsearchable are his iudgements how incoÌ„prehensible his wayes For who hath geuen him first and he shâ— be recompensed For of him and througâ— him and for him are all thinges To him therefore be gloryeâ— for euer and euer So be it Rom. 9. ¶ I wyll shewe mercie vpon whome I wyll shewe mercieâ— and I wyll haue compassion vpon whome I wyll haue compassion Angustine his ansvvere to their vain obiection that are enemies vnto the doctrine of predestination saying that it maketh preaching to bee a thing needlesse Tvvo thinges to be obserued in the doctrine of predestination The counsayle decree and vvyll of God the fountaine of all causes * Or destructioâ—â— 1 Al things created vnto God his glorie 2 Men or dained some mercie to saluation others of iustice to damnation and that both to God his 〈◊〉 3 Titles vvhich the scripture gâ—â—ueth to the chosen Names geuen in the Scripture to the reprobates or cast avvayes Election lying hyd in the purpose of God. * God hath not chosen vs vnto salâ—uation because he did foresee that vve vvould be faithfull and do good vvorkes but onely because of free mercie it so pleased him and therfore also hauâ— vve faytâ— do good vvorks because it is God his good pleasure to grannt vs faith and abilitie and vvyll to doo good vvorkes The scripture vseth to alleadge the eternal purpose of God for confâ—rmance of our hope of saluation and not to stay in second causes aâ— faâ—th or calling nor in the frutes of these causes vvhich 〈◊〉 assure vs that vve haue them Ioh. 6. 45. It is vvritten in the prophetes and they shal be al taughâ— of God vvho so euer therefore hath hearde of the father aud hath learned cometh vnto me Psa. 54. 13. Reprobation or ofcasting lying hyd in the purpose of God. Mala. 1. â— A differnce betvveene the purpose of electing and election and betvveene the purpose of reprobating and reprobation Gods purpose in him selfe in man his saluatioÌ„ is the highest and chiefest cause and is to be deuided also goeth before our election vvhich is grounded in Christ and also before all other inferiour causes that follovv after it VVhy man vvas created in deede good but yet such a one as myghte of his ovvne accorde become euil Creation of man. corrupâ—ion * That is thou shalt moste assuredly die The fall of man coulde noâ— come to passe vvithout the vvyâ— and ordiâ—â— of God. * â—VVho vvhere a sort of phiâ—losophers that amongâ—ste other of their opinionâ— helde that God hath no care nor kepe of the â—hinges vvhich are done in the vvoâ—lde Aug. Euchâ— ad laureâ—â—â—um cap 9â— The finall end of God his counsail is neither the saluation of the electe 〈◊〉 damnation of the reprobats but the sâ—tting forth of his glory God is vvholy blamed of the vvicked for their corruption vvhere as in dede the cause is not in him but in their ovvne vvylfull naughâ—nesse The foundation or ground vvorke of election in verie act or deede A 〈◊〉 needfull Man is so far bound vnto sinne that he can not anie vvay deliuer him selfe or yet sasatisfie the lavve of God in the least point of the same God his iustice tempered vvith mercie The causeâ— vvhy Christ vvas made man. Iustification and Sanctâ—fication in Christe VVe finde more in Christ then vve lost in Adam Novv God in his euerlasting counsell hath vvrought that the benefits offred vnto vs in his sonne shoulde be effectual vnto vs or turne to our profite The firste declaration of â—lection Out vvarde calling effectuall God layeth before vs the haynousnes of our sinnes and the danger like to insue theron not to driue vs to desperation but to make vs runne vnto christ The lavv The gospel Preaching is the ordinarie means vvhereby Christ is opened vnto vs but yet not effectuall vvithout the invvard povver of the spirite The efficacie or forcâ— of the spirit VVhat maner of free vvyll is left after the fall VVhat things God his spirite vvorketh in the chosen Faith doeth laie holde on iustification and sanctification in christ Tvvo sortes of faith An historicall faith and a true faith True faith laying hold on iustification in Christ. Baptisme The Lordâ—â— Supper The chiefe ende of the sacraments Perceaueraunce or continuance to the ende Assured hope loue Faith is neâ—er plucked out of the hearts of the chosen albeit for a tyme it seme to be quenched The adoption or chosing or Iytle chyldren The olde Adam is the foundation
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
Sathan workyng in the disobedient chyldren Eph. 2. 2. Euen then also when as the Lorde most effectually or strongly and most iustly bringeth his worke to passe both by Satan him selfe and also by the bonde slaues of Satan 2. Tim. 2. 26. Wherefore wée doo euerye where acknowledge and reuerence the goodnesse and iudgements of God albeit the reason of them many tymes doo not to vs appeare And wée condempne both the instruments which are â—uyll and also naughtie wicked actions to wyt al the counsels and subtilties of Satan the enuie of Iosephes brethren and the selling of theyr brother the vngodlines and hardnesse of Pharao Absalom his mynde bent to kyll his Father and his detestable incest the vnaduisednesse also of Dauid him selfe the wickednesse of Semei the malyce and treacherie of Dauid his enemies the wycked fallyng away of Ierâ—boam and the tenne Trybes the rauennie of the Chaldeans the vnsatiable couetousnesse incredible Leacherie intollerable arrogancie of the Babylonians to be short all the wicked counselles and most sauage crueltâ—e of the vngodlye against the Church ¶ It is also manifest by very many and most plaine testymonies of the Scripture that God doeth punishe sinnes with sinnes and that with no ydle but very strong and effectuall yet notwithstanding most iuste permission or sufferaunce For it is hee that geueth Kinges in his anger Nehem. 9. 37. and Iob 34. 30. It is hee that causeth to erre Esa. 63. 17. Because he mingleth among them the spyrite of erroâ—r Esai 19â— 14. It is hée which hardeneth and turneth the hartes which blindeth the eyes which maketh druncke with the wyne of gyddinesse Exod. 4. 21. and 7. 3. and. 9. 12. and. 10. 1. and. 11. 10. and 14. 4. Deut. 2 29. Ios. 11. 20. and. 1. Sam 2. 2 and. 2. Paral. 22. 7. Psal. 105. 25. It is hâ—â— that punisheth his contempt geuing men vp into a reprobate mind Rom. 1. 28. And sending the strength of â—rrour to beleeue a lye 2. Thes. 2. 11. It is hee which disceaueth Prophetes Ezech. 14. 9. Finally it is hee that sendeth also euyll spyrites geuing them commaundement to hurt and graunting them also efficacie or power to disceaue as 1. King. 22. 22. 23. and. 2. Chro. 18. 21. 22. Iob. 1. 12. and. 2. 16. These thinges being thus manyfest by these so playne testimonies let the Pellagians Freewyllians Annabaptystes Papistes and the rest of that fylthie rabble crye out if they lyst tyll they waxe hoarse and their heartes ake agayne that wée make God the Authour of sinne from which blasphemie wee are as farre as they are voide of Christian charitie in so iudging of vs ascribyng vnto God his prouidence the whole swinge in all thinges which as they procéede from him as hath béene shewed before are verie good albeit in respecte of the instrumentes whereby it pleaseth him in iustice sometyme to worke by they maye bee verie euyll FINIS Notes appertayning to the matter of Election gathered by the godly and learned Father â— Foxe AS touching the doctrine of Election thrée thinges must be considered Fyrst what Gods election is and what is the cause thereof Secondly how Gods election procéedeth in working our saluation Thyrdly to whome Gods election pertayneth and howe a man maye bee certayne thereof Betweene Predestination and election this difference there is Predestination is as well to the reprobate as to the elect Election onely pertayneth to them that are saued Predestination in that it respecteth the reprobates is called reprobationâ— in that it respecteth the saued is called election and is thus defined Predestination is the eternal decréemeÌ„t of God purposed before in himself what shal befall on al men eyther to salâ—ation or damâ—ation Election is the frâ—e mercie and grace of God in his owne wyll through faith in Christ his sonne chosing and preferring to lyfe such as pleaseth him In this definition of election fyrst goeth before the mercy and grace of God as the causes thereof whereby are excluded all workes of the lawe and merytes of deseruing whether they goe before fayth or come after So was Iacob chosen and Esau refused before eyther of them began to worke c. Secondly in that this mercy and grace of God in this definition is sayde to be free thereby is to be noted the proceeding and working of God not to bee bounde to any ordinary place or to any succession of chayre not to state and dignitye of personne nor to worthynesse of blood c. But all goeth by the meere wyll of his owne purpose As it is written Spiritus vbi vult spirat c. And thus was the outwarde race and stocke of Abraham after the flesh refused Which â—â—â—med to haue the préeminence â—nd theyr â—â—â—de after the spyrite raysed â—p to Abraham of the stones that is of 〈◊〉 Gentiles So was the outwarde Temple of Hierusalem and chayre of Mâ—yses which seemed to be of price forsaken and Gods chayre aduaunced in other actions So was talle Saule refused and lyttle Dauid accepted The rytche the prowde the wyse of this worlde reiected and the worde of salâ—ation dayly opened to the poore and myserable abiectes The hye Mountaynes cast vnder and the lowe valleys exalted c. Thyrdly where it is added in his owne wyll by this falleth downe the free wyll and purpose of man with al his actions counsayles and strength of nature According as it is written Non est volentis neque currentis sed miserentis dei c. It is not in him that wylleth nor in hym that runneth but in God that sheweth mercy So we sée howe Israel ranne long and yet got nothing the Gentyles vnneth began to set out and yet got the game So they which came at the fyrst howre dyd labour more and yet they whiche came last were rewarded with the fyrst Mat 20. The wyll of the Pharisée séemed better but yet the Lordes wyll was rather to iustifie the Publicane Luke 18. The elder sonne had a better wyll to tarry by his Father and so dyd indeede and yet the â—atte Calfe was geuen to the younger sonne that ranne awaye Luke 15. Whereby we haue to vnderstand howe the matter goeth not by the wyll of man but by the wyll of God as it pleaseth him to accept According as it is written Non ex voluntate carnis neque ex voluntate viri sed ex deo nati sunâ— c. Which are borne not of the wyll of the fleshe nor yet of the wyll of man but of god Furthermore as all then goeth by the wyll of God onlye and not by the wyll of man So againe heere is to bee noted that this wyl of God neuer goeth without fayth in Christ Iesus his sonne And therefore fowrthlye is this clause added in the diffinition through â—ayth in Christe his sonne which fayth in Christ to vs warde maketh altogeather For fyrste it certifyeth vs of Gods election for
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
maiestie and mightie power of God whiche suffereth not one sparrowe to fall vppon the earth without his wyll prouidence neyther one hear to fall from the head of his elect and chosen howe fiercely so euer they shall rage agaynst them Wherefore O you Serpentes séede howe soeuer you shall be offended with this that I shall speake knowe this that as the mightie God hathe made the scattered sandes able inoughe to stay the raging Seas so shall your proude waues of your boyling stomacks and our busie heades be broken and brought full lowe where and when it shall like the Lorde of all fleshe by these his weake vessels And licence must you aske as did your father the diuelâ— executing his tyrannie vpon the good maÌ„ Iob as we reade in the first chapter of that Hystorie before you can lay hands eyther of body or goods of his chosen and therein shall you be limitted and appoynted as there appeareth how farre you shall be able to extend your violence For God holdeth your hartes in his hand be you neuer so great tyrants can soone cause you to faynt fayle from your furie turning your harts round about as him liketh best And bicause you thus blaspheme God in words déedes following your father Lucifer abusing Gods creatures and despising his benefytes his tollerance and his long sufferanâ—e which might moue you to repentance as holy Paule warneth you treasure vp for your selues euen wrath vengeance agaynst the day of vengeance I doo feare nothing at all to offende you with my writing neither do you passe any thinge at all what is written or spoken though you vse to sweare stampe stare for a little space in a furious rage when you heare and feele things contrarie to your poyson But the scriptures of God all good writinges all truthe vnto suche dogs and hogs are vttered to this purpose that they may be a testimony of condemnation of the light of Gods truth reiected and despised Therefore for the elect of God that they may vnderstand the course of Gods working in al his creatures reuerence his maiestie and magnifie and renoume his holy name is this written Yet doubtlesse doo I know amongst the chiefe vessels chosen children of God there bée many whiche haue not attayned to this poynt of doctrine of ElectioÌ„ ReprobatioÌ„ whom I am very loth to offend and therfore I desire theÌ„ for the loue of God to suffer me quietly without their griefe to vtter vnto other the coÌ„fort of my conscience which I haue hereby vndoubtedly receyued like as I haue many times harkened vnto them in the coÌ„trarie First praying thus both of vs together vnto our heauenly father knowledging our owne infirmitie weaknesse O father in the heauens whatsoeuer we are whatsoeuer we haue whatsoeuer we knowe it is onely by thy frée grace for we were by nature the childreÌ„ of wrath we are not borne a new of fleshe blood eyther of the séede of man or of the wyl of man flesh blood can not reueale the misteries of thy heauenly kingdome vnto vs But by thy blessed wyl are we that we are by the same knowe we that we know therefore O father doo we commyt into thy handes onely our saluation If our knowledge be small yet we doubte nothing but that we are the chyldren of thy euerlasting kyngdome and therefore by thy mightye power we shall growe when it shall be thy pleasure to a more full and ryuer knowledge of a more perfyte age wherein our fayth shall bee fully able to comprehend and receyue the breadth depth heyght largenesse of thy great mercyes and gracious promyses But séeing this power of full knowledge and perfecte reuelation passeth all power naturall and remayneth onely in thy power and the light of thy spirite O Lord Doo thou what shall please thée to open to vs thy seruaunts and chyldren depending of thy handes so much of the lyght of thy countenaunce and at such tymes as shall seeme good to thy wisedome and fatherly mercye In the meane tyme thus reâ—tyng wholy vpon thée neyther can we dispaire neyther wyll we â—be too much carefull although wee can not attayne to the knowledge of many of thy workes neyther to the vnderstanding of many places of the scriptures but we wyll confesse vnto thé◠the weakenesse of our fayth wayting alwayes for further reuelation of thy glorious lyght to be vttred vnto vs when thou shalt think of thy Fatherly beneuolence goodnesse méete and conuenient knowing most surely that thou wylt pitie our chyldishe infanciâ— and cause the same to serue for thy glory and our greate commoditie séeing that we doo erre and are chyldishe as sonnes before such a Father which can not put off his Fatherlye pytie but rather as thou hast brought vs vnto thée to be the heyres of thy kingdome by the blood of thy naturall sonne so we bée most sure that thou wylt lighten vs in the end with the full fruition of the bryght lyght of thy countenaunce that we maye see thée and know thée as this thy sonne our redéemer knoweth thée yea sée thée our Father face to face and know as we be knowne Thus rest wée onely of thy hande to increase our knowledge at thy good pleasure O mighty Lorde and most mercyful Father So be it If you can thus submytte your selues good brethren to the wisedome of God working in vs weakelyngs what him lyketh All the stumblyng stockes whiche might offend you may easâ—ly be remoueâ— There be two things especially which doo séeme to stande against this doctrine of Election and Reprobation or of God his gouernaunce and prouidence for all is one in effect the one toucheth God the other man The fyrst and pryncipall is leaste that the wicked doo make God the Aucthour of synne in the Reprobateâ— the which doubt we maye remoue fowre maner of wayes Fyrst by the aucthoritie of Scriptures Secondlye by the testimonie of theyr own consciences which be the reprobate Thirdly by the nature of sinne Fowrthly by the maiestie of God which is bound to none of his creatures to make hym this or that vessell For the fyrst Saint Iames sayeth Let no man saye when he is tempted that he is tempted of God for God as he can not bée tempted with euyll so neyther doeth hée tempte any man But euerye man is tempted drawne awaye and entysed of his owne luste and concupâ—scence Then the luste when it hath conceyued bryngeth foorth synne Iames. â— And euen thus it appeared in the fyrste fall of mankynde Fyrste though the Lorde our God had warned and commaunded the contrary oure olde enemye styrreth the concupiscence and lust of the Woman with the goodnesse pleasauntnesse and beautie of the Apple then her lust conceyuing this bringeth foorth synne entysing also her husband to the breaking of God his commaundementes Genes 3. But contrarywise sayeth Iames in the same place Iam. 1. least you should erre and
compelled to crye and call to sigh and sobbe before theyr heauenly Father for the deliueraunce of this mortall and sinful booy subdued to vanitie and though they do most euidently perceyue how they are called from darknesse to lighte from loue of iniquitie to the hatred of the same from obedience somtime giuen to Sathan and to the lustes of the flesh to the obedience of the spirit whiche fighteth against the flesh and though I say they perceyuing this be not able to quench these raging lustes yet do they mourne and dayly lament calling for the grace of their heauenly father which lamentations sighings and sorowyngs of theyr sinnes bée the sensible féelings and liuely signes and tokens of Gods infallible and sure Election Wherefore whosoeuer shal féele these secret sighes and mournings thereby hating â—â—nne desiring therfroÌ„ to be delyuered considering theyr owne weaknes and by the fruite and a good man forth of the good treasure of his harte doth bring foorth good workes the euyll man euyl works This doth Iames byd vs to shewe our fayth of our workes and sayth that Abraham did thus vtter his faith by his works and Rahab by her workes and were iustifyed Where we are compelled with all the godly learned to expounde the worde iustifyed declared to bée iust or else we doo make Iames contrary to him selfe contrary to Moyses whose sentence he in the same place alledgeth contrarie to Paule and the whole course of Scriptures And thus muste all the generall sentence of woorkes bée vnderstoode that by these woorkes wherein God wyll haue vs to walke we are knowne to haue his spirite to be good trees so iudged by our fruites as is the good Apple tree by the Apples not that the Apples make hym good but testifye that hee is good and that it hath within it selfe a kindly power of good iuiâ—â— and norishment So we féeling the power of the spyryte workinge in our hartes Godlye motions and so brynging forth good fruites of fayth and good workes doo coÌ„firme our Election and vocation as Peter speaketh to our selues and others The seconde vse of workes is that God in vs by them may be gloryfied Whereof our sauiour Christ sayth Mat. 5. Let your lyght so shine before men that they séeing your good works may glorifie your father which is in heauen And this is the chiefe vse of good workes the laude and glorye of God where vnto wée were fyrst created in the earthy Adam now are a new restored by the heauenly Adam Christ Iesu to walke in good works to be holy blamelesse and without fault And to this ende that God in them might bee gloryfied doth scripture commend vnto vs good works setteth forth the crowne of glory to them that therin are exercised So ruÌ„ne that ye may obtaine sayth the Apostle labor for the crowne incorruptible 1. Cor. 9. Nowe because these latter dayes are the tymes wherein our Sauiour Christ dyd saye that â—ayth should fayle and charytie shoulde ware colde we that haue so cleare reuelation of Gods great mercyes wishing alwaies to be of more perfection let them with all thankes geeuinge vnto God reioyce knowing that this procedeth not from flesh nor bloud but froÌ„ the spirite of our head Iesus Christ who maketh intercession for his afflicted members who are his Sainctes with vnspeakeable gronings Whome though for a time hee doo permit to be afflicted both in spirite and bodie as sometimes he did Iob Ionas Ieremie and other yet at the ende hee giueth vnto them most triumphant victorie accordinge to the euerlasting purpose of his diuine prouidence who is to be feared reuerenced renowmed and praysed for euer So be it Heretofore haue we answered generally to them that woulde make God the Author of euyll and to them which do say that this doctrine taketh away exhortations and threatninges and the preachyng of the worde Nowe by the grace of God we wyl more briefly answere to some arguments whiche they bryng foorthe of the scriptures setting aparte all such cauyllations as mans reason whiche in Gods mysteries can neuer bée satisfyed by the craft of the deuyl doth excogitate inueÌ„t But first we wyl speake somthing of good workes the true vnderstanding of those scriptures which commend them vnto vs lest we should seeme to dissuade men from the same or exteâ—â—ate the meaning of the holy ghost in such sentences as our aduersaries doo wickedly peruert for the maintenance of mans power against this doctrine of grace free Election which dare affirme that by works they purchase part of theyr saluation the which as we haue sayde is freely geuen by this Election in Christ Iesu before the foundation of the world was layâ—â— The good works which are so in déede that is to say which proceede of the spirite of adoption the feeling of Gods mercies in electing calling iustifying fyrst of all haue this vse y they declare the power of God to bee in vs and the spyrite of Christ which doth conforme vs to his image and this is the ende whervnto we are Elected and Predestinate to be conformed to the Image of his sonne Rom. 8. Elected before the foundation of the world to be holy and blamelesse Eph. 1. Created vnto good workes which God hath prepared for vs to walke therein Eph. 2. These haue the reward as Paul sayth not onely of this lyfe but of the world to come Therefore sayth our Sauiour Christ. Math. 25. Come ye blessed of my father possesse the kingdome prepared for you from the begynning of the world I was hungry and ye gaue me meate I was thyrstie and ye gaue me drinke c. Of this excellent commendation and rewarde of good workes we do learne the dignity of the same not of the worthinesse of theÌ„selues which are neuer able to stand in Gods iudgementes for our very righteousnesses are as Esay sayth as clothes fylthily polluted but of the dignitie of the grace of the promise of God who worketh them in vs For it is God sayth Paul that worketh in vs both the wyll and also the worke euen of his purpose Phi. 2. Therefore all is of grace not of works least any should glory Ephes. 2. For if there were any power in our selues or dignity in the workes then had we some thing to glory but now that all is confessed to be of Gods free mercies and nothing of our selues we conclude that God crowneth and rewardeth his owne workes in vs that who so gloryeth should glory in the lord 1. Cor. 1 â—nâ— where some â—â—edge this place Ma. 26 so to commende workes that they shoulde bee the cause of the Election and the fauor of God they doo not consyder the fyrst wordes Come you blessed of my Father inheryte the kingdome prepared for you from the beginning of the world Wherin we may note that they beeing the blessed and beloued of the father are called to the inheritance of the heauenly kingdom not wonne by
is from the Lorde The fifth Aphorisme NEyther yet dyd it happen by any baâ—e and ydle peâ—mission or suffering vvhich is seuered from his vvyl and decreeâ— for when as he hath ordained the eâ—de it must needes be also that he hath appointed the causes leadinge vnto that ende vnlesle vvee vvyll affyrme that the same ende came to passe either at all aduentures or â—lse by caâ—ses â—rdayned by some other God after the opinion of the Manichees Moreouer it can not bee â—nce so much as â—â—oughtâ— that any thing â—ommeth to passe against the vvyll of God and vvhether hee vvyll or nâ— but that vvith great vngodlâ— nesse vve must denie him to bee almighty the which thing Augustin also lib. De correp et grat Cap. 104. hath plainly noted It doeth therfore remaine that this fall did in such sort issue from the wylling motion or sturring of Adam as that yet it happened not against the wyl of God vvhome after a certaine vvonderfull and vnconceiueable maner it pleaseth that eueÌ„ the same thing vvhich he doth not allow in that it is sinne coÌ„meth not to passe vvith out his vvyll and that as vve haue sayde before that the shoulde shewe the ryches of his glorie vpon the vesselles of mercy and declare his wrath and power in those vesselles vvhich he hath made theâ—fore that hee might set foorth his glorie by theyr iust dampnation For neyther is the saluation of the elect or chosen nor yet the dampnation of the reprobates or ofcastes the laste ende of the counsayles of God but the setting forth of his glory aswell in sauing them of mercy as in condemning these by his iust iudgement Proues out of the worde of God. Rom. 9. 21. Hath not the potâ—er power ouer the clay to make of the same lump one vessel to honour and an other to dishonour 22. What and if God minding to shew his wrath and to make his power knowen did suffer with much patience the vesselles of wrath prepared to destructionâ— c. 1. Pet. 2. 8. And a stone of stumblyng and a rocke of offence to them which stumble at the word being disobedient vnto the which thing they were then oâ—dained Exod. 9. 16. And in deed for this cause haue I appointed thee to wytt to shewe thée my power and to declare my name through out the whole worlde Prou. 16. 4. God hath made al thinges for him selfe yea euen the wicked man for the day of euyll Esa. 54. 16. Behold I haue created the â—mith that bloweth coles in the fire and â—ringeth forth a tole for his worke I I say haue created the destroyer to destoy Rom. 9. 11. For the chyldren beeing not yeat borne when as they had done nothing neyther good nor euyll that the purpose of god which is according vnto his election that is to say not of workes but of him that calleth might remaine sure c. 13. As it is written Iacob haue I loued and Esau haue I hated 17. For the scripture sayth vnto Pharao for this same purpose haue I styrred the vp that I might shew my power in thée and that my name might be declared thorough out all the earth 18. Therefore hee hath mercie on whome he wyll and whome he wyll he hardeneth The sixt Aphorisme THerefore that vve may auoide these blasphemies into the vvhiche the vveakenesse of mans vvyt doth draw vs let vs confesse that the corruption of the chiefe vvorkemanshippe made by God came to passe neither by chaunce nor yet vvithout his vvyl vvho of his incomprehensible or vnconceyueable vvisedome maketh and ordreth all things to his glorie let vs neuerthelesse graunt albeit that iudgemeÌ„t of man vvrestle neuer so much against it the vvhich in the begyâ—ning vvas both compassed about with certain bounders and vvas also afterward miserablie corrupted or made yll that the vvhole fault of destructioÌ„ resteth in maÌ„ because that betweene that secreete and vnceyueable vvyll of God and the same corruption of mankind which properly is the true and the first original or beginning of the destruction of the reprobatâ— or ofcasts the wyl of that first man commeth in the vvhich vvyl vvheras it vvas created good of his owne accord depraued or made it selfe naught and therfore made open an entrie vnto the iust iudgement of God to destroie al those vvhom he vvyll not vouchsafe to shewe his mercie vnto Now if these pleading againe â—â—o obiecte that they coulde not bee aâ—ainst this wyll of God well let vs leâ—â—em alone vnto their owne destruction â— reason against him who wyll easilye â—efende his owne righteousnesse against â—heir foolishe quarellings Let vs rather â—euerence that thing which is aboue the â—eache of our vvyt and turne al the conâ—eites and imaginations of our minde to the setting forth of his mercie which of his owne onely goodnesse hath saused vs being no lesse wicked and worthie of any kinde of punishment then they are Proues out of the worde of God. Rom. 9. 13. As it is written Iacob haue I loued and Esau haue I hated 14. What shall we say then is there any vnrighteousnesse with God God forbyd 15. For he sayth vnto Moyses I wyl haue mercie on him to whome I wyll shewe mercie and I wyll haue compassion on him on whome I wyll haue compassion 19. Thou wylt then sayâ— vnto mée why is he yet angrie For who hath resisted his wyll 20. But O manâ— who art thou which pleadest against God shal the thing formed say to him that formed it why hast thou made mee thus The fourth Chap. By what order of causes God hath opened the waie to declare his election and in some part to extende or perfourme it The first Aphorisme NOwe vvhen as God had determined those former thinges vvith him self as vve haue sayd afterwards in the next and yet eternall or euerlasting rule of causes as all things are present vnto him he seuerallie ordained all those degrees or steppes by the vvhich he vvould lyfe vp into his kingdome those of his which vvere to be chosen Therfore because he is in such vvyse mercifull that in the meane vvhyle he neither ought nor can â—orget his iustice fyrst of all there must â—eedes haue beene some one ordained to â—e a mediatour by vvhome man might â—ee vvholie restored into his former eâ—tate and that of free mercie vvhiche should appeare in the saluation of his But man besides that he is more vveake then that hee can sustaine or beare the force of God his wrath 1 doeth also so please himself in that his most miserable blindnesse that he seeth it not 2 as being vvholye brought into slauerie and bondage vnto the kingdome of sinne 3 insomuch that the lawe of God turneth vnto him vnto death so farre of is it that he shoulde be able there to set him selfe at lybertie or else to satisâ—ie or make aunswere vnto the lawe of God euen in the verie least point Proues out of the worde of God. Ioh.
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
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
God to lasciuiousnesse wantonnesse as holy Iude saythe yet knowe wée that wée are chosen by Iesus Christe that the glory of his grace hys fauour and mercy towards vs might be praysed For we are the electe and chosen kyndred and hys people by purchase that we shoulde shewe the vertue of him whiche hath called vs foorth of darknesse into this maruellous lyght This people ordayned to saluation only beleeueth Act. 13. For this Electe people onely was Christ sent into this world To them onely is the worde of saluation sent as Peter sayth To the Elect by the foreknowledge of God the Father 1. Pet. 1. Then to know what this election of God is and what in the Scriptures it doth signifye We describe and define election to bée the frée choyce of the good wyll of the almighty God appoynting and prescribing in the booke of lyfe before the begynning of the worlde whome he wyll haue to bée saued and coumpted amongest the iust Whome hée will haue holy and without faulte before him to be his children by adoption to set forth his glory This choyse his choosing this aforeappoynted purpose and ordinaunce of God is aboundauntlye set forthe in the first chapter to the Ephesians That this commeth of the free wil of God and his onely grace freely without our deseruing contrary to the vayne opinion of the Papists and Anabaptists â—he same chapter and the next chapter folowing dothe plainly testifie Ephe. 1. 2. And most euidently the Lord in his maiestie speaking to his seruant Moyses Exod. 33. declared all this to stande of his mercy saying I will haue mercy vpon whome it liketh me and I will shew mercy where it shall be my pleasure for so is the meaning of those wordes I wyll haue mercy vppon whome I will haue mercy Paul also declaring in this place the worke of God beetwixte these twoo children Iacob and â—saâ— Romaines 9. saythe thus of this frâ—â— Election wheÌ„ Rebeca was with child with one and the same father Isaack before â—he children were borne when they had neyther done good nor bad that the purpose of God whiche is by Election mighte stande it was sayde to hir not for the cause of workes but by the grace of the caller the elder shal serue the younger As it is written saythe hée Iacob I loued but Esau I hated Of the booke of lyfe Moyses speaketh Exod. 32. And Christ himselfe Luk 10. Saying to his Apostles Ioy you and be glad for your names are written in the booke of life in the heauens And in the. 69. Psalme it is spoken against the wicked Let them not be written amongst the Iust and put them forth of the booke of life And agaynst the false Prophet Ezechiel 13. Hée shall not bee in the counsaile of my people nor written in the booke of the house of Israell There be two finall causes also of this eternall purpose of the election the whiche Paule rehearseth in the first chapter to the Ephesians the one toucheth God the other perteyneth to man He hath Elâ—cted vs bee fore the foundations of the worlde sayth the Apostle that wée mighte be holy without blame And this anâ—wereth the wicked which woulde abuse the mercies of God to their lust Againe it followeth He hath Predestinate vs that he myght choose vs to be his chyldren that his name may be praysed And this stoppeth the mouthes of all our aduersaryes that saye that this doctrine is not to the prayse of God so that they must cease to sclaunder this doctrine vnlesse they wyll hynder the glory of God and denye the open Scriptures Now it is to bée noted and marked dylligently that this worde election is taken after two sortes in the Scripture sometymes as it sygnifyeth absolutely the free choyse wyll and appoyntment of God without the respecte of the reuelation of the worde and message of saluation And thus speaketh the holy Apostle Saint Paul of Election saying of the carnall Iacob They were enimyes concerning the gospell for your cause but concerning the Election they are beloued for their parents For the gyftes of God and his calling are suche that he can not repent Euen as you once were mysbeléeuers from God but nowe haue attayned mercy by theyr mysbeléefe that they should attayne mercie also This Election expresseth absolutely the secret purpose of God without the respect of reuelation of the woorde or any of our workes following Under this first kinde of Election were those hundreth and twentye thousande whiche God dyd choose and kéepe vnto hymselfe in Niniuie amongst the Idolaters and the seuen thousande which God dyd leaue for himselfe in Israell in the third booke of Kings the. 19. chap. Yea those that yet are not are thus elect chosen and amongst al nations both Iewes in this long blindnes banishmente from their cuntrey amongst the Turkes in theyr Idolatrous wickednes yea amongst the Edomites the Sabees the Indians and Ethiopians And in the late blyndnesse of the Popishe church wherein wee togither wyth our fathers were altogether Idolatrous all Hypocrites and counterfaite Christians thys absolute Election whereby the mercyfull Lord God did reserue and kepe his chosen vnto hym in all places all ages all countreys without respect of personnes dyd most euydently appeare Howbeit this secreete of Election must onely â—ee lefte to the Maiestie of God where when howe and whome he thereby saueth and sheweth his mercy For to the blynde iudgement of man all these people rehearsed and suche lyke seemeth reiect reprobate and cast awaye as appeareth by Ionas condempning the Niniuites by Elias condempning the Israelites and a long whyle vntyll God had by myracle from Heauen delyuered hym from that errour vnto the chyefe Apostle Peter iudging all the Gentyles to bee a polluted people farre from the fauour of God. The seconde kynde of Election is set â—oorth and knowne euydent and open by the spirite of God working in the harts of the Elect and chosen by fayth and trust in God his promyses through Christ teaching vs that we are the chyldren of God chosen to him selfe by Iesus Christ from the begynning and therefore preparing vs to an holy and blamelesse lyfe to the lawde prayse of the grace of god The which Election besydes the dayly eâ—perience of our consciences maye bee approued by the testymonies of these Scryptures compared together Esa. 59. Rom 8. Ephesi 1. Colos. 3. and a verie bryefe and perfecte description of thys Election 2. Thes. 2. in these wordes Wée ought to thanke God that he hath chosen you from the begynning by the sanctifying of the spyrite and the beleefe of the trueth to the which he hath called you by our Gospell to attayne the glorye of our Lorde Iesus christ By this gratious election was Iacob dearelye beloued in his Mothers wombe and Ieremie knowne vnto God before hée was fashioned in his Mothers wombe Ieremie 1. And to bee short all other the Electe of God are thus chosen sanctified and
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
commaundement of God and what so euer lawe is not the mynde wyll and commaundement of God as was the lawes of the Scribes and Phariseys and of the cursed Papists the same be wicked who of necessitie were set vp the body of Antichrist to vtter theyr vnrighteousnesse that Christe the sonne of righteousnesse the head of his body in his manyfolde mercies more playnely might appeare and shine with more glory Agayne to define sinne to be the affection motion or operation of any reasonable creature agaynst the lawe of God his maiestie must needes be secluded and excused who is the lawe maker the creator no creature hauing no euill motion nor ledde with any affection whiche mighte make his worke euyll Like as the creature is for the most part blame worthie because euen when it doth the best of all It is subiect to some affection eyther selfeloue or hatred of some other yea the Lorde God maye vse any of his creatures in any worke without the blame of any euill as well as the Smith may make his coles to flame or to quenche them eyther the same peece of yron sometimes his hammer sometime his tongs or stithy Wherefore though very muche might be sayde in this parte that as the potter may make of one peece of clay what hym liketh the Smith mays make of hys yron diuers instrumentes yet following the godly wisdome of S. Pauleâ— I thinke it more meete to beate downe mans subtilties with the contemplation of the Maiestie of the mightie God pronouncing boldly that suche as saye if my lyes and sinne set foorth his glory why am I then iudged as a sinner let vs doo euyll that good may come and so in their wycked words dare make God the author of euyl hath their worthy damnation alreadye as Paule sayth Rom. 3. For of necessitye whiche their eyes can not sée suche diuersitie of sinne and grace of righteousnessâ— and vnrighteousnesse of the contrarietie and chaunge of things must be in this woÌ„derfull creation of heauen and earth by the high maiestie of God appoynted and ordeyned For what needed the goodly creature of lyghte If there had bene no darknesse or howe shoulde this benefite haue bene felt or perceyued what matter or cause of vttering iustice mighte haue bene found without sinne and vnrighteousnesse how should grace haue bene shewed if no wrath had bene deserued No the mightie God thereby most euidently vttereth his maiestie in that he sheweth how the heauens fal into darknesse without him the earth into dust the Angels into deuyls the men into sinne and so finally without him all thinges to come to nought that he might be magnified creating all things his sonne our sauiour renowmed who hath redéemed vs all hys holy spirite exalted who hath renewed all vs that be his elect and chosen Nowe to what creature is the maiestie of God bounde and founde debter of his spirite If he withholde it from any his dreadfull maiestie may rightly withhold it for who hath giuen him first to aske any thinge agayne of debt or dutie If his maiestie doo giue his spirite it is of his free mercy and grace If the earth fal into dust if man fal into sinne that all things may be knowne to be nothing without God what blame deserueth God or who dare accuse hym No let all flesh fall downe before his maiestie and confesse All thinges doth onely rest vpon thee O Lorde thou hast created all things of nothing so that without thee they all do fall to their originall to she we them selues vayne and nothing worthâ— weake wretched miserable wherfore if we haue any good thing it commeth of thy mercy if we haue any weaknesse sinne or infirmitie it commeth of our owne conâ—â—piscence lusts vanity our perditioÌ„ is of our selues our sinne is of our selues onely of thée is our saluation thou made vs clay potts vessels to thine vse Do thou with vs as thou shalt think good in thine eyes and the shame shall fall vpon our own faces The second cause which concerneth man wherby many mistake this doctrin is that God exhorteth man alwayes in his Scriptures to good and forbiddeth euyll with many terrible threatnings whiche things seemeth not to be needful say they seeing the Eleâ—â—e shall be saued the Reprobate condeÌ„ned by decree sentence giuen vpon them before they be borne To this we do answere that these exhortatioÌ„s and coÌ„munications are very necessary to both twaine bicause God leadeth vs men alwayes like reasonable creatures not like insensible steâ—ks or stones And to the Elect they are most necessarie prickes and spurres to stirre the dull flesh toward his dutie as all good men feeleth can beare witnesse To the Reprobate they are testimonies of the good wyll of the almighty God to them opened and vttered but openly resisted and refused and reiected accordinge to the saying of oure Sauioure Christ If I had not come and spoken to them they had had no sinne but nowe they haue no pretence or excuse for theyr sinne Paraduenture you wyll answere mée They can not obey vnto it What is the cause thereof I pray you bicause they lacke the spirite of Christe to leade them you wyll say I dare easily graunt you but wyll they graunt this wyll they thinke you submite them selues vnder poore Christe and the foolyshnesse of the crosse and not rather boast and brag their wisedome their knowledge and their vpright dealyng and righteousnesse Are not these the men that dare thus boast Wée knowe as well as the Preacher can tell vs Is the spirite of God departed from vs to speake with him As was sayde to Micha 2. of the Kings 22. chapter Or as the Pharisies did answere vnto Christe are we blynde To whome our Sauiour sayth agayne If you were blinde you had no sinne but nowe you say you see therefore your sinne remayneth Ioh. 9. Thus doubtlesse they are so farre from the submission subiection to poore Christ that contrariwise they doo willingly and naturally followe their Father Lucifer who did lift him selfe arrogantly aboue Christ the sonne of righteousnesse and euermore fyghteth against Christ though the mightie power and high wisedome of God turneth his euyll wyll and all theyrs to his glory good purposes None other wayes than bodily and naturall darknesse which by the wonderfull wisdome of God clearly setteth forth the bright Sunshyne and yet laboureth by continuall course to shadowe the Sunne and to couer the whole earth Wherefore the Lord God to driuâ— away this naturall darknesse from man exhorteth to iustice and equitie which is his nature and the Image which man ought to counterfayte And alwayes commaundeth thinges therevnto agréeable And forbyddeth that hee is not that is to sâ—ye iniquitie and dehorteth therefrom by his Prophetes and Preachers publyshing his wyll and pleasure which is the lyght and lawe most perfecte to man his noble creature whome he hath made for his honour and glory whome he hath appointed