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
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
conceyue any euyll opinion of God euery good gyfte and euerie perfyte gyfte is from aboue descending from the Father of lyght with whom is no variablenesse neither change into darkenesse that hée shoulde geue nowe good things nowe euyll now lyght nowe darkenesse No sayth the Apostle Paule let God be true and all men lyars Can God be vniust Howe shall he then iudge the worlde Rom. 3. Againe God sayeth by his Prophete Ezechiel I wyll not the death of a sinner but I wyl rather that the sinner conuert repent and lyue And vnto wicked Ierusalem sayth our sauiour Christ O Ierusalem Ierusalem which slayest the Prophetes and stonest them that are sent vnto thée Howe ofte would I haue gathered together thy chyldren as the Hen gathereth her Chickins vnder her wings and thou wouldest not Loe thy house therefore is left desolate Mat. 23. Loe héere appeareth the goodnesse of the lyuing Lord so dillygently callyng the wicked to him by his worde by his Prophetes by his messengers and at the length by his owne sonne that he can not in any case be accoumpted the Aucthor of theyr euyl nor cause of theyr fal But contrary wise theyr owne wylfull and wycked stubbernesse is the cause of their euyl and the onely occasion of theyr fall as it is written Thy perdition and destruction is of thine owne selfe but onely of me is thy saluation And infinite scriptures to the same purpose appertayning That wée may saye with Daniel vnto thée O Lord belongeth ryghteousnesse and to vs the shame and couering of our faces Daniel 9. Secondly The testimony of the consciences of the wycked which shall accuse or excuse them at the great dayâ— which is alwayes of the force and valure of a thousande wytnesses which is the worme that shall neuer dye but gnawe the wycked for euer Esai 46. This conscience I say of theyrs shall condempne the wycked and what shall God then doo Or wherein is his dreadfull maiestie to bée charged Caine by his owne conscience is compelled to confesse greater is my wickednesse then can be râ—â—ytted Thou castest mée from the face of the earth sayth hée and I must hyde mée from thy face Loe the iust iudgement of God and his worthy condempnation openly confessed Who dare then blame God Caine dare in no wyse doo it Neyther yet prowde Pharao who condempned in his owne harte and conscience accuseth him selfe and his people and iustiâ—yeth God delyuering all men from this wicked blasphemy saying openlye I haue sinned nowe the Lord is iust and I and my people are wycked Exo. 9. What doeth Iudas Doeth hee not crye lykewyse I haue synned betraying this innocent blood Math. 27. And to vtter in dâ—â—de that thing he felt within his brâ—ast he is compelled to take aduengaunce and execute a iudgement moste terryble against him selfe vttering to all the world him selfe most wicked and that the iustice of God punishing suche wycked Traytours and murtherers ought most worthily to bée feared magnifyed and reâ—erenced throughout the whole worlde Lyke as all the other wycked and desperate persons which for anguishe of harte and terrour of conscience doo murther themseluos doth euidently and continually witnesse vnto the worldes ende that there is a iust Lorde the God of iudgement whome they doo feare and before whose face they dare not appeare to accuse him of any sinne but rather taking the crime blame shame and punishment vnto them selues who worthily by theyr owne conscience haue deserued it doeth thus torment themselues and with violent handeâ— aduenge the sinne they haue commytted in theyr owne synfull souleâ— and bodyes Thus must God alwayes bée founde iust and ouercome when he is iudged by the testimony of our owne conscience which shall accuse or excuse vs at the great daye Roma 2. Wherefore let no man be so foolyshe to saye that God is the Author of euyll vnlesse he wyll bée accompted worse than Cain more proude than Pharao more wycked than Iudas or any other the Reprobate from the begynningâ—â— Thirdly the nature of sinne being deâ—yned by the authorytie of Scriptures to bée a thought worde or deede contrary to the wyl of god For such things onely defyle the man as Christ our master sayth Math. 15. And therefore are onely to bée accompted sinne No such thought can bée attrybuted or ascrybed vnto God as can be against his wyll therefore no sinne can bée his worke Neyther can he bée the Aucthour of euyll which therefore is called God because he is the Aucthour and geuer of all good and so farre from euyll that he turneth all our euyll to some good our sinne to the vttering of his grace our lyes to the declaration of his trueth No this is the perfit workemaster which worketh all things without fault or trespasse all other doo fayle faulâ—e â—â—espasse and sinne in al their workes that he may be iustifyed in all his dooings and al creatures fal down before his face presence Who though he doo worke al in al things yet doth he worke the same to such godlye ende and purpose knowne onely to his maiestie that though we be compelled to say God is the author of the faâ—t yet must we answere but not of the cryme Because he is the Maister of the house and Lorde ouer the family and therefore may doo any thing without the blame of his seruaunts And lyke as that which is no faulte in the maister of the house is a great faulte many tymes in any of his seruaunts because it is the breaking of theyr maisters commaundement Euen so doubtlesse the selfe same worke is sinne in God his seruaunts and creatures which to God is no â—â—nne but an ordinary worke appoynted â—or some speciall purpose eyther for the manifestation of his power as was the hardeninge of Pharao or for the declaration of his mercye as was the fall of Dauid of Peter of Marie Magdalen and all other repentant sinners And whereâ—ore I pray you may not this Lorde thus vse his owne seruauntes without any blame of sinne seeing that hée hath created and made them all onely to serue hys glorye hys iustice and hys mercye Or howe can hee bee vniuste or the authour of anye synne by whome all the worlde muste bee iudged and broughte to the balance of iustice and equitye When the first worlde shall be condemned for their sinne and iniquitye and wée nowe lyuinge shall bee iudged for â—ure sinnes specially all those whiche not onely doe euyll them selues but are Authors and â—aultors to wicked doers Romaines 1. Fourthly The maiestie of God can bée subiect to no sinne bicause it can be vnder no lawe And that onely is worthely called sinne whiche is done agaynst a Lawe therefore no worke that God dothe oughte to be accompted euyll eyther that he is the occasion of any euyll whiche onely is the minde sence spirite and power of the Lawe wythout whome no lawe of it selfe is good For euerie good lawe is the minde wyll and
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
thine hand Ios. 11. 19. 20. There was not a Citie which made peace with the children of Israel besydes the Hiuites the inhabitantes oâ— dwellers in Gibeon all other they 〈◊〉 by battell For it came of the Lorde to harden theyr heartes to come against Israel in battell 1. Sam. 2. 25. And they hearde not the voyce of theyr Father because the Lord was minded to slaye them 2. Sam. 12. 11. So sayd the Lord behold I wyll rayse vp euyll against thée out of thine house wil take thy wiues before thine eyes and geue them to thy neighbour and he shal lye with thy wyues in the sight of this sonne 2. Sam. 24. 1. And the wrath of the Lord was moreouer angry against Israel and he styrred vp Dauid against them saying goe number Israel and Iuda 1. King. 12. 15. And the King heard not the people for the cause was from the Lorde that he might performe his word which he had spoken by the hand of Ahiiah the Silonite vnto Ieroboam the soÌ„ne of Nebat 1. King. 22. 23. Nowe therefore behold the Lorde hath put a spirite of lying in the moâ—th of all these thy Prophetes 2. Kin. 18. 25. And now haue I comen vp against this place without the Lord to destroy it The Lord sayd vnto mee goe vp against this Land and destroy it 2. Chron. 11. 4. Thus sayd the Lorde Goe not vp nor fyght against your brethren returne euery man vnto his own house for this thing is done of mee 2. Chro. 22. 7. And the treading down of Ochozias came of God. 2 Chron. 25. 20. And Amazias held not him selfe contented for it was of God that hee myght delyuer them into the hande of the enemie Nehem 9. 36. 37. Beholde we are seruants this day that in the land which thou gauest vnto our Fathers c. And it yéeldeth much fruit vnto the Kings which thou hast set ouer vs for our sinnes Iob. 1. 21. The Lorde hath geuen and the Lorde hath taken away the name of the Lorde be blessed Iob. 34. 30. Because a man that is an hypocrite raigneth and because of the offence of the people Psal. 105. 25. He turned their heart that they should hate his people and practise disceypt against his seruauntes Esa. 10. 15. Shall the axe boast it selfe against him that he weth therewith or shall the sawe set vp it selfe against him that moueth it as if the rodde should lift vp it selfe against him that taketh it vp or as if the staffe should exalt it selfe as though it were no woodde Esa. 54. 16. Beholde I haue created the Smyth that bloweth the coales in the fyre and him that bringeth forth an instrument for his worke I I saye haue created the destroyer to destroy Esa. 63. 17. Lorde why hast thou made vs to erre froÌ„ thy wayes and made vs to depart from thy feare Iohn 12. 40. and Esa. 6. 10. He hath blinded theyr eyes hardened theyr hearts least they should see with their eyes and vnderstand with theyr heart and should turne and I should heale them Iere. 48. 10. Cursed be he that doth the worke of the Lorde negligentlie and cursed bee hee whiche kéepeth backe his sworde from blood Act. 2. 23. Him I saye when you had â—aken being delyuered by the determiâ—ed counsell and prouidence of God ye haue slayne with wycked handes being fastened to the crosse Act. 4. 27. 28. For doubtlesse against â—hine holy sonne Iesus whom thou haddest annoynted both Herode and Ponâ—tius Pilate with the Gentiles and theâ— people of Israel were gathered together â—to doo whatsoeuer thine hand thy couÌ„sell had determyned before to be done Rom. 9. 18. Therefore he hath mercy on whome he wyll haue mercy and hardeneth whome he wyll harden 19. Thou wylt saye then vnto mée why is ye yet angrie for who hath resysted his hyll Rom. 11. 32. For God hath shut vp all in disobedience that he might haue mercy on all Gal. 3. 22. For the scripture hath shut vp all thinges vnder sinne that the promyse by the fayth of Iesus Christ might be geuen to them that beléeue â— Thes. 3. 3. That no man should bée moued in these afflictionsâ— For ye your selues knowe that wee are appoynted there vnto Rom. 8. 29. For whome he knew before those hee also Predestinated to bee made lyke the image of his sonne 1. Pet. 3. 17. For it is better if the wyll of God wyll so haue it that ye suffer for euyll doing 1. Pet. 4. 19. Wherefore let them that suffer according vnto the wyll of God commytte their soules vnto him in well doing as vnto a faithfull creatour The seconde Aphorisme THe selfe same God from euerlasting hath purposed and decreed in himselfe to create all things at their seasons to his glorye but namely men and that after two sorts altogether diuers the one to the other to wyt in such maner that some whome it pleaseth him according vnto his secreete wyl he maketh through mercy partakers of his glorie whom out of the word of God we do call vesselles of honour elect or chosen soÌ„nes of the promise and Predestinate or fore-ordained vnto saluation and in other whome also it pleaseth him to styrre vp to that ende he sheweth his wrath and his power that in them also he might be glorified whome lykewise we call vessels of dishonour and wrathâ— and vnapte to euerie good worke Proues out of the worde of God. Prou. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for an euyll daye Esa. 43. 6. I wyll say vnto the North geue and vnto the South kéepe not back Bring my sonnes froÌ„ farre my daughters froÌ„ the vttermost part of the earth 7. All shal be called by my name and I created them for my glory I formed them and also made them Eph. 1. 5. 6. Who hath predestinate or foreordayned vs whome he would adopt or chose into his sonnes through Iesus Christ vnto him selfe according to the good pleasure of his wyl vnto the praise of his glorious grace wherwith he hath made vs to be accepted or to be lyked of in that his beloued Rom. 9â— 23. And that he might make known the ryches of his glory towards the vesselles of his mercie the which he hath prepared vnto glory Rom. 8. 29. For whome he hath foreknown those also hath he Predestinate that they might bée made lyke the Image of his sonne Rom. 9. 7. 8. But in Isaac shal thy séede be called that is not they which are the children of the fleshe are the children of God but they whiche are the sonnes of the promise are coumpted in the séede Ro. 9. 21. Hath not the Potter power ouer the claye to make out of the same lumpe one vessel vnto honour and another vnto dishonour 1. Cor. 2. 7. But we speake the wisdom of God lying in a mistery that is euen the hyd wisedome which God had determyned
were not redeemed with corruptible thinges as syluer and golde from your vaine conuersation c. 20. Whiche was foreordained before the foundation of the worlde were layd but was declared in the last times for your sake Iosua 24. 2. And Iosua sayde vnto all the people Thus sayth the Lorde God â—f Israel your Fathers dwelt beyonde â—he flood of olde tyme euen Thare the Father of Abraham and the Father of Nachor and serued other Gods. 3. And I tooke your Father Abraâ—am from the place which was beyond the flood Ezec. 16. 8. And I passed by thée and sawe thée and beholde thy tyme was as the tyme of loue and I spread my garmentes ouer thée I couered thy shame c. Esai 65. 1. I made my selfe manifest to them that asked not I was founde of them that sought mée not I sayde Beholde mée beholde mée vnto a Nation that called not vpon my name Eph. 2. 3. Among whome also we all had our conuersation in tymes paste in the lustes of our flesh doing such things as pleased our fleshe and our mindes were by nature the sonnes of wrath as well as they 4. But God which is rytch in mercie for his great loues sake wherewith he loued vs. 5. Euen when we were dead by sinnes raysed vs vp togeather through Christ by whose grace ye are saued 11. Wherefore remember that ye béeing in times past Gentyles in the fleshe whiche were called vncircumâ—icion of that which is called cyrcumsicion in the fleshe and which is made with handes 12. That ye were I saye at that time without Christ and were alâ—aunts from the common wealth of Israel and were straungers from the couenaunt of promise hauing no hope and were without God in the worlde 13. But now in Christ Iesus ye which once were farre of are made neere by the blood of Christ. Rom. 5. 10. For if when we were enemyes wée were reconcyled or made friendes with God by the death of his sonne much more being now reconciled or made friendes wée shall be saued by his lyfe 1. Pet. 2. 10. Ye which were sometyme no people are nowe the people of God which were not vnder mercy haue now â—btayned mercie Ioh. 9. 41. If ye were blind you should haue no sinne but now ye say we see and therefore your sinne remaineth Ioh. 3. 19. And this is the condemnation that light is comen into the worlde but men haue loued darknes more then â—light because their workes are euyll Rom 1. 18. For the wrath of God is reuealed from heauen against al vngodlinesse and vnrighteousnesse of men as who with holde the truth vniustly Rom. 2. 15. Who shewe the effect of the law written in their heartes their conscience also bearing witnesse and their thoughtes accusing one an other or excusing Act. 14. 17. All though hée hath not suffered him selfe to be without witnes in that he doeth good vnto vs geuing vs raigne fruitful seasons from heauen filling our heartes with foode and gladnes Ro. 2. 14. For wheÌ„ the Gentyles which haue not the law do by nature y things of y law they hauing not the law are a law vnto them selues Act. 14. 17. Althought he hath not suffered him selfe to be c. Rom. 7. 7. What shall we say then Is the lawe sinne God forbyd naye I had not knowne sinne but by the lawe For I had not knowen luste except the lawe had sayd thou shalt not luste 1. Tim. 2. 5. For there is one God and also one mediator of God and man the man Iesus Christ. 2. Tim. 2. 25. Instructing them whiche are contrary minded if God at any time wyll geue vnto them that they may repent and know the truth 19. And that being escaped out of the snare of the Diuyll of whome they are taken captiue they may receyue helth of minde to do his wyll Act. 2. 37. When they heard these things they were pricked in heart and sayd vnto Peter and vnto the rest of the Apostles men and brethren what shall we doo 38. And Peter said vnto them Repent and let euery one of you be baptized in â—he name of Iesus Christ c. 1. Ioh. 2. 1. Litle children these thinges â— wryte vnto you that you shoulde not â—inne But if any man sinne c. The Seuenth Aphorisme THerefore after that seuere or sharpe preaching of the lawe 1 hee setteth foorth vnto them grace and gentlenesse of the gospell yet adding this condition if they beleeue in Christ 2 vvho alone can delyuer them from condemnation 3 and geue vnto them power and right to obtaine the heauenlie inheritaunce Proues out of the word of God. Ioh. 1. 12. And as many as receiued him â—he gaue vnto them this dignitie to bée made the sonnes of God to wyt vnto them that beléeue in his name Ioh. 3. 16. For so God loued the world that he gaue his only begotten sonne c. Rom. 1. 19. For I am not ashamed of the gospel of christ For it is the power of God vnto saluation vnto euery one that beléeueth to the Iew first and also to the Gréeke Rom. 8. 1. Now therefore there is no condempnation to them whiche are in Christ Iesus that is which walke not after the fleshe but after the spyrite 1. Ioh 2. 1. My lyttle chyldren these things write I vnto you that you sinne not If any man sinne we haue an aduocate with the Father Iesus Christ the righteous c. Ioh. 〈◊〉 And as many as receiued him he gaue vnto them this dignitie that c. Ioh. 3. 16. For God so loved the world c. Rom. 1. 16. For I am not ashamed of the gospell of Christ c. Rom. 5. 1. Being therefore iustifyed or made righteous by faith we haue peace towarde God through our Lorde Iesus Christ. The nynth Aphorisme AND because all these thinges should bee done in vaine if God dyd sette foorth these secreetes vnto men onely by the outwarde preaching of his worde vvrytten and openlie published in the Churche of God 1 vvhiche notvvithstanding is the ordinarie and necessarie instrument by supposition vvhereby Iesus Christ is communicated or imparted vvith vs 2 therefore vvhen as hee hath to doo vvith his electe and chosen togeather vvith the outwarde preaching of the vvorde hee ioyneth the inwarde power of the holie spyrite vvhich doeth not as Sophisters doo suppose repayre or renewe the remnauâ—tes of theyr free vvyll for vvhatsoeuer freevvyll is lefte vnto vs it doeth consiste or lye in this 3 that vvee sinne vvyllinglie 4 shunnishe God 5 hate him 6 yea and moreouer can neither heare him 7 nor beleeue him 8 nor acknowledge the gyfte of God 9 no nor once so muche as thinke any good thing 10 and to bee short that vve bee vvholy subiecte vnto vvrath and the curse 11 But contrararywise rather turneth theyr stonie heartes into fleshie 12 draweth 13 teacheth 14 lightneth their eyes 15 openeth their sence heart eares and vnderstanding Proues out
24. Reade the Parrable of the Sower Act. 1. 16. Men and brethren this Scripture must needes haue beene fulfylled which the holie ghost foretolde by the mouth of Dauid as concerning Iudas c. 17. For he was numbred with vs and had obtained part of his ministerie Ioh. 6. 37. Whatsoeuer my Father geueth mee shall come vnto mee and him that coÌ„meth vnto mée I cast not away Ezec. 13. 9. And mine hande shall be vpon the Prophets that sée vanity and diuine lyes they shall not bée in the assemblye of my people neither shal they be written in the writing of the house of Israell c. 1. Ioh. 2. 19. They went out from vs but they were not of vs for if they had béene of vs they would doubtles haue continued with vs c. Ioh. 8. 34. Uerily veryly I say vnto you whosoeuer committeth sinne is the seruaunt of sinne Rom. 5. 12. Therefore like as by one man sinne hath entred into the world and by sinne death and so death went ouer all men in as much as al men haue sinned Rom. 6. 20. For when as ye were serâ—auntes of sinne ye were fréede from righteousnesse Rom. 7. 14. We know that the law is spirituall but I am carnall or fleshly sould to be subiect vnto sinne Rom. 8. 7. Because that the vnderstanding of the fleshe is enmitie against god For it is not subiecte vnto the lawe of God neyther in deede can bée 2. Pet. 2. 22. But it happeneth vnto theÌ„ which is wont to be sayd in the prouerb the dogge is turned againe vnto his vomyt and the sowe that was washed to hyr wallowing in the myre 1. Tim. 4. 1. For the spirit sayth plainly that it shall come to passe that in the latter times some shall fall from the fayth geuing héede vnto disceauing spirites and vnto doctrines of Deuyls Math. 12. 43. Read the parable of the seuen spirites Rom. 9. 19. Thou wilt then say vnto mee why is he yet angry For who hath withstood his wyll 2. Thes. 2. 6. Whose comming is by the working of Sathan with al power and signes and lying wonders 10. And wyth all diceit of vnrighteousnes in them that perish for that they haue not receaued the loue of the truth that they might be saued 11. And therefore God shall sendâ— them strengthe of disceyuing that they should beleeue lyes Ioh. 3. 19. And this is the condemnation that light is commen in the worlde but men haue loued darknes more then light because their workes are euyl Esa. 63. 1â— Wherefore hast thou O Lorde made vs to goo a straye from thy wayes thou haste made our hearte goo backe from thy feare Exod. 4. 21. Sée that thou doo all the wonders before Pharaoh which I haue put in thine hande and wyll harden his hearte that hée shall not let the people goe ¶ There are also moeâ— places vvhiche vve haue rehearted aboue Chap. 2. Aphorisme 1. Esa. 6. 10. Harden the hearte of this people and make his eares heauy and daube his eyes leste happyly he should see with his eyes and heare with his eares and his heart should vnderstand and when he is conuerted there should 〈◊〉 â—â—aling vnto him Rom. 11. 32. For God hath shut vp all 〈◊〉 vnder dissobedience that he might 〈◊〉 mercy on all Exod. 8 32 And Pharaoh hardened his 〈◊〉 this time also and let not the 〈◊〉 c. 〈◊〉 9â— 8. Harden not your heartes as 〈◊〉 Meriâ—ah as in the day of Massah in the Wildernesse Act. 7. 42. And God turned him selfe away and gaue them vp into the seruice of 〈◊〉 hoast of heauen as it is written in booke of the prophets Rom. 1. 29. Wherefore the Lord gaue thâ—â— ouer vnto filthy lustes 2. Reg. 22. 23. Now therefore beholde 〈◊〉 Lord hath put a spirit of lying in the 〈◊〉 of al thy Prophets and the Lord 〈◊〉 spoken euil vpon thee â—oh 1. 3. 2. The Deuyll put in the heart of Iudas to betray Iesus 2. Cor. 43. 4. But if our gospell bée hidden it is hidden in them that perish in whome the God of this worlde hath â—â—nded their mindes that is to say in the Infidelles or vnbeléeuers that the lyght of the glorious gospell of Christ who is the Image of God shoulde not shine vpon them 2. Tim 2. 26. And that being escaped out of the snare of the Deuyl by whome they are kepte prisoners they might receyue health of minde to his wyll 1. Tim. 1. 19. Hauing fayth and a good conscience which some haue put away and as concerning fayth haue made â—hypwracke Prouer. 16. 4. God hath made al things for him selfe yea euen the wicked man for an euyll daye Exod. 9. 16. And truely for this cause haue I ordayned thée that I might shew vnto thée my power and that they shoulde declare my name in the whole yearth Rom. 9. 21. Hath not the potter power ouer the clay to make of the same lump one vessell vnto honour and an other to dishonour 22. What and if God wyllyng to shew forth his wrath and to make knowen â—is power suffered with much gentleâ—esse the vesselles of wrath prepared to â—estruction The sixt Chap. Of the laste and full execution or performing of the counsell of Godâ— both in the chosen and also in the ofcastes The first Aphorisme FOrasmuch as God is verie righteousnesse it selfe it is meete that he should saue the ryghteous and condempne the vnrighteous 1 But they onelie amongste men are righteous vvho being vnyted and graffed in Christe by saith yea and also rooted in him and being made one bodie vvith him 2 are in him and by him iustifyed and sanctified that is made righteous and holie VVhereby it is proued 3 that the lyfe wherevnto they are ordained to the glorie of God doeth by a certaine right appertaine vnto them onelie Proues out of the word of God. Ioh. 17. 21. That all may be one as thou Father arte in mee and I in thee that they also maye bee one in vs that the worlde maye beleeue that thou hast sent mee Rom. 9. 5. For if being planted with him we haue growne in the likenesse of his death euen so shall we growe in the lykenesse of his resurrection or rysing againe Col. 2. 7. Rooted and buylt in him and stablished in the faith as ye haue beene taught abounding therein with thankes geuing 1. Cor. 10. 16. The cuppe of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ Rom. 8. 50. And whome he hath predestinated or foreordained these also hath he called and whome he hath calâ—ed those also hath hée iustified or made â—ighteous And whome he hath iustified 〈◊〉 made righteous those also hath hee â—â—lorifyed 1 Cor. 1. 30. But ye are of him in Christ â—esus who of God is made vnto vs wisâ—om and righteousnesse and sanctiuÌ„caâ—on and redemtion 2 Cor. â— 5.
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
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 Christ crucifyed which fayth to defyne is this To beléeue Iesus Christ to bée the sonne of the lyuing God sent into this worlde by his death to satisfye for our sinnes and so to receaue the same And thus much touching election and fayth with the order and explycation of the causes necessary to bée considered in our saluation whereby maye appeare howe for tho pretenced Catholiques doo swarue from the ryght minde of the Scriptures For where the Scriptures in declaring the causes of saluation doo sende vs onely to fayth as the onely condition whereby these causes haue theyr workyng these Catholiques doo quyte leaue out fayth and in stéedâ— thereof place in other condicions of merytes wylworkes pardons masses and especiall auricular confession with penaunce and satisfaction for our sinnes c. FINIS ¶ A briefe Treatise witâ— certayne Answers to the Obiections of the Aduersaries of this doctrine written by Anthonie Gylbie â—Hereas three yeeres ago dearely beloued I did write of this matter of Election Reprobation whiche is called Predestination in a certayn Commentarie vpon the Prophet Malachie by the occasion of this text I haue louâ—d Iacob and I haue hated Esau. The whiche Treatise by the rage of persecution partly perished and part dyd come of late to my handes accompting this doctrine so necessarie that vppon all occasions it ought with reuerence to bee vttred to the glory of God whiche so wonderfully appeareth in this his riche mercie towarde vs whome he chooseth from the fylthe of sinne to serue him in righteousnesse and to the beating downe of our corrupt nature whiche without this eyther mouÌ„teth by pride vnto presumption or falleth by infidelyty to desperation Because that without some taste of this diuine prouidence in Predestination there can bee no fayth but eyther a doubtfull wauering leading to dispayre which wée haue lefte in the Papisterye wyles wée looked to our owne weakenesse and infirmitie not able to endure one houre in the way of righteousnesse or else a vayne presumption of feyned holynesse whyles wee beeholde our owne beleefe and good works or the perfection that we doo imagine in our owne selues as doo the Annabaptistes Therefore I thoughte it good according to my simple Talent to testifie this truthe agayne vnto the worlde at the Printing of this worthy Table of the great lerned man Master Beza which is set forth in French Latin and Italian and now into Englyshe translated by our brother VV. VVhittingham wherein is most euideÌ„ntly set forth before our eies the chyefe ground of this doctryne and the principall poyntes thereof are so deepely opened that there seemed to wante nothing that was possible in fewe lynes to be vttered yet for the shortnesse therein all thinges can not be conteyned but that some briefe lessons for the vnlearned who hath not theyr sences fully exercised wyth such déepe sentences may well be adioyned as euery man hereafter shall héerevnto be moued by the spirit of God working in their hartes that many bearing wytnesse to the truthe of this most profitable doctrine nowe reuealed the mercies of God in choosing his chyldren may more and more daye by daye be disclosed and by the witnesse of dyuers consentyng togyther in one God the father of our Lord Iesus Christ may be gloryfyed For heerein chyefly standeth his prayse honor and glory that these his wonderfull mercyes toward hys Electe maye be praysed Nowe there is no meane more apte nor doctrine more conuenient to establysh the fayth of the Sayncts than to certyfye by the Scryptures that God hath chosen them before the begynnyng of the worldâ— to be holy to hym selfe and so wrytten theyr names in the booke of lyfe in the heanens that all theyr saluatyon resteth wholy vpon his handes and holy counsell that can by no meanes be altered or chauÌ„ged so that neyther death Diuell noâ—â—ell dare nowe accuse them that are by adoption grafted in Christ who are called of the eternall purpose bicause it is God that iustifieth and who dare condempne them It is Christ that is giuen for them how shall not all things with him be geuen to them also For them that he knew before them he ordeyned before that they should be lyke fashioned to the image of his sonne and whome hee appoynted before those also hee called and whome hée called those also he iustified and whom he iustifyed those also be glorifyed that his eternall purpose and counsell of God béeing once reuealed to his Saincts by the effectuall vocation and calling whiche is the iustifycation of fayth wrought in their heartes by the holy spirite they can no longer doubt neyther of Election Predestination saluation or glorifycation Neither can any thing more beate downe mans nature and the pride of his vayne heart than to behold the maiestie of God making them by grace so farre vnlyke one to the other who were bothe one altogither by nature the chyldren of wraths of vengeance damnation as the wonderful example of Iacob Esau doeth declare of whom the Lord pronounceth that he loueth the one hateth the other before they were borne and the terrible sentence agaynst Pharao whome the Scripture affyrmeth that God raysed vp to shewe vppon him his power and hardened hys hart to make his name knowne and such like which euery where are set before our eyes to cause man to fall downe before God and to feare his iudgementes But our Aduersaries obiect agaynst vs that this doctrine is an offence to many and that some abuse it to carnall lybertie I doo answere that Christe 〈◊〉 〈◊〉 â—â—umbling stone to many and all the 〈◊〉 of the Gospell is lykewise slaundered by the euill conuersation of others yet may we not prohibite the sweete floures from the Bées bicause Spiders sucke thence their poyson no more than wée maye stoppe the sunne to shyne bycause it hurteth sore eyes But that it may bée the glad tydings of saluation to the assurance of the fayth of the one and a cleare testymony of coÌ„demnation of the other to the beating downe of the pryde of man thys glorious counsel of the mightie God ought vnto all in this cleare reuelation of the Gospell to bee offered opened and publyshed Wherefore by the good wyll of God we entende to speake of this greate matter none other wayes neyther in any other sorte then the open Scriptures shall approue our sayings Therfore we say with the holy Apostle Sayncte Paule Blessed bee God the Father of our Lorde Iesus Christ whiche hath blessed vs with all spirytuall blessinges in heauenlye thinges vnto Christ lyke as he hath elected and châ—sen vs in him before the foundations of the worlde were layde that wée shoulde be holy and blamelesse before him by loue who hath predestinate vs that hee myghte freely choose vs to bee hys chyldren by Iesus Christ. Ephes. â— And thoughe there come some wycked men whiche were long before apoynted to this iudgement whiche doo turne the grace of our