bodie they shoulde not heare with the assent of theyr bodie But why the one haue eares to heare and the other haue not that is to saye why it is giuen vnto the one of the Father to come vnto the Sonne and is not giuen vnto the other who hath knowne the minde of the Lorde Must that which is manifest be therefore denyed because that which is hydden can not be comprehended or knowen Also Cap. 15. Whether if when this is heard some are turned vnto a sluggishe heauinesse and slownesse being readily bent to fal froÌ„ labour vnto wantonnesse do goe after theyr lustes must therefore that be thought false which is â—ayd of the foreknowledge of God And â—yll not we also speake that which the â—cripture being witnesse is lawfull to â—peake By lykelyhoode we are afrayde â—â—ast he shoulde bee offended which canâ—ot take it and are not afraide least we â—lding our tongues that he which can â—ke the truth should be disceaâ—ed with â—â—sehoode Also Cap. 20. If the Apostles and the â—eachers of the Church which folowed â—em dyd both that they might intreate â—odly of the eternall election of God â—ight keepe the faithfull vnder the goâ—rnment of a godlye lyfe what is it â—t these our men being shutte vp with â—inâ—insible force of the truth do think â—t they saye well that it is not to bée â—eached vnto the people although it bee â—ue which is sayde of Predestinatiâ—n â—ay it must vtterly he preached that he â—hich hath eares to heare may heare â—d who hath eares to heare if he â—ue not receyued of him which promyâ—th that he wyll giue verilye let him that receyueth not refuse yet so that he which desyreth take and drinke drinke and lyue For as godlynesse is to bée preached that God maye be duely worshipped so also is Predestination that he which hath eares to heare may glory of the grace of God in God not in him selfe This is the minde of that most excellent man which notwithstanding putteth two conditions 1 One is if these matters be reasoned of according to the rule of the worde of God 2 The other if the selfe same which the scripture declareth as touching these matters bée expounded aptlye and vnto edifying of both these poyntes we haue purposed to speake in fewe wordes and fyrst of the doctrine it selfe and then of the vse and applying of it The second Chap. Of the euerlasting counsayle of God hyd in him selfe which notwithstanding is in the ende vnderstoode by the effectes The. 1. Aphorisme â—HE waies of 1 almightie God are 〈◊〉 vnsearcheable 2 without whose eâ—â—nall and vnchaÌ„geable decree nothing â—one any where of any man neyther â—erally nor particularly no not those â—â—gs are to be excepted 3 which albeâ—t in respect they are decreed of God â—g alwayes good and iust but in reâ—â—t they are done by Sathan and other â—â—l instrumentes are euyll and therâ—â— to bee detested and abhorred Proues out of the worde of God. Rom. 11. 33. O the déepe ryches both â—â—e wisdome and knowledge of God â—vnsearcheable are his iudgements â—his wayes paste finding out Rom 9. 20. But O man who art thou which pleadest against God Iob. 9. 10. 11. 12. Who doeth great thinges and vnsearchable yea marueylous thinges without number Loe he goeth by mee and I sée him not he passeth hye and I perceyue him not Doubtlesse he wyll take awaye who wyll cause him to restore againe who shall saye vnto him what doest thou Gen. 27. 20. And Isaac sayde vnto his sonne what is this that thou hasâ— found it so quickly my soÌ„ne who sayd because Iehoua thy God made it to come vnto my hande Ephe. 1. 11. In whome also we are chosen when we were Predestinate according to his purpose which bringeth to passe all things after the counsell of his owne wyll Exod 21â— 13. But he that hath not sayd wayte for him but God was the cause that he came to his hand then wyl I appoynt thee a place whyther hée shall flee Prou. 16. 33. The lotte is cast into the lappe and all the iudgement thereof is â—rom the Lorde â—Prouer 20. 24. The steppes of a man â—â—re ruled by the Lorde and howe shall a â—an vnderstande his owne way â—Prouer 21. 1. As the ryuers of waters â—â— is the Kings heart in the hande of the â—orde he turneth it whether soeuer it â—leaseth him â—Esa 14. 27. Because the Lord of hoasts â—â—th determined it who shall disanull â— his hande is stretched out and who â—all turne it away â—Iere 10. 23. O Lord I knowe that the â—aye of man is not in him selfe neither â—it in man that walketh to make reaâ—â—e his steppes â—Dan 4. 32. And all the dwellers of the â—â—th are coumpted as nothing and he â—th according vnto his wyl in the hoast â—heauen and in the dwellers of the â—â—rth neyther is there any that can â—aye his hande and saye vnto him â—hat doest thou â—Math 10. 29. Are not two Sparrowes â—ld for a farthing one of them shal not 〈◊〉 on the ground without your Father Eph. 2. 1. 2. And you hath he quickened when you were dead in trespasses and sinnes wherin in times past ye walked according to the course of this world after the Prince which hath rule of the ayre and of the spirite that nowe worketh in men that are disobedient 1. Sam. 16. 14. But the spyrite of the Lorde departed from Saul and an euyll spyrite sent of the Lorde feared him 2. Tim. 2. 26. And being escaped out of the snare of the Deuyll of whome they are taken captiues Gen. 45. 8. Nowe therefore you haue not sent mée hyther but God. Gen. 50. 20. When yée thought euyll against mée God disposed it vnto good that hée might doo according vnto this daye and saue much people a lyue Exo. 4. 21. And I wyl harden his heart that he shall not let the people goe Exo. 7. 3. But I wyll harden Pharaos heart and multiply my myracles and wonders in the lande of Egipt Exod 9. 12. And the Lorde hardened the heart of Pharao neither dyd he obey them according as the Lord had spoken vnto Moyses Exod. 10. 1. Goe in vnto Pharao For I haue hardened his heart and the heart of his seruauntes 20. And the Lord hardened the heart of Pharao Exod. 11. 10. But the Lorde hardened Pharaos heart he suffred not the children of Israel to depart out of his Land. Exod. 14. 4. And I wyll harden Pharaos heart and he shall follow after you and I wyll be glorified in Pharao 17. And I behold I wyll harden the heart of the Egiptians and they shal goe in after them and I wyl be glorifyed in Pharao and in all his hoast and in his Charets and in his horsemen Deut. 2. 30. But Sihon the Kinge of Hesbon woulde not let vs passe by him for the Lord thy God hath hardened his spirite made stubborne his heart that he might delyuer him into
24. Reade the Parrable of the Sower Act. 1. 16. Men and brethren this Scripture must needes haue beene fulfylled which the holie ghost foretolde by the mouth of Dauid as concerning Iudas c. 17. For he was numbred with vs and had obtained part of his ministerie Ioh. 6. 37. Whatsoeuer my Father geueth mee shall come vnto mee and him that coÌ„meth vnto mée I cast not away Ezec. 13. 9. And mine hande shall be vpon the Prophets that sée vanity and diuine lyes they shall not bée in the assemblye of my people neither shal they be written in the writing of the house of Israell c. 1. Ioh. 2. 19. They went out from vs but they were not of vs for if they had béene of vs they would doubtles haue continued with vs c. Ioh. 8. 34. Uerily veryly I say vnto you whosoeuer committeth sinne is the seruaunt of sinne Rom. 5. 12. Therefore like as by one man sinne hath entred into the world and by sinne death and so death went ouer all men in as much as al men haue sinned Rom. 6. 20. For when as ye were serâ—auntes of sinne ye were fréede from righteousnesse Rom. 7. 14. We know that the law is spirituall but I am carnall or fleshly sould to be subiect vnto sinne Rom. 8. 7. Because that the vnderstanding of the fleshe is enmitie against god For it is not subiecte vnto the lawe of God neyther in deede can bée 2. Pet. 2. 22. But it happeneth vnto theÌ„ which is wont to be sayd in the prouerb the dogge is turned againe vnto his vomyt and the sowe that was washed to hyr wallowing in the myre 1. Tim. 4. 1. For the spirit sayth plainly that it shall come to passe that in the latter times some shall fall from the fayth geuing héede vnto disceauing spirites and vnto doctrines of Deuyls Math. 12. 43. Read the parable of the seuen spirites Rom. 9. 19. Thou wilt then say vnto mee why is he yet angry For who hath withstood his wyll 2. Thes. 2. 6. Whose comming is by the working of Sathan with al power and signes and lying wonders 10. And wyth all diceit of vnrighteousnes in them that perish for that they haue not receaued the loue of the truth that they might be saued 11. And therefore God shall sendâ— them strengthe of disceyuing that they should beleeue lyes Ioh. 3. 19. And this is the condemnation that light is commen in the worlde but men haue loued darknes more then light because their workes are euyl Esa. 63. 1â— Wherefore hast thou O Lorde made vs to goo a straye from thy wayes thou haste made our hearte goo backe from thy feare Exod. 4. 21. Sée that thou doo all the wonders before Pharaoh which I haue put in thine hande and wyll harden his hearte that hée shall not let the people goe ¶ There are also moeâ— places vvhiche vve haue rehearted aboue Chap. 2. Aphorisme 1. Esa. 6. 10. Harden the hearte of this people and make his eares heauy and daube his eyes leste happyly he should see with his eyes and heare with his eares and his heart should vnderstand and when he is conuerted there should 〈◊〉 â—â—aling vnto him Rom. 11. 32. For God hath shut vp all 〈◊〉 vnder dissobedience that he might 〈◊〉 mercy on all Exod. 8 32 And Pharaoh hardened his 〈◊〉 this time also and let not the 〈◊〉 c. 〈◊〉 9â— 8. Harden not your heartes as 〈◊〉 Meriâ—ah as in the day of Massah in the Wildernesse Act. 7. 42. And God turned him selfe away and gaue them vp into the seruice of 〈◊〉 hoast of heauen as it is written in booke of the prophets Rom. 1. 29. Wherefore the Lord gaue thâ—â— ouer vnto filthy lustes 2. Reg. 22. 23. Now therefore beholde 〈◊〉 Lord hath put a spirit of lying in the 〈◊〉 of al thy Prophets and the Lord 〈◊〉 spoken euil vpon thee â—oh 1. 3. 2. The Deuyll put in the heart of Iudas to betray Iesus 2. Cor. 43. 4. But if our gospell bée hidden it is hidden in them that perish in whome the God of this worlde hath â—â—nded their mindes that is to say in the Infidelles or vnbeléeuers that the lyght of the glorious gospell of Christ who is the Image of God shoulde not shine vpon them 2. Tim 2. 26. And that being escaped out of the snare of the Deuyl by whome they are kepte prisoners they might receyue health of minde to his wyll 1. Tim. 1. 19. Hauing fayth and a good conscience which some haue put away and as concerning fayth haue made â—hypwracke Prouer. 16. 4. God hath made al things for him selfe yea euen the wicked man for an euyll daye Exod. 9. 16. And truely for this cause haue I ordayned thée that I might shew vnto thée my power and that they shoulde declare my name in the whole yearth Rom. 9. 21. Hath not the potter power ouer the clay to make of the same lump one vessell vnto honour and an other to dishonour 22. What and if God wyllyng to shew forth his wrath and to make knowen â—is power suffered with much gentleâ—esse the vesselles of wrath prepared to â—estruction The sixt Chap. Of the laste and full execution or performing of the counsell of Godâ— both in the chosen and also in the ofcastes The first Aphorisme FOrasmuch as God is verie righteousnesse it selfe it is meete that he should saue the ryghteous and condempne the vnrighteous 1 But they onelie amongste men are righteous vvho being vnyted and graffed in Christe by saith yea and also rooted in him and being made one bodie vvith him 2 are in him and by him iustifyed and sanctified that is made righteous and holie VVhereby it is proued 3 that the lyfe wherevnto they are ordained to the glorie of God doeth by a certaine right appertaine vnto them onelie Proues out of the word of God. Ioh. 17. 21. That all may be one as thou Father arte in mee and I in thee that they also maye bee one in vs that the worlde maye beleeue that thou hast sent mee Rom. 9. 5. For if being planted with him we haue growne in the likenesse of his death euen so shall we growe in the lykenesse of his resurrection or rysing againe Col. 2. 7. Rooted and buylt in him and stablished in the faith as ye haue beene taught abounding therein with thankes geuing 1. Cor. 10. 16. The cuppe of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ Rom. 8. 50. And whome he hath predestinated or foreordained these also hath he called and whome he hath calâ—ed those also hath hée iustified or made â—ighteous And whome he hath iustified 〈◊〉 made righteous those also hath hee â—â—lorifyed 1 Cor. 1. 30. But ye are of him in Christ â—esus who of God is made vnto vs wisâ—om and righteousnesse and sanctiuÌ„caâ—on and redemtion 2 Cor. â— 5.
daylie against distrust vvith heauenlie armour 15 vve maie learne not to behaue our selues negligentlie but to continue stoutlie to honour him to loue feare and call vppon him 16 so that vve maie daylie more and more as touching vs as Peter sayeth Make our callinge and election sure And moreouer howe shall hee abyde sure and stedfaste against so many noisome temptacions vvithin and vvithout and against so many as the vvorlde termeth them assaultes of Fortune vvhiche hath not firste assuredlie grounded in his minde that vvhiche is moste true to vvyt that God according to his good pleasure doeth all thinges vvhatsoeuer they bee and vvhat instrumentes so euer hee vse to the profite of those that are his amongst vvhose number he must bee reckoned vvhich is set in this daunger Proues out of the worde of God. Rom. 8. 29. For whome he hath foreâ— knowne those also hath he foreordeyned to bée made lyke vnto the Image of his sonne that he might be the fyrst borne among many brethren 30. And whome he hath forehordeined those also hath he called an whome he hath called those also hath hée iustified or made righteous and whome he hath iustified those also hath hée glorified Eph. 1. 4. As he hath chosen vs in him before the foundations of the worlde were layd that wee shoulde be holy and vn blameable before him through loue 5. Who hath foreordeined vs whome he would adopt or chose vnto his sonnes through Christ in him selfe according to the good pleasure of his wyll 9. The mistery or secréete of his wyl being opened vnto vs according vnto his frée good will which he had purposed in him selfe Ioh. 10. 27. My shepe heare my voice and I knowe they follow mée Rom. 5. 2. Through whome also by â—aith we had this entry into this grace â—y which we stand and glory vnder the hope of the glory of God. Rom. 8. 38. For I am persuaded that neyther death nor lyfe neyther Angels â—or principalities neither powers neither things present nor things to come 39. Neyther height nor depth neyther any other thing creatâ—d can separate vs from the loue of God which is in Christ Iesu our Lord. â— Cor. 2. 10. But God hath reuealed or opâ—ned them vnto vs by his spirit For the spirit searcheth all thinges euen the depthes of God. 1. Iohn 3. 24. Hée tht kéepeth his coÌ„maundementes dwelleth in him and hâ— in him And by this doo we knowe that he dwelleth in vs towyt by his spirite which he hath geuen vs. Psal. 95. 7. 8. To day if ye wyll heare his voice harden not your hearts as in Meriba as in the day of Massa in the wildernes Ioh. 10. 27. My â—héepe heare my voice and I know them and they follow mée 2. Cor. 13. 5. Trye your selues wheâ—ther you bée in fayth or no proue your selues Whether you knowe your selâ—es or no to wyt Iesus Christ to be in you Gal. 4. 6. Because you are the sonnes of God God hath sent forth the Spirit of his sonne into your heartes crying Abba Father 1. Ioh. 3. 24. He that kéepeth his commaundementes dwelleth in hym and he in him and by this do we know that he dwelleth in vs to wit by the spyryt which he hath geuen vs. 1. Cor. 2. 10. But vnto vs hath God reueled or opened them by his spirite For the spirit searcheth al things euen the very depthes of God c. Rom. 6. All most in the whole Chapter 1. Iohn 3. 9. Whosoeuer is borne of God doeth not commytte sinne because his seede abideth in him neyther can he sinne because that he is borne of God. Rom. 6. 11. Lykewise gather ye also that ye your selues are both dead vnto sâ—nne and do also liue vnto God through Christ Iesu our Lord. 12. Let not sinne therefore reigne in your mortall body that you should obey sinne in the lustes of the body Ephes. 4. 29. Let no filthie speache come foorth of your mouth but if any be profitable for the vse of edifying that it maye mynyster grace vnto the hearers 30. And doo yée not make sadde that holy spirite of God by which ye are sealed vnto the daye of redemption Rom. 8. 26. Lykewise the spyrite also helpeth our infirmyties or we aâ—â—enesses for we knowe not what to praye as wée ought but the spyrite it selfe maâ—eth request for vs with sighes that can not be expressed Rom. 7. 24. Wretche that I am who shal delyuer mée from this bodie of death Rom. 8. 15. For ye haue not receaued the spirite of bondage vnto â—eare but ye haue receyued the spyrite of adoption through whome wée crye Abba Father 16. Which verie spirite beareth witnesse togeather with our spirite that we are the sonnes of God. Rom. 8. 27. But he that searcheth the heartes knoweth what is the meaning of the spirite because that hée maketh request for the Saints according to the wyll of God. Eph. 1. 13. In whome ye also haue hoped hauing heard the word of truth c. 14. Which is the earnest of our inheritaunce c. Eph. 4. 30. And make not sadde that holye spirite of God by whome you are sealed vnto the daye of redemption 2. Cor. 1. 22. Who also hath sealed vs and hath geuen the earnest of the spirite in our hearts Rom. 11. 29. For the gifte and calling of God are such that he can not repent him of them Hebr. 6. 17. Wherein God wylling abundauntly to shewe vnto the heyreâ— of promyse the vâ—chaungeablenesse of his counsel bound him self by an oath 2. Tim. 2. 19. But the foundation of God standeth sure hauing this seale The Lorde knoweth who are his And let euery one that nameth the name of of Christ depart from vnrightousnesse Rom. 8. 38. For I am persuaded that neither death nor lyfe neither Angels nor principalytyes nor powers neither things present nor thinges to come 39. Neyther height nor depth neyther any thing created can separate vs from the loue of God which is in Christ Iesu our Lord. Ioh. 3. 33. He that receyueth his witnesse hath sealed that God is true Rom. 4. 20. But he was made strong by fayth geuing the glory vnto God. 21. And being fully persuaded that hâ— was also able to doo that which hée had promised Rom. 5. 5. Hope maketh not a shamed because the loue of God is shed abroade in ourâ— heartes by the holy ghost which is geuen vs. Heb. 4. 16. Let vs therefore boldly approche vnto the throne of grace that we maie obtaine mercie and finde grace to helpe in tyme of néede 1. Cor. 1. 9. God is faithfull by whome ye are called into the fellowshippe of his sonne Iesus Christ our Lord. 1. Thes. 5. 24. He is faithful which hath called you who also wyll bring it to passe Heb. 10. 22. Let vs approche with a true heart and certaine perswasion of faith with pure heartes from an euyll conscience 23. And hauing our body washed with pure water let vs holde fast the
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
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
9 41. If ye were blinde ye should haue no sinne but nowe ye saye we sée therefore your sinne remaineth Rom. 1. 18. For the wrath of God is revealed from heauen against all vngodlinesse vnrighteousnesse of meÌ„ which with holde the truth vnrighteouslie 24. Wherfore also God hath geuen them vp to their hearts lustes vnto vncleanes to defile their owne bodies betweene them selues Rom. 7. 14. For we knowe that the lawe is spirituall but I am carnall or fleshly soulde vnder sinne Ephe. 2. 3. Among whom we also had our conuersation in times past in the lustes of our flesh doing such thinges as lyked our fleshe and thoughtes and were by nature the sonnes of wrath as well as others 1. Cor. 2. 14. But the fleshly man can not conceiue the things of the spirit of God for they are foolyshnes vnto him neyther can he knowe them because they are spiritually discerned 2. Cor. 3. 7. If then the ministration of death ingrauen with letters in stones was glorious so that the children of Israell coulde not beholde the face of Moiâ—es for the glory of his countenance which glorie is done away c. 9. For if the ministery of condemnation was glorious much more doeth the ministration of righteousnesse exceede in glory Rom 7. 10. But I dyed and the same commaundement which was ordained vnto lyfe was found to turne vnto mee vnto death The eleuenth Aphorisme GOd therefore the most gentle father of the elect and chosen tempering that his iustice vvith infinite or endlesse mercy appointed his onely sonne of the same substance vvith him and also God euerlasting vvho at the time appointed should be made a verie or true man. Proues out of the word of God. Math. 1 20. Ioseph thou sonne of Dauid feare not to take Marie thy wyfe For that which is conceyued in her is of the holye ghost Luke 1. 35. The holy ghost shall come vppon thee and the power of the highest shal ouershadow thee therefore also that holy thing which shall be borne of thée shall be called the sonne of God. Ioh. 1. 14. And the worde was made flesh and dwelt amongeste vs and we saw the glorie therof the glorie I say as of the onely be gotten of the father Gal. 4. 4. But after that the full time came God sent forth his sonne made of a woman made subiect vnto the lawe 1. Ioh. 1. 1. That which was from the beginning which we haue hearde which we seene with our eyes which we haue loked vpon and our handes haue handled of the words of lyfe 2. For the lyfe appeared and we haue séene it and beare witnesse and shewe vnto you that eternall lyfe which was with the father and appeared vnto vs 3. That I saye which we haue seene and heard declare we vnto you c. Rom. 1. 3. Concerning his sonne made of the seede of Dauid according the flesh 4. And declared mightily to bée the sonne of God touching the spirit of sanctification by the resurrection from the dead 2. Cor. 5. 19. To wit because God was â—â— Christ reconcyling the worlde vnto â—im selfe Philip. 2. 6. Who when as he was in â—e fourme of God thought it no robbeâ—e to be equall with God. 7. But he made him selfe of no repuâ—ation taking vpon him the fourme of a â—eruaunt being made lyke vnto man. Colos. 2. 9. For in him dwelled all the â—ulnesse of the godhead bodily The thirde Aphorisme FYrst that two natures beeing ioyned togeather into one Iesus Christ that vvhole corruption of man myght bee wholie repaired and ameÌ„ded in one man. Proues out of the worde of God. Rom. 8. 3. For when as the weakenesse of the lawe coulde doo nothing in the fleshe God sending his owne sonne being made lyke vnto fleshe subiect vnto sinne and that for sinne condemned â—inne in the fleshe The fowrth Aphorisme SEcondlie vvhiche mighgt fulfyll all rigteousnesse and might be both able inough to sustaine or beare the iudgement of his father and also bee an highe priest worthy inough to pacifie his heauenlie father dying righteous for the vnrighteous and by his obedience doing awaie the stubbornenesse of Adam and cleansing all the iniquities of vs all beeing laide vpon his shoulders Proues out of the worde of God. Mat. 3 15. And Iesus answering sayde vnto him let mée alone now for thus it becoÌ„meth vs to fulfyl al righteousnesse Math. 5. 17. Thinke not that I came to breake the law or the prophets c. Rom. 5. 18. To wit then likewise as by one offence the faulte came on all men vnto condemnation c. 1. Cor. 1. 30. But ye are of him in Christ Iesus who of God is made vnto vs wisdom and righteousnes and sanctification and redemtion The fyfth Aphorisme FYnallie that with one 1 oblation or oâ—â—ering of his owne selfe he might â—anctifie or make holy all them that were â—o bee chosen destroying and burying 2 sinne in them by the communicating â—r imparting of his death and buryall vvith them and quickening them intoâ—â— newe lyfe by his resurrection or rysingâ—â—gaine 3 insomuch that they doo also â—â—nde more in Christe then they lost in Adam Proues out of the wordâ— of God. Esa. 53. 4. Surely he hath borne our grieffes he hath carried our sorrâ—ws â—et we did iudge him smitten c. â—5 But he was wounded for our iniquiâ—ies he was broken for our sinnes 11. He shall sée of the trauaile of his â—oule and shall bée satisfied and by his â—octryne shall my righteous seruaunt â—ustifie or make manie righteous Rom. 3 25. Whom God hath set forth â—o be an appeasement through fayth in â—is blood to declare his righteousnes by â—he forgeuenesse of the sinnes that are â—assed Act 20. 28. Take héede therefore vnto your selues and to all the flocke in the which the holy ghost hath made you ouersaers to féede the Churche of God which he hath purchased with his owne blood Colos. 1. 20. And peace being made through his blood by him to reconcyle all things vnto him self both the things which are in earth and the thinges in heauen 21. And you which were in tymes past straungers and enemies because your mindes were set in euyll workes hath he nowe truely reconcyled 22. In the body of his fleshe through death to make you holy and vnblameable and without faulte in his sight Rom. 5. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many also he made righteous 1. Pete 2. 24. Who bare our sinnes in his bodie on the trée that we being dead vnto sinne shoulde lyue vnto rightcousnesse by whose stripes ye are healed 1. Pe. 3. 18. For Christ also once suffereâ—â—or sinnes the righteous for the vnrighâ—eous to bring vs vnto God being in â—éede mortified or become dead in the â—â—eshe but quickened in the spirite 2. Cor. 5. 21. For he hath made him to â—e sinne for vs which knewe no sinne â—hat we shoulde
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
of the worde of God. Rmo. 10. 8. But what saith it the word is neare the euen in thy mouth and in thine heart This is that word of fayth which we preach 17. Then fayth is by hearing and hearing by the word of God. 2. Cor. 5. 18. And all these things are of God which hath reconcyled vs vnto himselfe through Iesus Christ and hath geuen the mynistery of reconciliation vnto vs. 19. For God was in Christ reconcyling the world vnto him selfe not imputing or laying theyr sinnes vnto them and hath put in vs this worde of recâ—ncyliation Iam. 1. 18. He because he would begat vs with the worde of truthe that wee should be as certaine first fruites of his creatures 1. Pet. 1. 23. Being borne a new not of mortall sâ—â—de but of immortall by the worde of the lyuing God which endureth for euer 25. But the worde of the Lorde endureth for euer And this is that worde which is preached among you Act. 16. 14. Whose heart the Lorde had opened that she shoulde geue héede to those thinges which were spoken of Paule Eph. 1. 9. The mysterie or secréete of this wyll being opened vnto vs according vnto his frée good pleasure which he had purposed in him selfe Colos. 1. 27. Unto whom God would make knoweÌ„ what are the riches of this glorious mysterie or secréet among the Gentyles that is of Christ among you who is that hope of glory Rom. 6. 20. For when as you were the seruanntes of sinne you were frée from righteousnesse Ioh. 6. 44. No man can come vnto mée vnlesse my Father which sent mée drawe him 65. Therefore I sayde vnto you that no man can come vnto mée vnlesse it be geuen vnto him of my Father Gen. 3. 8. And by an by they heard the voyce of the Lorde God walking in the garden in the coole of the day and Adam and his wyfe hyd them selues from the face of the Lord God in the myddest of the garden Rom. 5. 10. For if when we were enemyes wee were reconcyled or made freends with God c. Rom. 8. 7. Because that the vnderstanding of the flesh is enimyty against God. Ioh. 8. 47. He that is of God heareth the words of God ye therfore heare not because ye are not of God. Esai 53. 1. Who wyll beléeue our reporte and vnto whom is the arme of the Lord reueled or opened Ioh. 12. 36. 40. Therefore could they not beleeue because Esaias hath sayd againe he hath blynded theyr eyes and hardened their hearts lest they should se with theyr eyes and vnderstand with theyr heart and â—â—rne and I shoulde heale them Mat. 13. 13. Therefore speake I vnto them by parables because that séeyng they doo not sée and hearing they do not heare nor vnderstand Mat. 13. 11. Because that vnto you it is geuen to know the secrets of the kingdom of heauen but vnto them it is not geuen Ioh. 3. 3. Uerily verily I say vnto thée except a man be borne againe he can not sée the kingdom of God. Ioh. 4. 10. If thou diddest know that gifte of God and who he is that sayth vnto thée c. 1. Cor. 2. 14. But the naturall or fleshly man can not conceiue those thinges which are of the spirit of God for they are vnto him folyshnesse and he can not know them because that they are spiritually diâ—cerued 2. Cor. 3. 5. Not that wée are able of our selues to thinke any thing as of our selues Ephes. 2. 1. And you hath he together quickened when as ye were dead in offences and sinnes 3. Wherin in times past ye walked as is the course of this worlde after the prince that hath power ouer the ayre euen the spyrite that nowe worketh in men that are disobedient 3. Among whome also we all had our conuersation in time past in the lustes of our fleshe doing such things as lyked our fleshe and myndes and were by nature the chyldren of wrath as well as others Ezec. 11. 19. And I wyl geue vnto them one heart and I wyll put a new spyrâ—ts within theyr bowelles and I wyll take away the stony heart from theyr fleshe and wyl geue vnto them a fleshie heart Psal. 51. 12. Create a cleane heart in mée O God and renue a ryght spyrite within my bowelles Ioh. 6. 44. No man can come vnto me except my father which sent mée drawe him Ioh. 6. 45. It is written in the prophets and they shall be all taught of God whosoeuer therfore hath heard of my father and learned commeth vnto mée Psal. 119. 130. The doore or entrance of thy wordes doth lyghten and maketh the simple to vnderstand Ephes. 1. 17. That the God of our Lord Iesus Christthe father of glory maye geue vnto you the spirite of wisedome and reuelation through the knowledge of him 18. That the eyes of your minde being lyghtened ye may know what the hope is of his calling Esai 50. 5. The Lord God opened mine eare and I was not rebellious neither turned I backe Psal. 119. 18. Open myne eyes and I shall beholde the wonders of thy lawe 73. Thy handes haue made mee and prepared mée make mée to vnderstand and I shal learne thy coÌ„maundements 130. The doore or entraunce of thy words lighteneth it maketh the simple to vnderstand Col. 1. 9. Wherfore we also since the day that we heard of it cease not to pray for you and to desire that ye may be filled with all knowlege of his wyll with all wisdom c. The tenth Aphorisme AND fyrst this spyrite in the elect or chosen causeth that they be touched in deede with the feeling of that theyr calamitie or miserie secondlie it createth faith in them that they maie be able to performe the condition annexed orâ— kâ—yt vnto the preaching of the gospell Nowe this faith is after a manner two folde The one by the vvhich Christ is generallie and vniuersallie knowen 1 to wyt by the vvhich vvee doo geue assent vnto the historie of Christ and vnto the Prophecies vvritten of him vvhich faith is also sometymes graunted to the verie reprobates or ofcastes Another which is proper and peculiar vnto the electe or chosen standeth in this that vve applie vnto our selues as our owne Christe vniuersallie and indifferentlie offered to all men and be euerie one of vs made assured of our election which in deede afore time from euerlasting vvas hiddeÌ„ in the secrete of God but was afterward declared vnto vs 2 partlie by the inward teâ—â—monie or vvytnesse of our conscience â—â—rough the spirite of God being ioyâ—â—d vnto the externall or outward preaâ—â—ing 3 and partlie also by the power â—nd effycacie or vertue of the same spiâ—â—te vvhich bringeth to this poiut eueâ—â—e one of the electe or chosen being set 〈◊〉 lybertie from the bondage of sinne â—hat they beginne to wyl and to doo the â—hinges vvhich are of God. Proues out of the worde of God. Ierem. 31. 19. For after that I conuerâ—ed I
purpose and grace whiche was geuen vs in Christe béefore the tymes of the world 1. Pet. 1. 2. Chosen accordyng to thâ—â—oreknowledge of God the Father vntâ— sanctification of the spirite c. Mat. 10. 22. And ye shall be hated oâ— all men for my names sake but he thaâ— abydeth vnto the ende shall be saued Luk. 21. 19. But possesse your soules by your patience Rom. 2. 7. To them that continue glory and honour and immortallitie of well doing that is to them that séeke euerlasting lyfe Ioh. 6. 37. Whatsoeuer my Father geueth me commeth vnto mée and him that commeeh vnto mée doo I not cast forth 39. This is the wyll of my Father that whatsoeuer he hath geuen mée I should lose nothing of it Ioh. 10. 28. I geue vnto them euerlasting lyfe and they shal neuer perishe neyther shal any plucke them out of my hande c. Act. 13. 48. They beléeued as many as were ordayned vnto euerlasting lyfe Rom. 8. 30. Whome he hath iustifâ—ed those also hath be gloryfied 39. No thing created can seperate vs from the loue of God which is in Christ Iesu our Lord. 2. Tim. 2. 19. But the foundation of God remayneth sure hauing this seale the Lord knoweth who are his â— Ioh. 2. 19. They went out from vs but they were none of vs for if they had béene of vs they would doubtles haue taryed wyth vs. Rom. 5. 1. Being therefore made righteouse by fayth wée haue peace towards God through our Lord Iesus Christ. 5. And hope doth not make ashamed because the loue of God is shed abroad in our heartes by the holy ghost which is geuen vnto vs. Math. 5. 2. Be gladde and reioyce because your rewarde is great in heauen Rom. 8. 14. For as many as are led by the spirit of Godâ— are the sonnes of God. The seconde Aphorisme NOwe this is the vvaie to applie this doctrine The vvorkes of God euen the verie laste of them are such that a man can not iudge of them but after twoo sortes to wyt either after they are paste or else by the disposition of the seconde causes vvhich by long vse hee hath knowne to portende or geue a token of some certaine ende as is woont to come to passe in thinges that fall out naturallie in vvhich notwithstandingâ— men are vvonderfulle dymme sighted Therefore in this point that is of all other most hard it is no maruaile though the iudgement of man bee driuen into suche a narrowe straite that hee cannot but in this order vnderstande vvhat is determined of him in the secreâ—te counsell of god And now because this whole iudgement consisteth or standeth in the obseruation and marking of those causes vvhich do exceede or passe all power of nature vvee must needes flee some vvhither else to vvytâ— to the sentence of God set forth in his worde which wheras it is in infinite pointes more certaine then all man his coniectures or gesses it doeth no doubt bring vs also a more certaine iudgement 1 The Scripture therefore beareth vvitnesse that whomesoeuer God hath Predestinate or foreordained in his eternall purpose to adopte or choose vnto sonnes through Iesus Christ in him self the same also at the time appointed are so effectuallie called that they heare and imbrace the voice of the caller by which faith being made righteous and holie in Christ 2 they must also necessarilie bee glorified VVylt thou therefore who so euer thou art be assured of thy Predestination or foreordaining and so consequentlie of saluation which thou lookest for against all the assaultes of Sathan bee assured I saie not vvith doubtfull coniectures and suche as are gathered out of man his braine maye vvith suche as are no lesse certaine and sure than if thou haddest gone vppe into heauen it selfe and vnderstoode that secreet decree from the verie mouth of God Takâ— dilligent heede that thou beginne not aâ— that highest degree for else it wyl come to passe that thou vvilt not bee able to abide the exceeding great brightnesse of god Beginne therefore at the lowest degrees 3 and vvhen thou hearest the voice of God soundinge in thine eares and minde vvhiche calleth thee vnto Christ the onelie mediatour consider by litle and litle and search diligentlie 4 vvhether thou be iustified and sanctified that is made righteous and holie by faith in Christ for these are the effectes by the vvhich faith the very cause of theÌ„ in deede is knowne And this thou shalt know 5 partlie by the spirite of adoption crying vvithin Abba Father 6 partlie also by the power and vvorking of the same spirite in thy selfe namelie if thou feele and also indeede shew that although sinne doo dwell in thee yet it doeth not raigne in thee For vvhy Is not the holie ghost hee vvhich maketh that vvee doo not purposelie let lose all the raines vnto vngodlie and vvicked lustes as they vse to doo vvhose eies the Prince of this vvorlde hath blinded for else vvho moueth vs vnto praier albeit being neuer so colde and lyther VVho stirreth vppe in vs those vnspeakeable sighes and gronings 7 vvho after that vvee haue sinned and that sometimes vvittinglie and vvillinglie engendereth in vs that hatred of the sinne that vvee haue committed yea and that not for feare of punishment but because that vvee haue offended our moste mercifull Father 8 VVho I saie beareth vs vvitnesse that our sighinges are hearde and mooueth vs herevnto that vve dare boldelie call God our God and also Father euen after that vvee haue offended him 9 Is it not I praie you that spirite vvhome vvee haue freelie receaued being freelie geuen for a sure pledge of our adoption Nowe if vve maie gather faith by these effectes it remaineth that vvee vvere called and drawne effectuallie and by this calling againe the which vve haue shewed to bee proper vnto the sonnes of God is that vvhich vve seeke for throughlie vnderstoode to wyt that we are therefore geuen vnto the Sonne because in the â—uerlasting counsell of Godâ— vvhich he hath purposed in him selfe wee were predestinated or foreordained whome hee woulde adopt in his Sonne 10 VVhereof finallie ensueth when as wee are predestinate or foreordained by that most stedfast wyl of God which is grounded onelie vppon it selfe 11 and that no man can plucke vs out of the hande of his sonne and that continuaunce in faith is necessarie vnto saluation that the expectation or hope of our continuaunce and so consequentlie of saluation is also certaine so that it is vngodlinesse any more to doubt of it So farre of therefore is it that this doctrine shoulde make vs slouthfull and careles 12 that contrarilie this alone doeth open an entrie vnto vs to searche the verie depthes of God by his spirite and also to vnderstande them as the Apostle doeth plainelie witnesse that when as wee knowe them 13 and vvee knowe them onelie but in parte so long as vvee lyue heere 14 so that vvee must fight
notâ— or consideration which is to considerâ— whether a man in this lyfe maye be certaine of his election To answere this question we haue first to vnderstand that although our election and vocation simply in déede he knowen to God onely him selfe a Priore yet not withstanding it may be knowne to euery particular faithful man a Posteriore that is by meanes whiche meanes is fayth in Christ Iesus crucified for so much as by his fayth in Christ a man is iustified and therebye made the childe of saluation reason must needes leads the same to bée then the chylde of election chosen of God vnto euerlasting â—yfe for howe can a man be â—aued but by consequence it followeth that hee must bée elected And therefore of election is truely sayde De electione indicandum est A posteriore that is to saye We must iudge of election by that whiche commeth after that is by our fayth and beléefe in Christ which fayth although in tyme it followeth after election yet is it the proper and immediate cause assygned by the Scripture which not onely iustifyeth vs but also certifyeth vs of the election of God. Wherevnto lykewise well agréeth this saying Election albeit in God it be the first yet to vs it is the last opened And therefore begynning first with creation I come from thence to redemption and iustification by fayth and so to election Not that fayth is the cause efficient of election being rather the effecte thereof but is to vs the cause certifycatorie or the cause of our certifycation whereby we are brought to the feeling and knowledge of our election in christ For albeit that election fyrst be certaine in the knowledge of God yet in our knowledge fayth onely that wée haue in Christ is the thing that geueth to vs our certyficate comfort of this election Wherefore whosoeuer desireth to be assured that he is one of the elect number of God let him not clyme vp to heauen to knowe but let him descend into himselfe and there searche his fayth in Christ the sonne of God Which if hée fynde in him not fayned by the working of Gods holy spyrite accordingly therevpon let him staye and so wrappe himselfe wholy both body and soule vnder Gods generall promyse and â—umber his head with no farther speculations knowing this that whosoeuer beleeueth in him shall not perysh loh 3. Shall not be confounded Rom. 9. Shal not see death Ioh. 8. Shall not enter into iudgement Ioh. â— Shall haue euerlasting lyfe Iohn 3. 7. Shall be saued Math 28. Act. 16. Shall haue remyssion of all his sinnes Act. 10. Shall be instifyed Rom. 3. Gal. 2. Shall haue flooddes flowing out of him of water of lyfe Ioh. 7. Shall neuer dye Ioh. 11. Shal be raysed in the last daye Ioh. 6. Shall fynde rest to his soule and shall bée refreshed Math. 11. Nowe then for so muche as we sée fayth to be the grounde wherevpon dependeth the whole condition of our iustifying let vs discusse in lyke maner what is this faith wherof the scripture so much speaketh of for the more plaine vnderstanding of the symple For many kyndes there be of fayth As a man maye beléeue euery thing that is true yet not euery trueth doeth saue neyther doeth the beleeuing of euery trueth iustifie a man He that beleeueth that God created all thinges of nought beléeueth trueth He that beléeueth that God is a iust God that he is omnipotent that he is mercyfull that he that is true of promyse beléeueth well and holdeth the trueth So he that beléeueth that God hath his election from the begynning and that he also is one of the same elect and Predestinate hath a good beleefe and thynketh well But â—et this beleefâ— alone except it be seasoned with another thing wyll not serue to saluationâ— As it aâ—ayled not the olde Iewes which so thought of themselues and yet thinke to this daye to bée onely Gods electe people Onely the fayth which auayleth to saluation is that whose obiect is the body and passion of Christ Iesus crucifyed so that in the aâ—te of iustifying these two fayth and Christ haue a mutuall relation and must alwayes concurrs together fayth as the action which apprehendeth Christ as the obiect which is apprehended For neyther doth the passion of Christ saue without fayth neyther doeth fayth helpe except it be in christ As we see the body of man sustayned by bread and drinkeâ— not except the same be receaued and conueyed into the stomacke and yet neyther doth tho receyuing of any thing sustaine mans body except it be meate and drinke which haue power to geue nourishment In lyke sort it is with fayth for neyther doeth the beléeuing of euery thing saue But onely fayth in the blood of Christneyther doeth againe the same blood of Christ profite vs except by fayth it be receaued And as the sonne being the cause of all lyght â—â—yâ—eth not but to them onely which haue eyes to see nor yet to them neyther â—â—esse they wyll open theyr eyes to receaue the lyght So the passion of Christ is the efficient cause of saluation But fayth is the condition whereby the sayde Passion is to vs effectuall And that is the cause why wee â—aye with the Scrypture that fayth onelye iustifyeth vs not excludinge thereby all other eâ—terne causes that goe before fayth As grace mercye election vocation the death of Christ c. All which be externe causes working our saluation through fayth But when we saye that fayth onely iustifyeth vs the meaning thereof is this that of all internall actions motions or operations in man geuen to him of God there is no other that contenteth and pleaseth God or standeth before his iudgement or can helpe any thing to the iustifying of man before him but onely this one action of fayth in Christ Iesu the sonne of God. For although the action of praying fasting almes patience charitie repentaunce the feare and loue of God bee his gyfts in man and not of man geuen of God to man yet bee none of all these actions in man imputed of God to saluation but onely this one action of faith in man vpon Christ Iesus the sonne of god Not that the action it selfe of beleeuing As it is a qualyty in man doeth so deserue but because it taketh that dignity of the obiect For as I sayde in the acte of iustifying Fayth as it is an action in man is not to be considered alone but must euer goe with this obiect and taketh his vertue thereof Lyke as the looking vp of the olde Isralytes dyd not of it selfe procure any health vnto them but the promyse made in the obiect which was the brasen Serpent wherevppon they looked gaue them health by their looking vp Euen so after lyke sort are we saued by our fayth and spyrituall looking vppe to the bodye
of 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
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
all things were set in their places and by the spyrite of his mouth all the powers that be in them And Paule consydering mâ—st déepely and pronouncinge moste playnlye this diuine gouernaunce of the creatures and godly prouidence of the creatour in all things for his Electe and chosen sayth thus Roma 8. Wée knowe that all thinges worke for the best vnto them that loue God who also are called of purpose for those which he knewe before he also predestinate that they should be like fashioned to the shape of hys Sonne Moreouer whome he hath predestinate those hath he called whome he called theÌ„ he also hath iustified whome hee hath instifyed those also hath hee glorifyed So that thys appeareth to be no newe learning or vaine doctrine of Gods prouidence and Election But the only ground of fayth and certainty of conscience in al conflictes agaynst the worlde the fleshe and the deuil agaynst Sinne Death and Hell as the Apostle vseth it in the latter end of the same chapter and all the Fathers from the beginning hath felt it For how coulde Adam by any other worke or creature eyther by comfort of any other doctrine stay hys conscience But in that the Lorde God promised to prouyde for hym and to saue him from his enemye who once had ouercome hym by the blessed seed which not by merites but by mercie and grace and therfore of his frée purpose before appoynted shoulde bée sente vnto hym to breake the headde of the Serpent Why Should Abraham haue lefte hys countrey and his owne Fatherâ— house if he had not felt this diuine prouidence fatherly care frée choyse and Election of him and his sâ—de By the whiche liuely feling of God his careful prouideÌ„ce and frée choyse sending him seede when he was past hope of seede coÌ„cerning his dead bodye all the workes of nature and by the stedfastnes of faith in the temptations about the same â—éede to be made a slayne sacrifice other gréeuous temptations and aduersities from time to time layde vpon hym this chosen vessell Abraham is called the father of all faythful As by his hystorie appereth a fatherly care of our God for all his people both for bodies soules for wife and childe and all togither And Isack his sonne that chosen seed in whom all the Nations of the earth were promised to be blessed longe before the chylde was borne hath this promise of enheritaunce gyuen hym by fauour that the promise mighte be sure to all the séede as Paule sayth Rom. 14. vnto whome and his faythful seede this frée promise fatherly Election and Predestination or what else you wyll call it was againe reuealed and opened Genes 26. In these wordes thorowe thy seede shall all the nations of the earth be blessed And the liuely sence and feelyng of this Election and fatherly care of God for him did then especially shine in his hart when the Lord said vnto him Go not into Egipt â—arie heere I wyll be with â—hée and wyl blesse thee thorow thy seede shall all the nations of the earth be blessed Ge. 26. And after that greeuous temptation vndoubtedly wherein he was compelled for feare of the Philistines to denye his wife and call her sister after the manifolde contentions with the Philistines wherin his God dyd preserue him and at the ende in the wonderfull myracle of his chyldren whose byrthright was altered by the vnsearcheable prouidence of God the manyfest notes and tokens of the free Election and choyce of God dyd appeare And Iacob chosen and beloued in his mothers wombe felte thys free worke of God his great fauour who had chosen hym before hâ—e was borne and takynge occasion of the necessitie of his brother seeketh the byrthright the which God had vnto him before appoynted and promysed renouncing the course of nature then doth hée leaue and forsake his fathers house and paciently taketh all troubles offred vnto him In the which often tymes vndoubtedly he féeleth the heauy and gréeuous temptations that his fathers Abraham and Isaac had before for no creature more often suffereth trouble than the very Elect of God for the experyment of his fayth whereby the lyuely sence and vndoubted tokens of his fauourable election after many battels and victories might be made certaine sure thorough present comfort alwayes ministred vnto him eyther by secrete inspiration or manifest reuelation witnessing the singular care of his heauenly Father ouer him his dearely beloued and chosen chylde as his wonderful vision of the ladder and the Angels descending from heauen doth declare and the other vision wherein the Angell dyd shewe him the partie coloured sheepe for his portion to multiplie and encrease his substaunce as also when God biddeth him goe into his owne countreye from his dâ—â—eytfull Laban and defendeth hys Iacob from hym And finally the glorious victory giuen vnto him ouer the â—â—gell comforting him agaynst the feate of his brother Esau dooth bring foorth vnto his heart and conscience the assured signe and token of the fauour of his heauenly father first election and choosing and after euermore gouerning gâ—iâ—ing and preseruing by the frée mercy of his diuine prouidence Ieremye also chosen in his Mothers wombe as appeareth in the first chapter of his Prophecie where it is sayd from the mouth of God before I fashioned thée in thy Mothers wombe I did know thee and or euer thou wast borne I did sanctifie thée and ordeyned thee to be a Prophet vnto this people then felte the moste lyuely signes and tâ—kens of his Election when his â—leshe repined grudged and feared to take in hande the execution of this greate and daâ—ngerous embassage the power of God his spirite dothe touche his heart and openeth his mouthe to the planting and rooting vp of all people and kingdoms to breake destroy and make waste and raysed hym as a fenced towne a brasen wall and yron pyller agaynst the kinges priestes and people of the lande Nowe though sometymes hys flesh doth grudge for the burthen of his offyce and anguishe of hart as though he had beene an abiecte or Reprobate yet alwayes after the brunt of temptations vttering his weaknesse he findeth the mercyfull prouidence of his heauenly father to take a continuall care of hym and not onely comforte and assist hym but also most euidently to punish his enimies And to be short all the electe of God are thus chosen and called guided and gouerned from their mothers wombe according to the sayinge of the princely Prophete Thou arte hée that takeste mée from my Mothers wombe thou wast my hope yet when I hanged vppon my Mothers brestes I haue bene left vnto thée euer since I was borne thou art my God euen from my Mothers wombe And then doe they féele most sensibly liuely this theyr Election when temptations and aduersities doth aâ—aile and assault them in the which conflicts of the flesh and the spirite of sinne and grace of lighte and darknes they are
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