The treasure of trueth touching the grounde worke of man his saluation, and chiefest pointes of Christian religion: with a briefe summe of the comfortable doctrine of God his prouidence, comprised in .38. short aphorismes. VVritten in Latin by Theodore Beza, and nevvly turned into English by Iohn Stockvvood. VVhereunto are added, these godly treatises. One of the learned and godlie Father. Maister I. Foxe. In the which the chiefest poyntes of the doctrine of God his election, are so plainely set foorth, as the verie simplest may easily vnderstand it, and reape great profite thereby. The other of Maister Anthonie Gylbie, wherein the doctrine of God his election and reprobation, is both godly and learnedlie handeled. Seene and alovved, according to the order appoynted.

THE TREASVRE of Trueth , touching the grounde worke of man his saluation , and chiefest pointes of Christian Religion : with a briefe summe of the comfortable doctrine of God his prouidence , comprised in . 38. short Aphorismes .

Written in Latin by Theodore Beza , and newlie turned into English by Iohn Stockwood .

¶ Wherevnto are added , these Godly Treatyses .

One of the learned and godlie Father . Maister I. Foxe . In the which the chiefest poyntes of the doctrine of God his Election , are so plainely set foorth , as the verie simplest may easily vnderstande it , and reape great profite thereby .

¶ The other of Maister Anthonie Gylbie , wherein the doctrine of God his Election and Reprobation , is both Godly and learnedlie handled .

Seene and alowed , according to the order appoynted .

To the ryght worshipfull ●yr Iohn Pelham Knight , Iohn Stockwood wysheth in this lyfe prosperitie , and euerlasting felicitie in Christ our Sauiour .

AFter that I had turned into Englishe , this godlie , learned , and comfortable Treatise of Maister ● Beza , of God his eternal Election and Pre●●ination : there came to my handes another ●●e of the same , Englished by that learned ● godlie Father , Maister Whytting●● and printed at Geneua in the daies of ●ne Marie . Herevppon I determined ● my selfe to haue staied the setting foorth ●is my Translation , as a thing both neede●● and also not without suspition of great ● , and ouerwell lyking of my selfe , to vn●●ke the translation of that worke , which ●lreadie so learnedlie translated , by so ● and learned a Father . But as on the ●●e vnto mee , which ( as God knoweth ) neuer saw it , it was as it had not at all been translated : So since the first Englishing of it , by Maister Wh● it hath beene enlarged by the Authour : and also deuided into abetter order of Chapters : euerie one of them consisting of briefe sentences , and as it were articles : wherof euerie seuerall member , is prooued with plaine and plentifull testimonies of the worde of God● set downe directlie after the ende of euerie sentence : the benefite that I am perswaded maie come vnto the Godlie Reader by my trauaile , hath caused mee to suffer this my translation also to come abroade , and that the rather , because it hath passed the censure and iudgement of the godlie and learned , who haue thought that the publishing of it maie be much profitable and comfortable vnto God his children . This my simple labour , such as it is I offer vnto you ( right Worshipfull ) as a small token of a thankefull minde towards your W● for your manifolde friendship and curtesies , sundrie waies declared towards mee : desiring you to accept it as a gifte that proceedeth from such a one , who hartelie wisheth you well , and would also if abilitie serued , present you with ● better . Thus crauing both pardon for my boldnesse , and also requesting your fauourable ac●epting of my simple trauaile : I cease from fur●her troubling your W. with my rudenesse . ●aying God to enriche you with the plentifull ●●crease of the giftes of his spirite , and to con●inue you in health and welfare , both of soule ●nd bodie , to his honour and glorie , to your owne ioye and comfort , and to the benefite and commoditie of your natiue Countreie for Christes sake .

From Tunbridge this last of Iune● 1576. ¶ Your W. much bounden , and wholy in the Lorde to bee commaunded . Iohn Stockwood .

To the godly Reader .

I Haue taken paines for thy profit and comfort ( godlye and gentle Reader ) to turne into thyne owne Mother tounge , a singular and notable treatise , of God his Election and Predestination . There are adioyned hereunto shorte , easye , profitable and fruitefull writinges of other godlye and learned Fathers of our owne countrie , of the same contents and argument , to the end that thou mayst haue in one little hand booke , easye to be carried about with thee , a full and plaine discourse agreable to God his worde , vpon this bothe needfull and comfortable point of Christian religion . These trauailes of God his ministers , as on thy parte I doubt not but they shall be both thanckfully and also profitablelie to thy soules comfort receiued , so I am likewise assured that there bee others whiche are vtter enemies vnto this doctrine , and do ( thinke all writinges hereof more meete for the fire , then for ●●e reading of God his children . The ar●●ments which they vse against it , looke ●● we manie they be ( as they be in deede ●●nie , and by manie godlye and learned ●●n many wayes Godly and learnedlye ●●futed ) so manie euident bewrainges be ●●y of their Autors follies and wilfull set●●ge them selues to barke againste the ●●●●dom of God , who so plentifullie in his ●●de hath opened this doctrine to the ●●forte of his children , and confutation ●●is aduersaries . And trulie in my sim●● iudgement it is ouertwharte curiositie●● folish nisenesse in men to thinke that ●●neete to bee vttered whiche God in his ●●tures hath reuealed ? yea it sauoreth ●●verie stronglie of great arrogancie , as ●●gh they tooke vppon them to bee 〈◊〉 wiser then God , who if he had known ●● doctrine daungerous of vnmeete for ●●eople , woulde neuer haue so plainlie ●●ared and set it for th●● his worde . It 〈◊〉 be needeles for me to spende time in ●●er confuting the obiections of the ad●●ries againste this doctrine , or in stan●● to shewe the commodities that do by this doctrine arise to the church of God , for as much as in these Treatises they are both plenti●ullie perfourmed . Onlie this I am to put thee in minde of , namelie , that thou talke soberlie and in the feare of God , of this misterie , and no further then he hath declared in his word , auoiding all curious and needlesse questions , considering that herein , whosoeuer wandreth farther then he hath the worde of God for his warrant , the farther he wadeth , the farther he wrappeth and entangleth himselfe . Farewell , and pray vnto God that as this paines was taken to do thee good , so thou by reading it , mayst receaue profite , instruction and comfort .

From my studie at Tunbrige this laste of Iune . 1576. Thy poore and louing Brother in Christ . Iohn Stockwood .

A short declaration of the Table going before .

The fyrst Chapter .

That the question of God his euerlasting Predestination , is neyther curious , nor vnneedefull in the Churche of God .

AVgustine Angustine his answere to their vain obiection , that are enemies vnto the doctrine of predestination , saying that it maketh preaching to bee a thing needlesse . in his Booke of the good gifte of perseuerance , or continuance vnto the ende . ●p. 14. They say that the doctrine of destination is enemie vnto Prea●●g , that it shoulde doo no good . As ●●gh it had bene an enemie vnto the ●●stles preaching . Hath not that ex●ent teacher of the Gentyles so often ●es commended Predestination , & ● ceased not to preache the worde of 〈◊〉

Also , Lyke as he which hath receyued the gyfte , doeth truelye exhort and preache : euen so he which hath receyued the gifte , doeth obediently heare him that exhorteth and preacheth , &c. Therfore doo we exhort and preach : but they which haue eares to heare : doo obedientlye heare vs : they which haue not , that thing commeth to passe in them which is written , That hearing they shoulde not heare : hearing with the sence of theyr 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 from labour vnto wantonnesse , do goe after theyr lustes : must therefore that be thought false which is ●ayd of the foreknowledge of God ? And ●yll not we also speake that , which the ●cripture being witnesse is lawfull to ●peake ? By lykelyhoode we are afrayde ●●ast he shoulde bee offended which can●ot take it , and are not afraide , least we ●lding our tongues , that he which can ●ke the truth , should be discea●ed with ●●sehoode ?

Also Cap. 20. If the Apostles , and the ●eachers of the Church which folowed ●em , dyd both , that they might intreate ●odly of the eternall election of God , & ●ight keepe the faithfull vnder the go●rnment of a godlye lyfe , what is it ●t these our men being shutte vp with ●in●insible force of the truth do think ●t they saye well , that it is not to bée ●eached vnto the people , although it bee ●ue which is sayde of Predestinati●n ? ●ay it must vtterly he preached , that he ●hich hath eares to heare , may heare . ●d who hath ( eares to heare ) if he ●ue not receyued of him which promy●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 , Two thinges to be obserued in the doctrine of predestination . 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 .

●HE waies of (1) almightie God are 〈◊〉 vnsearcheable , The counsayle , decree and wyll of God , the fountaine of all causes . (2) without whose e●●nall and vnchangeable decree , nothing ●one any where of any man , neyther ●erally nor particularly , no not those ●●gs are to be excepted , (3) which ( albe●t in respect they are decreed of God , ●g alwayes good and iust : but in re●●t they are done by Sathan and other ●●l instrumentes ) are euyll , and ther●● to bee detested and abhorred .

Proues out of the worde of God .

Rom. 11. 33. O the déepe ryches both ●●e wisdome and knowledge of God ? ●vnsearcheable are his iudgements , ●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 has● found it so quickly , my sonne ? 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 21● 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 ●rom the Lorde .

●Prouer . 20. 24. The steppes of a man ●●re ruled by the Lorde : and howe shall a ●an vnderstande his owne way ?

●Prouer . 21. 1. As the ryuers of waters , ●● is the Kings heart in the hande of the ●orde : he turneth it whether soeuer it ●leaseth him .

●Esa . 14. 27. Because the Lord of hoasts ●●th determined it , & who shall disanull ● his hande is stretched out , and who ●all turne it away ?

●Iere . 10. 23. O Lord I knowe that the ●aye of man is not in him selfe , neither ●it in man that walketh , to make rea●●e his steppes .

●Dan . 4. 32. And all the dwellers of the ●●th are coumpted as nothing , and he ●th according vnto his wyl in the hoast ●heauen , and in the dwellers of the ●●rth : neyther is there any that can ●aye his hande , and saye vnto him , ●hat doest thou ?

●Math . 10. 29. Are not two Sparrowes ●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 thine hand .

Ios. 11. 19. 20. There was not a Citie which made peace with the children of Israel , besydes the Hiuites , the inhabitantes , o● 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 sonne of Nebat .

1. King. 22. 23. Nowe therefore behold the Lorde hath put a spirite of lying in the mo●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 * * Or destructio●● 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 heweth 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 from 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 ●aken , being delyuered by the determi●ed counsell and prouidence of God , ye haue slayne with wycked handes being fastened to the crosse .

Act. 4. 27. 28. For doubtlesse against ●hine holy sonne Iesus , whom thou haddest annoynted , both Herode and Pon●tius Pilate , with the Gentiles and the● people of Israel were gathered together , ●to doo whatsoeuer thine hand , & thy counsell 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 .

● . Thes. 3. 3. That no man should bée moued in these afflictions● 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 1 1 Al things created vnto God his glorie . 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 , 2 2 Men ordained , some mercie to saluation , others of iustice to damnation , and that both to God his 〈◊〉 . 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 , sonnes of the promise , and Predestinate or fore-ordained vnto saluation : 3 3 Titles which the scripture g●●ueth to the chosen . 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 , Names geuen in the Scripture to the reprobates or cast awayes . whome lykewise we call vessels of dishonour and wrath● 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 from farre , & my daughters from 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. 9● 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 before the worlde vnto our glorye .

Eph. 1. 4. As he hath chosen vs in him before the foundations of the world were layd , that wee should be holy and without eame before him in loue .

2. Thes. 2. 13. But we ought to gyue thankes alwayes to God for you brethren beloued of the Lorde , because God hath chosen you from the beginning vnto saluation through sanctification of the spirite , and faith geuen to the trueth .

1. Pet. 1. 2. Chosen according to the foreknowledge of God the Father , vnto sanctification of the spirite .

Exod 9. 16. And in déede for this cause haue I appointed thée , to wytte , to shew thée my power , and that they should declare my name throughout the whole worlde .

Prouerb . 16. 4. The Lord hath made all thinges for his owne sake : yea , euen the wicked for an euyll daye .

Rom. 9. 22. What and if God minding to declare his wrath , and to make his power known , hath suffered with much gentlenesse the vesselles of wrath● couched together to destruction ?

The thirde Aphorism● .

THis election Election lying hyd in the purpose of God . and chosing , or Predestination , and forcordaining vnto saluation being considered in the purpose of God it selfe , that is to saie , the decree it selfe and purpose of electing or chosing , is the first fountaine of the saluation of the Sonnes of God , * * God hath not chosen vs vnto sal●uation because he did foresee that we would be faithfull and do good workes , but onely because of free mercie it so pleased him , and therfore also hau● we fayt● & do good works because it is God his good pleasure to grannt vs faith and abilitie , and wyll to doo good workes . and doeth not spring , as some woulde haue it , from the for●knowledge eyther of their faith , or workes , but rather of that onelie which is in the good pleasure of God it selfe , from the which afterwarde doo both election or chosing , and also faith , and all good workes spring .

Proues out of the worde of God .

Deut. 4 37. And because he loued thy Fathers , he chose their seede after them , and hath brought thée out of Egipt before him by his most mightie power .

Deut. 7. 7. 8. God hath not loued you , and chosen you , because you were more in number then al other people , but because the Lorde loued you , &c.

Ios 24. 2. And Iosua sayde to all the people , Thus sayeth the Lorde God of Israel : your Fathers dwelled beyonde the floodde in olde tyme , as Thare the father of Abraham , and the father of Nachor , and serued other Gods , &c.

Psal. 44. 3. For they possessed not the Lande with their owne sworde , neither dyd their owne arme saue them : but thy ryght hande and thy arme , and the light of thy countenannce , because thou ●a●o●●edst them .

Iohn 15. ●6 . You haue not chosen mée , but I haue chosen you , and ordained you , that ye goe and bring forth fruite &c.

Act. 13. 48. And when the Gentyles heard these things , they reioyced , and glorified the worde of the Lord and beleued as manie as were ordeined vnto euerlasting lyfe .

Act. 22. 14. And he sayd , the God of our fathers hath chosen thee , that thou shouldest knowe his wyl , and see that iust one & shouldest heare the voice of his mouth .

Rom. 5 6. For Christ when we were yet of no strengthe , at his tyme dyed for the vngodlye .

Ro. 9. 11. 12. For the children being not yet borne , when as they had done neither good nor euyll ( that the purpose of God , which is according vnto his election , that is to say , not of workes , but of him that calleth ) might remaine sure ) it was said vnto her , the elder shal serue the younger .

13. As it is written . I haue loued Iacob , and haue hated Esau.

14. What shall we say then ? Is there any vnrighteousnesse with God ? God forbyd .

15. For he sayth vnto Moyses , I wyll haue mercie on him , on whome I wyll haue mercy , & I wyl haue compassion on him , on whome I wyl haue compassion .

16. So then Election is not in him that wylleth , neyther in him that runneth , but in god that sheweth mercie .

18. Therfore he hath mercy on whome he wyl , and whome he wyl he hardneth .

25. And that he might make knowne the ryches of his glory vpon the vessels of mercie , which hée hath prepared vnto glorie .

Rom 11. 7. What then ? Israell hath not obtained that which he séeketh , but the Elect haue obtained it , and the rest haue beene hardened .

35. Or who hath geuen vnto him first and it shall be geuen vnto him againe .

1 Cor. 4●7 . For who separateth thee ? and what hast thou , that thou hast not receaued ? If thou hast receyued it , why reioycest thou , as though thou haddest not receyued it ?

Eph. 1. 4. As he hath chosen vs in him before the foundation of the world were laide , that we shoulde be holy and without blame before him in loue .

5. Who hath Predestinate or foreordained vs whome hée woulde adopt or chose into sonnes through Iesus Christ vnto him selfe , according to the good pleasure of his wyll .

11. In whom also we are chosen , when we were Predestinate or foreordayned according to the purpose of him , which worketh al things after the counsell of his owne wyll .

Ephe. 2. 10. For we are his workmanshyp , created in Christ Iesus vnto good workes , which God hath ordained , that we should walke in them .

Colos. 1. 12. Geuing thankes vnto the Father , which hath made vs meete to bée partakers of the inheritaunce of the Saintes in lyght .

2. Tim. 1. 9. Who hath saued vs , and called vs with an holy calling : not according vnto our works , but according vnto his owne purpose and grace , which was geuen vs in Christe Iesus before the tymes of the worlde .

The fowrth Aphorism● .

THerefore the Scripture as of●en as it wyll strengthen the sonnes of God with assured hope , The scripture vseth to alleadge the eternal purpose of God for conf●rmance of our hope of saluation , and not to stay in second causes a● fa●th or calling , nor in the frutes of these causes , which . 〈◊〉 assure vs that we haue them . stayeth not eyther in the testimonies or witnesses of the second cause● that is to saye , in the ftuites of faith , nor yet in the seconde and next causes them selues , to wyt , faith and vocation , or calling , but ascendeth or clymeth vp vnto Christ him selfe , in whom notwithstanding as in the head we are in very deede , electe and adopted , and afterward goeth vp euen vnto that euerlasting purpose● which God hath purposed in no other than in him selfe .

Proues out of the worde of God .

Math. 25. 3 Then shal the King say vnto them which shall be at his right hand , come ye blessed of my Father , possesse the kingdom prepared for you before the foundation of the world were layde .

Iohn . 6. 40. And this is the wyl of him which sent mée , that euery one which s●●th the sonne & beleeueth in him , should haue euerlasting lyfe : and I wyll rayse him vp at the last daye .

Act. 13. 48. Ioh. 6. 45. It is written in the prophetes , and they shal be al taugh● of God , who so euer therefore hath hearde of the father and hath learned , cometh vnto me . Psa. 54. 13. And the Gentyles hearing these thinges , reioyced , and glorified the word of the Lord : & beléeued as many as were ordayned vnto euerlasting lyfe .

Rom. 8. 29. For whome he hath foreknowen , the same also hath he Predestinate or foreordained that they should be lyke the Image of his sonne .

Rom. 9. 8 Not they which are the children of the flesh , are the children of God : but they which are the chyldren of the promise , are coumpted in the seede .

11. For the chyldren not being yet born , when as they had done neyther good nor euyl , that the purpose of God , which is according vnto his election , that is to say , not by workes , but by him that calleth , myght remaine sure , &c.

16. So then the election is not in him that willeth , nor in him that runneth , but in God that taketh mercy .

23. And that he might make knowne the ryches of his glorie vpon the vessels of mercie , which he hath prepared vnto glorye .

11. What then ? that Which Israell séeketh , &c.

Ephes. 1. 4. As he hath chosen vs in him before the foundacions of the world were layde , &c.

●5 . Who hath predestinat or fore ordeined vs whom he woulde adopte or chose into his sonnes through Iesus Christ vnto him selfe .

9. The mysterie of his wyll beynge reuealed vnto vs , acording vnto his frée good will which he hath purposed in him selfe .

11. In whome also wear chosen , &c.

2. Tim. 2. 19. Yeat the foundacion of God remaineth sure , ha●ing this seale the Lord knoweth who are his : and , let euery one that calleth on the name of Christe departe from iniquitie .

1. Cor. 2. 7. But we speake the wisdom of God , lying hid in a mistery , euen that hyd wisdome which God had determined before the world vnto our glorie .

10. But God hath reueled those things vnto vs by his spirit . For the spirit searcheth all thinges , yea the deepe thinges of God .

1. Pet. 1. 19. 20. But ( being redéemed ) with his pretious blood , as of a Lambe without spotte and vndefiled , to wyt Christ : which was foreordained before the foundations of the world were layd , but was declared in the last tymes for your sakes .

The fifth Aphorisme .

ALso when there is intreated of the destruction of the reprobats or ofcasts , Reprobation or ofcasting lying hyd in the purpose of God . (1) albeit the whole fault remaine within them selues , (2) yet sometimes , as often as it is so needefull , the spirite of God to make known the ryches of his glorie vpon the vesselle● of mercie , and his excellent power and also gentlenesse the better by comparison , lifteth vs vp euen vnto that highe misterie , which in order goeth before all the causes of their damnation . Of which secreete , doubtlesse there is no other cause known vnto men besides his righteous wyll , the which we ought reuerently to receaue , as comming vndoubtedly from him , wh● is naturally iust , and can no other way be conceyued of men , nor of any other .

Proues out of the worde of God .

Hos. 13. 9. Thy iniquity hath destroied thee O Israel : but in mee is thy helpe .

Iohn . 3. 19. And this is the condempnation , that lyght is come into the worlde , but men haue loued rather darkenesse than lyght .

Rom 9. 23. And that hée might make knowne the ryches of his glory vppon the vessels of mercy , the which he hath ordained vnto glory .

Exod. 9. 16. And in déede for this cause I haue appointed thée , euen to shew thee my power , and that they should declare my name in the whole earth .

Psa. 33. 15. Which hath fashioned their heartes euery one , considering al theyr workes .

Prou. 16. 4. The Lord hath made all things for his owne sake : yea euen the wicked man for an euil day .

Rom 9. 11. For the children not being yeat borne , when as they had done neyther good nor euyll , that the purpose of God according vnto his electon , that is , not by works , but by him that calleth , might remaine sure , &c.

13. As it is written . Mala. 1. ● I haue loued Iacob , but hated Esau. Where he doth not onlye say , that Esau before he had done any good , was ordeined vnto ●atred ( for after this sorte he might seeme to touch none but actual sinnes ( as they say ) or vnbelefe , but faith plainlie , before he was borne . By which words he excludeth or sh●tteth out from the cause of hatred , original sinne also , & whatsoeuer in the person of Esau might be reckoned from his very birth . Therfore wheras a litle after he bringeth in the reprobates or ofcastes parting here against , he doth not attrybute vnto them such like kind of speach , why doth not God beare the same hatred towards others also , for asmuch as they are borne in the same corruption , that we are ? I saye , there is no such thing read in the word of the Apostle , but he setteth this theyr exception against it : who shal withstande his wyll ? For herevppon mannes reason gathereth , that they are vnworthely condempned . Neyther doth Paul au●swere , that God dyd so wyll it , because he dyd foresée that they woulde bée corrupted , and so that the cause of the decree was grounded vppon theyr wickednesse ( which defence was plaine and readie , if it had béene true ) but whylste he confesseth that it so pleased God , and that it was not in their wyll to chaunge it , doubtlesse hée abateth the pryde of mannes wisedome , that it maye reuerentlye esteeme of the secréetes of God , as is most meete : But the electe or chosen he exhorteth to beholde the grace of God , the which he setteth foorth with suche comparison . So therefore must other testymonies be expounded , in the which wee goe vp vnto the hyghest wyll of God , which is the onely rule of iustice .

Esa. 54. 16. Beholde I haue made the Smyth that bloweth coales in the fyre , and bryngeth forth an instrument for his worke : I , I saye , haue made the destroyer to destroye .

Ioh. 6. 44. No man can come vnto mée , vnlesse the Father that sent mée , drawe him .

Iohn . 10. 26. But you beléeue not : for you are not of my shéepe : as I sayd● vnto you .

Ioh. 12. 39. 40. and Esa. 6. 10 Therfore they coulde not beleeue , because ●saias hath sayde againe , He hath blinded their eyes , and hardened theyr hearts : least they should sée with their eyes , and vnderstande with their hearts , and should turne , and I should heale them .

1. Pet. 7. 8. And a stone to stumble at , & a rock of offence , vnto them which stumble at the word , being disobedient , vnto the which thing they were euen ordained . And in many other places .

Iud. 1. 4. For there haue crept in certaine men , being before of olde ordained vnto this condempnation .

The sixt Aphorisme .

FOr wee must make a difference betweene the purpose of reprobating or ofcasting , A differnce betweene the purpose of electing and election and betweene the purpose of reprobating and reprobation . and betweene reprobation or ofcasting it selfe . For the misterie or secrete of that , God would haue to be hyd from vs : But of this , and of the destruction also that dependeth or hangeth vpon it , we haue causes expressed in the word of God , to wyt the corruption , vnbeleefe and sinne ( the which are necessary , or must needes bee in respect of the falling out of them ) of the vesselles mad● vnto dishonour .

Proues out of the worde of God .

2. Thes. 2. 9. The comming ( of the which wicked man ) is by the working of Sathan , with all power and signes , and lying wonders .

10. And with all deceyu●ablenesse of vnrighteousnesse among them that perishe : for that they receyued not the loue of the truth , that they might be saued .

11. And therefore God shal send them strong delusion , that they should beléeue ●yes .

12. That all they might be dampned which haue not beleeued the trueth , but had pleasure in vnrighteousnesse .

Rom. 11. 20. Well : through vnbeléef● they are broken of , and thou standest by ●ayth be not hye minde● , but feare .

2. Cor. 4. 3. But if our gospell be hidden , it is hyoden to them that perishe .

4. In whome the God of this worlde hath blynded their myndes , that is , in the vnfaithfull , least the light of the gospell of the glory of Christ , which is the Image of God , shoulde not shine vnto them .

Hebr. 12. 16. Let there be no fornicatour , nor prophane , or vncleane person , as Esau , which for one messe of meate , solde his byrth right .

17. For ye knowe howe that afterwarde also when he woulde haue obtained the blessing by the ryght of inherytaunce , he was cast of : for he founde no place of repentance , although he sought that blessing with teares .

The seuenth Aphorisme .

SO when as the question of the sorting of the causes of saluation into degrees , Gods purpose in him selfe in man his saluation , is the highest and chiefest cause , and is to be deuided , & also goeth before our election , which is grounded in Christ , and also before all other inferiour causes that follow after it . & placing of them , as it were in a certaine new order , in the saluation of the elect , we do distinguish or make a difference between the purpose of electing or chosing , the whiche God hath decreed in him selfe , and the election or chosing it selfe , the which is ordained in Christ , so that this purpose of God in the rule and order of causes goeth before this election , and all other thinges which follow after .

Proues out of the word● of God.

Rom. 8. 30. And whome he hath Predestinate or foreordained , those also hath he called , & whome he hath called , those also hath he iustified or made righteous : And whome hée hath iustified or made righteous , those also hath he gloryfied .

Ephe 1. 4. As he chose vs in him before the foundation of the worlde were layde , &c.

5. Who hath Predestinate or foreordained vs whome he woulde adopte or ●●ose for his sonnes through Christ vn●● him selfe , according to the good plea●●re of his wyll .

The third Chap.

¶ Of the execution or fulfylling of the euerlasting counsaile , in that which is common both to the elect or chosen , and also to the reprobates or ofcastes .

The first Aphorism● .

THe Lorde to the ende he might execute or fulfyll that euerlasting counsayle vnto his glorie , Why man was created in deede good , but yet such a one as myghte of his owne accorde become euil . prepared him selfe away according vnto his infinite or endlesse wisedome , which is common both to them which were to bee chosen , and also to them which were to bee ofcastes . For when as he had determined to shew forth a notable example of his mercie , in the saluation of the chosen : and also to make manifest his iust iudgement , in condemning the ofcastes , (1) It was of neces●itie that he shoulde shutte vp both of them vnder contumacie or disobedience and sinne that he might haue mercie on all the beleeuers , (2) that is , on the elect or chosen , (3) for faith is a gifte of God peculiar or proper vnto the elect : ● (4) and contra●y wise , that he might finde matter of iust dampn●tion in those , vnto whom it is geuen neither to beleeue , neither yet to know the misteries or secretes of God .

Proues out of the word of God .

Rom. 11. 32. For God hath shut vp al vnder disobedience , that he might haue mercy on all .

Gal 3 22. But the Scr●pture hath shut vp all things vnder sinne , that the promise by the faith of Iesus Christ , might be geuen to them that beléeue .

Act. 13 48 , And the Gentiles hearing these things , reioyced , and glorified the word of the Lord , and as many , as were ordeyned vnto e●e●lasting life beléeued .

Eph. 2. 8. For ye are saued by grace through sayth , and that not of your selues , it is the gifte of God .

2. Thes. 3. 2. Fayth is not of all men , or all men , haue not fayth .

Tit , 1. 1. According to the fayth of Gods elect or chosen and the knowledge of the tr●th , which is according vnto Godlynes :

2. Unto the hope of eternall lyfe , the which God that can not lye , hath promised before the world beganne .

Phil. 1. 29. For vnto you it is geue● in Christ his cause , not onely● to beleeue in him , but also to suffer for him .

Gal 3. 22. But the frute of the spirit is . loue , ioye , peace , long suffering , gentlenesse , goodnesse , fayth , &c.

Math. 13. 11. For vnto you it is not geuen to know the secréets of the kingdom of heauen , but to them it is not geuen .

loh. 12. 37. And though he had done so many myracles before them , yet they beleeued not in him :

38. That the saying of Esay the prophet might be fulfilled , which he spake , Lord ●oho beleued our saying , and vnto whom ●is the arme of the Lord opened ?

39. Therfore they could not beléeue , becau● that Esay sayth againe ,

40. He hath blynded their eyes , and hardened theyr hearts , that they should not see with theyr eyes , and vnderstand with theyr heart , and should be conuerted , and I should heale them .

The second Aphorisme .

THis therefore he did with such wisdom , that the whole faultes of the reprobates or ofcastes damnation resteth in themselues : and that the whole praise of the saluation of the electe or chosen , is wholie to to be referred vnto his mercy : for he dyd not create man Creation of man . in sinne ( for so , which God forbyd , should he him selfe haue beene the Author of sinne , and of his iustice he might not punishe it ) but rather hee made him after his owne Image , that is , in cleanesle and holynesse .

Proues out of the worde of God .

Gen 1. 27. Therfore god created man after his owne image : after the Image of god created he him , male and female created he them .

Ephes. 4. 24. And put on that new man , which after God is created in righteousnes , and true holynes .

The thyrd Aphorisme .

HE afterwardes constrayned by none at all , and driuen also by no necessity of concupiscence or luste● as concerning his wyl ( for as yet it was not bond vnto finne ) of his owne accorde , corrup●ion . and freely rebelling against God , bequeathed himself vnto sinne , and vnto both deaths : That is , of bodie and soule .

Proues out of the worde of God .

Gen 2. 17. In the daye that thou eatest of it , * * That is , thou shalt moste assuredly die . dying thou shalt dye .

Ro. 7. 20. But yet if I doo that I would not , then is it not I that doo it , but sinne that dwelleth in mée .

Rom. 5. 12. Wherefore as by one man sinne entered into the worlde , and death by the meanes of sinne , and so death went ouer all men , insomuch as all men haue sinned .

The fourth Aphorisme .

YEt we must confesse that this fall The fall of man coulde no● come to passe without the wy● and ordi●● of God . ( of man ) happened not by chaunce , when as the prouidence of God is stretched forth euen vnto the verie smallest things , neither can any thing be saide to come to passe , God not knowing of it , o● else altogeather wynking at it , for so thinking ( the which God forbyd ) wee must be of the opinion of the * * ●Who where a sort of phi●losophers that among●ste other of their opinion● helde that God hath no care nor kepe of the ●hinges which are done in the wo●lde . Epicures .

Proues out of the worde of God .

Mat. 10. 29. Are not two sparowes sold for a farthing , and one of them shall not fall on the ground , without your father ?

50. But the verie heyres of your hea● are all numbred .

Prou. 16. 33. The lotte is cast into the lappe , but the whole iudgement of it is from the Lorde .

The fifth Aphorisme .

NEyther yet dyd it happen , by any ba●e , and ydle pe●mission or suffering , which is seuered from his wyl and decree● for when as he hath ordained the e●de , it must needes be also , that he hath appointed the causes leadinge vnto that ende : vnlesle wee wyll affyrme that the same ende came to passe either at all aduentures or ●lse by ca●ses ●rdayned by some other God , after the opinion of the Manichees . Moreouer , it can not bee ●nce so much as ●●ought● that any thing ●ommeth to passe against the wyll of God , and whether hee wyll or n● , but that with great vngodl●nesse , we must denie him to bee almighty : the which thing Augustin Aug. Euch● ad laure●●●um also lib. De correp et grat . Cap. 104. cap 9● hath plainly noted . It doeth therfore remaine that this fall did in such sort issue from the wylling motion , or sturring of Adam , as that yet it happened not against the wyl of God , whome after a certaine wonderfull and vnconceiueable maner it pleaseth , that euen the same thing , which he doth not allow in that it is sinne , commeth not to passe with out his wyll : and that , as we haue sayde before , that the shoulde shewe the ryches of his glorie vpon the vesselles of mercy : and declare his wrath and power in those vesselles which he hath made the●fore , that hee might set foorth his glorie by theyr iust dampnation . The finall end of God his counsail is neither the saluation of the electe 〈◊〉 damnation of the reprobats , but the s●tting forth of his glory . For neyther is the saluation of the elect or chosen , nor yet the dampnation of the reprobates or ofcastes , the laste ende of the counsayles of God , but the setting forth of his glory , aswell in sauing them of mercy , as in condemning these by his iust iudgement .

Proues out of the worde of God .

Rom. 9. 21. Hath not the pot●er power ouer the clay to make of the same lump one vessel to honour , and an other to dishonour ?

22. What and if God minding to shew his wrath , and to make his power knowen , did suffer with much patience the vesselles of wrath , prepared to destruction● &c.

1. Pet. 2. 8. And a stone of stumblyng , and a rocke of offence to them which stumble at the word , being disobedient , vnto the which thing they were then o●dained .

Exod. 9. 16. And in deed for this cause haue I appointed thee , to wytt to shewe thée my power , and to declare my name through out the whole worlde .

Prou. 16. 4. God hath made al thinges for him selfe , yea euen the wicked man , for the day of euyll .

Esa. 54. 16. Behold I haue created the ●mith , that bloweth coles in the fire , and bringeth forth a tole for his worke : I , I say , haue created the destroyer to destoy .

Rom. 9. 11. For the chyldren beeing not yeat borne when as they had done nothing neyther good , nor euyll , that the purpose of God . which is according vnto his election , that is to say , not of workes but of him that calleth , might remaine sure , &c.

13. As it is written Iacob haue I loued , and Esau haue I hated .

17. For the scripture sayth vnto Pharao , for this same purpose haue I styrred the vp , that I might shew my power in thée , and that my name might be declared thorough out all the earth .

18. Therefore hee hath mercie on whome he wyll , and whome he wyll he hardeneth .

The sixt Aphorisme .

THerefore that we may auoide these blasphemies . into the whiche the weakenesse of mans wyt doth draw vs , let vs confesse , that the corruption of the chiefe workemanshippe made by God , came to passe neither by chaunce , nor yet without his wyl , who of his incomprehensible or vnconceyueable wisedome , maketh and ordreth all things to his glorie : let vs neuerthelesse graunt , albeit that iudgement of man wrestle neuer so much against it , the which in the begynning was both compassed about with certain bounders , and was also afterward miserablie corrupted or made yll , that the whole fault of destruction resteth in man , because that betweene that secreete and vnceyueable wyll of God , God is wholy blamed of the wicked for their corruption , where as in dede the cause is not in him , but in their owne wylfull naugh●nesse . and the same corruption of mankind , which properly is the true and the first original or beginning of the destruction of the reprobat● or ofcasts , the wyl of that first man commeth in the which wyl , wheras it was created good , of his owne accord depraued or made it selfe naught , and therfore made open an entrie vnto the iust iudgement of God to destroie al those , whom he wyll not vouchsafe to shewe his mercie vnto . Now if these pleading againe ●●o obiecte , that they coulde not bee a●ainst this wyll of God , well , let vs le●●em alone vnto their owne destruction ● reason against him , who wyll easilye ●efende his owne righteousnesse against ●heir foolishe quarellings . Let vs rather ●euerence that thing which is aboue the ●eache of our wyt , and turne al the con●eites and imaginations of our minde to the setting forth of his mercie , which of his owne onely goodnesse hath saused vs , being no lesse wicked and worthie of any kinde of punishment , then they are .

Proues out of the worde of God .

Rom. 9. 13. As it is written , Iacob haue I loued , and Esau haue I hated .

14. What shall we say then ? is there any vnrighteousnesse with God ? God forbyd .

15. For he sayth vnto Moyses , I wyl haue mercie on him , to whome I wyll shewe mercie , and I wyll haue compassion on him , on whome I wyll haue compassion .

19. Thou wylt then say● vnto mée , why is he yet angrie ? For who hath resisted his wyll ?

20. But , O man● who art thou , which pleadest against God ? shal the thing formed say to him that formed it , why hast thou made mee thus ?

The fourth Chap.

By what order of causes God hath opened the waie to declare his election , and in some part to extende or perfourme it .

The first Aphorisme .

NOwe when as God had determined those former thinges with him self , The foundation or ground worke of election in verie act or deede . as we haue sayd , afterwards in the next , and yet eternall or euerlasting rule of causes , as all things are present vnto him , he seuerallie ordained all those degrees or steppes , by the which he would lyfe vp into his kingdome , those of his which were to be chosen . Therfore because he is in such wyse mercifull , that in the meane whyle , he neither ought , nor can ●orget his iustice , fyrst of all there must ●eedes haue beene some one ordained to ●e a mediatour , A 〈◊〉 needfull . by whome man might ●ee wholie restored into his former e●tate , and that of free mercie whiche should appeare in the saluation of his , But man besides that he is more weake then that hee can sustaine or beare the force of God his wrath , (1) doeth also so please himself in that his most miserable blindnesse , that he seeth it not , (2) as being wholye brought into slauerie and bondage vnto the kingdome of sinne , (3) insomuch that the lawe of God turneth vnto him vnto death : so farre of is it that he shoulde be able there to set him selfe at lybertie , or else to satis●ie or make aunswere vnto the lawe of God , euen in the verie least point . Man is so far bound vnto sinne that he can not anie way deliuer him selfe , or yet sasatisfie the lawe of God in the least point of the same .

Proues out of the worde of God .

Ioh. 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 men , 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 Moi●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 with infinite or endlesse mercy , God his iustice tempered with mercie . appointed his onely sonne of the same substance with him , and also God euerlasting , who 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 ●● Christ reconcyling the worlde vnto ●im selfe .

Philip. 2. 6. Who when as he was in ●e fourme of God , thought it no robbe●e to be equall with God .

7. But he made him selfe of no repu●ation , taking vpon him the fourme of a ●eruaunt , being made lyke vnto man .

Colos. 2. 9. For in him dwelled all the ●ulnesse of the godhead bodily .

The thirde Aphorisme .

FYrst that two natures beeing ioyned togeather into one Iesus Christ , The cause● why Christ was made man . that whole corruption of man myght bee wholie repaired and amended 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 ●inne in the fleshe .

The fowrth Aphorisme .

SEcondlie , whiche mighgt fulfyll all rigteousnesse , Iustification and Sanct●fication in Christe . 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 becommeth 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 o●●ering of his owne selfe , he might ●anctifie or make holy all them that were ●o bee chosen , destroying and burying (2) sinne in them , by the communicating ●r imparting of his death and buryall with them , and quickening them into●● newe lyfe by his resurrection , or rysing●●gaine , (3) insomuch that they doo also ●●nde more in Christe , then they lost in Adam . We finde more in Christ then we lost in Adam .

Proues out of the word● of God .

Esa. 53. 4. Surely he hath borne our grieffes , & he hath carried our sorr●ws , ●et we did iudge him smitten . &c.

●5 . But he was wounded for our iniqui●ies , he was broken for our sinnes .

11. He shall sée of the trauaile of his ●oule , and shall bée satisfied : and by his ●octryne shall my righteous seruaunt ●ustifie , or make manie righteous .

Rom. 3 25. Whom God hath set forth ●o be an appeasement through fayth in ●is blood to declare his righteousnes , by ●he forgeuenesse of the sinnes that are ●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 suffere●●or sinnes , the righteous for the vnrigh●eous , to bring vs vnto God , being in ●éede mortified , or become dead in the ●●eshe , but quickened in the spirite .

2. Cor. 5. 21. For he hath made him to ●e sinne for vs which knewe no sinne , ●hat we shoulde be made the righteous●esse of God in him .

Rom. 6. 3. Are you ignoraunt , that as ●any of vs as are baptized into Christ ●esus , are baptized into his death ?

4. We are therefore buried together ●ith him through baptysme into his ●eath : that as Christ was raysed from ●e dead into the glory of his Father : so ●e also should walke in a newe lyfe .

5. For if being graffed with him we ●aue growen in the likenesse of his death , ●●en so shall we growe in the lykenesse ●f his resurrection or rysing againe .

Colos. 3. 1. Therefore if you haue ryn againe with Christ , seeke the things ●hich are aboue , where Christ is sitting ● the right hande of God .

● . 12. Being buried together with him through baptisme , by whome also you haue risen againe with him through the fayth of God working effectually , which hath raysed him from the dead .

Ioh. 17. 17. Sanctifie them wyth thy truth : thy werd is truth .

19. And for them do I sanctify my self , that they also may bee sanctified by the truth .

Heb 9. 13. For if the blood of Bulles & of G●ates , and the ashes of an Heyser sprinckling the defiled , sanctified as touching the purifiing of the flesh .

14. How much more shall the blood of Christ which through the eternal spirite offered him selfe with out spotte of God , purge your conscience from dead workes , to serue the lyuing God ?

Heb. 10. 14. For with one offering hath he consecrated for euer those which are sanctified .

Rom. 5. 11. But yet that which God doth gratifye , benefyte , or pleasure vs with all , is not so as the offence , for if through the offence of that one , many be dead , muche more the grace of God , and the gyfte by grace , which is of one man Iesus Christ , hath abounded vnto many .

16. Neyther is the gyfte so , as that which entred in by one that sinned : for the faulte entred in of one offence vnto condempnation : but that which God geueth , is geuen of many offences vnto iustification .

17. For if by one offence , death raigned through one , much more shall they which receyue that abounding grace , & gyfte of righteousnesse , raigne in lyfe through one , that is Iesus Christ .

20. Moreouer , the lawe entreated that the offence shoulde bee increased : but where sinne increaseth , there grace aboundeth much more .

The syxt Aphorisme .

AND least this remeedie should bee voide and of none effect , Now God in his euerlasting counsell hath wrought that the benefits offred vnto vs in his sonne , shoulde be effectual vnto vs , or turne to our profite . (1) the Lord with all decreed to giue this his sonne vnto them , whome , as we haue saide , he ordained from euerlasting vnto saluation , and in lyke manner to giue them vnto his sonne : (2) that when as he shall bee in them , and they in him , they might bee made perfite into one , by those degrees or steppes which doo hereafter followe .

Proues out of the word of God .

Rom 8. 32. He verilie that spared not his owne sonne , but gaue him for vs all vnto death , howe shall he not with him geue vs all thinges also ?

Ioh. 3. 19. For God so loued the world , that he ga●e his only begotte● sonne that who soeuer beléeueth in him should not perish , but haue euerlasting lyfe .

Ioh. 17. 2. As thou hast geuen him power ouer all fleshe , that he shoulde geue euerlasting life to so many as thou hast geuen him .

9. I haue declared thy name vnto the men which thou hast geuen me , which are chosen out of the world : they were thyne and thou haste geuen them vnto mee , and they haue kepte thy worde .

11. And I am no more in the worlde , but these are in the worlde , and I come ●nto thée . Holy Father , kéepe them ●rough thy name , which thou hast ge●en mée , that they maye bée one , as we ●re .

12. Whyle I was with them in the worlde , I kept them in thy name : those which thou gauest vnto mée I haue kept and none of them is loste , but that childe of perdition .

Ioh. 17. 23. I in them , and thou in mée , that they may be made perfit in one , and that the ●orld may know , that thou hast sent mee , and louest them , as thou louest mée .

The Seuenth Aphorisme .

FOr (1) first The firste declaration of ●lection : at what time it pleaseth him to reueale and open that secreete ordained from euerlasting , (2) at that time , I saie , in which they thinke not of these thinges , Out warde calling effectuall . (3) ( as men that are verie blind , and yet notwithstanding , they thinke that they do most sharplie see , (4) whervpon assured destruction hangeth ouer their heads , ) (5) beholde at vnwares and sodainlie he setteth before their eyes the great daunger that they are in : and that they maie bee the more pearsed for a witnesse vnto their conscience , 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 law . lying as it were buried and fornummed , (6) hee ioyneth therevnto the preaching of his law , adding examples of his iudgements , that they should be afraide & tremble at the remembrance of their sinnes : (7) yet doth he not this for this intent , that they should remaine in this feare and trembling : but rather that turning to beholde the greatnesse of the daunger , whiche compasseth them about , they shoulde flie vnto that onelie mediatour Iesus Christ .

Proues out of the worde of God .

Gen. 3 15. Moreouer , I wyll put enmity betweene thée and the woman , and betweene thy séede and her seede . It shal breake thine head , and thou shalt bruyse his héele .

Gen. 22. 18. And in thy séede shall all the Nations of the earth be blessed : because that thou hast obeyed my voyce .

Rom. 3. 25. Whome God hath set forth ● bee an appeasement through faith , in ●is blood , to declare his righteousnesse , ●y forgeuenesse of sinnes that are past .

Rom. 16. 25. To him nowe that is able ●o establishe you according to my Gospell , and preaching of Iesus Christ , by the reuelation of the mistery , which was kepte secréete from times euerlasting .

26. But now is opened , &c.

1. Cor. 2. 7. But wée speake the wisedome of God , lying hyd in a mystere or secréete , that is to saye , that hydden wisdome which God hath forcordayned before the worldes for our glorie .

Gal. 4. 4. But after the ful tyme came , God hath sent forth his sonne made of a woman , made subiect vnto the lawe .

Eph. 1. 9. The mysterie or secreete of his wyl being opened vnto vs according vnto his free good wyl , which he had purposed in him selfe .

10. To wyt , that in the dispensation of the full tyme he might gather all things in Christ .

Col. 1. 26. To wyt , the mistery hid since the world began , and from all ages , but now is made manifest vnto his Saints .

2. Tim. 1. 9. Who hath saued vs , and called vs with an holy calling , not according vnto our workes , but according vnto his owne purpose and grace , which was geuen vnto vs in Christ Iesus before the tymes of the worlde .

10. But is nowe made manifest by that glorious comming of our Sauiour Iesus Christ .

Tit. 1. 2. 3. Unto the hope of euerlasting lyfe , which God that can not lye , hath promised before the tymes of the world , but hath made it manifest in his due tyme .

1. Pet. 1. 18. As those who know that you 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 ●f Israel , your Fathers dwelt beyonde ●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 Abra●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 vncircum●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 al●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 ●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 ●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 when the Gentyles which haue not the law , do by nature the things of the 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 ●he name of Iesus Christ , &c.

1. Ioh. 2. 1. Litle children , these thinges ● wryte vnto you , that you shoulde not ●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 : The gospel . yet adding this condition : if they beleeue in Christ , (2) who 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 , ●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 Preaching is the ordinarie means whereby Christ is opened vnto vs , but yet not effectuall without the inward power of the spirite : of his worde wrytten and openlie published in the Churche of God (1) ( whiche notwithstanding is the ordinarie and necessarie instrument by supposition , whereby Iesus Christ is communicated or imparted with vs ) (2) therefore when as hee hath to doo with his electe and chosen , togeather with the outwarde preaching of the worde , hee ioyneth the inwarde power of the holie spyrite , The efficacie or forc● of the spirit . which doeth not , as Sophisters doo suppose , repayre or renewe the remnau●tes of theyr free wyll , ( for whatsoeuer freewyll is lefte vnto vs , it doeth consiste or lye in this , (3) that wee sinne wyllinglie , What maner of free wyll is left after the fall . (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 we bee wholy subiecte vnto wrath , 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 rec●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 s●●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 knowen 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 ●●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 di●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 spyr●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 commaundements .

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 What things God his spirite worketh in the 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 or● k●yt vnto the preaching of the gospell . Nowe this faith Faith doeth laie holde on iustification and sanctification in christ . is after a manner two folde . The one , by the which Christ is generallie and vniuersallie knowen , (1) to wyt by the which wee doo geue assent vnto the historie of Christ , Two sortes of faith . An historicall faith , and a true faith . and vnto the Prophecies written of him , which 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 we applie vnto our selues as our owne , True faith laying hold on iustification in Christ . 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 was hidden in the secrete of God , but was afterward declared vnto vs , (2) partlie by the inward te●●monie or wytnesse of our conscience ●●rough the spirite of God being ioy●●d vnto the externall or outward prea●●ing : (3) and partlie also by the power ●nd effycacie or vertue of the same spi●●te , which bringeth to this poiut eue●●e one of the electe or chosen , being set 〈◊〉 lybertie from the bondage of sinne , ●hat they beginne to wyl and to doo the ●hinges which are of God .

Proues out of the worde of God .

Ierem. 31. 19. For after that I conuer●ed , I did repent .

Luc. 24. 4. 5. Then he opened their ●●ind , that they might vnderstand the scriptures .

Act. 16. 14. And a certaine woman named Lydia which solde purple in the Citie of the Thyatirians , which worshipped God , heard vs : whose heart the Lord opened , that she gaue heede vnto the thinges which Paule spake●

1. Cor. 2. 10. But vnto vs hath God reuealed or opened them by his spyrite● For the spirite searcheth al things , eue● the depthes of God .

11. For what man hath knowen the● thinges of man , but the spyrite of man● which is in him ? So also the thinges which are of God , no man knoweth but the spyrite of God .

12. And we haue not receaued the spirite of the worlde , but the spyrite which is of God ; that we maye knowe those things , which God hath geuen vnto vs .

16. For who hath knowne the minde of the Lorde that he might instruct him ? But we haue the minde of Christ .

Colo. 1. 26. To wyt , the mysterie or secréete hyd since the world began , and from all ages , but nowe is it made manifest vnto his Saints :

27. Unto whome God woulde make knowen , what is the ryches of his glorious mysterie or secréete amonge the Gentyles , that is , of Christ in you , who is that hope of glorie .

Ephes. 1. 16. Making mention of you 〈◊〉 my prayers .

17. That the God of our Lorde Iesus ●hrist , the Father of glorie , would geue ●nto you the spyrite of wisedome and ●euelation , through the knowledge of ●im .

18. That the eyes of your minde be●ng lyghtened , you may knowe what is ●hat hope of his calling , and what are ●he ryches of the glorie of his heritage ●n the Saintes .

● . Ioh. 3. 24. For hée that kéepeth his ●ommaundementes , dwelleth in him , and he in him : and by this doo we know ●hat hée dwelleth in vs , to wyt , by the spyrite which he hath geuen vs .

● . Ioh. 5. 20. But we knowe that the sonne of God is commen , and hath geuen vs a minde to knowe him which is ●r●e : and wee are in him that is true , that is , in his sonne Iesus Christ , he is verie God and lyfe euerlasting .

Rom. 8. 15. For you haue not receaued the spyrite of bondage vnto feare , but you haue receaued the spyrite of adoption , by whiche wée crye , Abba , that is to say , father .

16. The which very spirit witnesseth together with our spirit , that we are the sonnes of God .

Gal. 4. 6. And because you are sonnes . God hath sent forth the spirit of his sonne into your heartes crying , Abba , that is to say . Father .

Rom. 8. 14. For as many as are ledde by the spirit of God , these are the sonns of God .

1. Ioh. 3. 10. By this are the sonnes of God and the sonnes of the Deuyl manifes● , whosoeuer doth not exercise , righteousnes , is not of God , nor he whiche loueth not his brother .

1. Ioh. 4. 13. By this do we know that we dwell in him , and he in vs , because he hath geuen vs of his spirit .

14. And we haue seene and beare witnes , that the Father hath sent his sonne , to be the Sauiour of the world .

Phi. 2. 13. For it is God which worketh in you both to wyl and to doo , or both the wyll and the deede , euen of his frée good pleasure .

Rom. 6. 18. And being made frée from ●nnne ye are made the seruants of righ●eousnes .

The eleuenth Aphorisme .

THese are therefore the degrees or steppes , by whiche it pleaseth the Lorde freelie to create in his electe or chosen that precious and peculyar gifte of faith , whereby they maie laye hold on theyr saluation in Christe . But because faith is onelie begunne in vs , to the ende wee maie bee able , not onelie to perseuere or continue in it , but also to profite , which thing is altogeather necessarie , (1) for this cause fyrste of all , wee are imitiated or entred as it were into Relygion , by the Sacramente of Baptisme : Baptisme . moreouer , besides the hearing of the worde , that fayth is (2) againe ●ealed ●n vs by the sacrament of the Lord his Supper : The Lord●● Supper . of the which Sacraments this verily is the chiefe end , The chiefe ende of the sacraments . that they are certaine and effectual seales & also charters of the faithfull communicating or partaking with Christ , (3) who is made vnto them wisedome , righteousnesse , sanctification and redemption . (4) Wherfore it is verie often rehearsed in Paule , that we being iustified or made righteous by faith haue peace .

Proues out of the worde of God .

Mar. 16. 16. He that beléeueth and is baptized , shall be saued .

Act. 2. 38. Repente and be euery one of you baptized in the name of Iesus Christ vnto remission or forgeuenesse of sinnes ? and ye shall receyue the gifte of the holy ghost .

Rom. 6. 3. Know ye not that as many of vs as are baptized into Iesus Christ , are baptized into his death ?

4. We are buried then togeather with hym through baptysme into his death : that as Christe was raysed vp from the dead , vnto the glorie of his Father , so we also shoulde walke in a new lyfe .

Gal 3. 27. For all ye that are baptized into Christ , haue put on Christ .

Rom● 4 11. And he receyued the signe of circumcision , which should seale the 〈◊〉 righteousnes of fayth , which was in the uncyrcumcision .

Colol● 2. 12. Being buryed with him through baptisme , by which also ye haue rysen againe with him through the faith of God working effectually , who raysed 〈◊〉 vp from the dead .

Ephes. 5. 25. 26. Lyke as Christ loued ●● congregation and gaue him selfe for 〈◊〉 sanctifie it or make it holy , clensing 〈◊〉 with the washing of water thro●gh the worde .

1. Pet. 3 21. To the which the figure of baptisme now agréeing saueth vs also , ( not in that the filth of the flesh is cast away , but in that a good conscience maketh request vnto God ) by the resurrect●●n or rising againe of Iesus Christ .

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 〈◊〉 body of Christ ?

1 Cor. 1. 30. But ye are of him in Christ Iesus , who is made vnto vs of God wisdom , and righteousnes , and sanctification and redemtion .

Rom. 3. 21. But now the righteousnesse of God is made manifest without the law : being approbated both of the lawe and of the Prophetes .

22. The righteousnesse I say of God , by the fayth of Iesus Christ vnto al , and vpon all whiche beléeue : for there is no dyfference , &c.

24. And they are iustified or made righteouse fréely , that is to saye , by his grace through the redemption made in Christ Iesus .

25. Whome God hath set forth to bée an appeasement through fayth in his bloud to declare his righteousnesse , by the forgeuenesse of the sinnes that are passed .

Rom. 4. 2. For if Abraham were iustified or made righteouse by workes , hee hath whereof he may glory , but not with God .

Rom. 5. 1. Therefore being iustified or made righteous by fayth , we haue peace towardes God through our Lord Iesus Christ .

The twelfth Aphorisme .

FOR (1) whosoeuer hath obtained the gifte of true faith , the same also trusting vnto the lyke lyberalitie of God , ought in deede to bee carefull for perceuerance or continuance to the ende , Perceaueraunce or continuance to the ende . but not to stande in doubt of the same , but rather in all kinde of temptations and afflictions to call vppon God , (2) with assured hope Assured hope . to obtaine that which hee asketh , so farre forth as is expedient or meete : for asmuch as hee knoweth him selfe to be the sonne of God , who cannot disceaue him : (3) Furthermore , he doth neuer goe so farre astray out of the right waye , but that through the benefite of the same grace , at the length hee commeth into the way againe . But , be it that sometimes faith lye buried in the chosen for a season , insomuch that it may seeme to be wholie extinguished or quenched , to wyt , that thereby they maye knowe their owne imbicilitie or weaknesse : yet it neuer goeth so farre awaie , that the loue of God and their neighbour is vtterlie plucked out of their mindes . Loue . Faith is ne●er plucked out of the hearts of the chosen , albeit for a tyme it seme to be quenched . For no man is iustified or made righteous in Christ , but hee is also sanctified or made holie in him , (4) yea , and moreouer is created vnto good workes , the which the Lord hath ordained , that we should walke in them .

Proues out of the word of God ,

Numb. 23. 19. God is not man , that he can lye , nor the sonne of man that he can repent : hath he sayd , and shal he not doo it ? Hath he spoken , and shall he not performe it ?

Psal. 23. 6. Yet kindnesse and mercie shall follow me all the daies of my lyfe , and I shall remaine in the house of the Lord along season .

Psal , 27. 1. The Lord is my light and my saluation , of whom shall I be afraid ? the Lord is the strength of my lyfe , of whome shall I stand in feare ?

3. Though they pitch Tentes against me , my heart shall not feare , if warre be raysed agaist mée , I doo trust in him .

Ioh. 6. 37. What soeuer my father geueth mee , shall come vnto mée , and him that commeth vnto mée , doo I not cast forth .

Ioh. 17. 15. I pray not that thou take them out of the world , but that thou kéepe them from euyll .

Ioh. 10. 28. And I geue vnto them euerlasting lyfe and they shall not perish for euer , neither shal any man take them out of my hande .

29. My father which gaue them vnto mee , is greater then all , and none is able to take them out of my fathers hand .

Rom. 5. 2. Through whom also we had this entrance by faith into this grace , by the which we stand , and doo glory vnder hope of the glory of God .

3. And not that only , but also we doo glory in afflictions , knowing that affliction worketh patience .

4. And patience experience , and experyence hope ,

5. And hope maketh not ashamed , because that the loue of God is shed abrode is geuen vnto vs .

Rom. 11. 20. Thou standest by faith , be not hye minded , but feare .

1. Cor. 2. 12. But we haue not receyued the spirite of the worlde , but the spirite which is of God : that we maye knowe what things God hath fréelie bestowed vpon vs .

16. For who hath knowen the minde of the Lorde , that he wyll instruct him ? but we haue the minde of Christ .

1. Cor. 10. 12. He that seemeth vnto him selfe to stande , let him take héede least he fall .

Eph. 1. 9. The mysterie or secréete of his wyll being opened vnto vs , according vnto his frée good pleasure , which he had purposed in him selfe .

Phil. 1. 6. Being perswaded of this same thing , that hee that hath begonne this good worke in you , wyll performe it vntyll the day of Iesus Christ .

1. Thes. 5. 24. Hée is faithfull which hath called you , which also wyll bring it to passe .

2. Cor. 1. 21 Moreouer it is God , which confirmeth or strengthneth vs with you into Christ , & which hath annointed vs .

Heb. 4. 16. Let vs approche therfore with boldnesse vnto the throne of grace , that wée may obtaine mercie , and finde fauour to helpe in tyme of néede .

Heb. 10. 22. Let vs drawe néere with a true heart , and certaine perswasion of fayth , hauing our heartes pure from an euyll conscience : and washed in our bodies with pure water .

23. Let vs kéepe the confession of our faith without wauering , for he is faithfull which hath promised .

Iam. 1. 6. But let him aske in fayth , doubting nothing .

I. Ioh. 5. 14. And this the boldnesse whiche we haue with God , to wyt , that hée heareth vs , if we aske any thing according vnto his wyll .

15. But if wée knowe that hée heareth vs whatsoeuer we aske , we knowe that we haue the requests that we haue asked of him .

So erred Abraham , Moyses , Aaron , Dauid , Peter , &c.

1. Ioh. 1. 8. If wée saye , wée haue no ●●nne , we disceaue our selues , and theyr is no truth in vs .

10. If we say we haue not sinned , we make him a lyar , and his word is not in vs .

Luc. 22. 32. But I haue prayed for thée that thy fayth should not fayle● therefore when thou art conuerted , strenghthen thy brethren .

I. Ioh. 3. 9. Whosoeuer is borne of God , committeth not sinne , because that his seade abideth in him , and he can not sinne , because he is borne of God .

10. By this are the sonnes of God , and the sonnes of the Deuyl manifest . Whosoeuer exerciseth not righteousnesse , is not of God , nor he which loueth not his brother .

Rom. 6. 1. What shall we say then ? shall we remayne in sinne that grace may the more abounde :

2. God forbid , we that are dead in sinne howe shall we yet liue in it ? &c.

1. Ioh. 4. 20 If a man say , I loue God , and hate his brother , he is a lyar , for hee that loueth not his brother whome hee hath séene , how can he loue God whome he hath not seene ?

2. Pet. 1. 5. And geuing all dylygence vnto this thing , ioyne vertue vnto your fayth , vnto vertue , knowledge .

6. And vnto knowlege temperance , and vnto temperaunce patience . And vnto patience godlynesse .

7. And vnto godlynesse brotherly kindnes , vnto brotherly kindnes loue .

8. For if these things bée among you , & ●hoūd they wyl make you that you neither shal be idle , nor vnfruitful vnto the knowledge of our Lord Iesus Christ .

9. For he that hath not these things , is ●lynd , séeing nothing farre of , forgetting that he was clensed from his old sinnes .

Ephes. 1. 4. As he hath chosen vs in him before the foundations of the world were layd , that we shoulde be holy and without blame before him through loue .

Eph. 2. 10. For we are his workemanship created in Christ Iesus vnto good workes , the whiche God hath ordeyned that we should walke in them .

The thirtene Aphorisme .

THis therefore is the waie whereby God ordaineth those his elect or chosen vnto the full execution or perfourmance of his counselles , whome it pleaseth him to bring vp amongste men , so long tyll they growe vp to full age . But as touching those whome he calleth out vnto his kingdome , being yet scarce borne , or in their first yeares , the waie is more compendious or shorter . (1) For when as hee comprehendeth in his free conenaunt , whereof Christ is mediator , not onely the faithfull , but also their posteritie vnto a thousande generations , so that hee doeth plainlie pronounce it to bee holie , there is no doubte but that he hath geuen the children The adoption or chosing or Iytle chyldren . of holie men , which pertaine vnto his election ( whom he alone doth know ) vnto his sonne , who surelie wyll not cast forth these also .

Proues out of the worde of God .

Gen. 17. 7. And I wyll establishe my couenaunt betweene mee and thée , and betweene they seede after thée , in theyr ●●eration with an euerlasting coue●●nt , to wyt , to be God vnto thée , and 〈◊〉 séede after thée .

●● Exod. 20. 6. And shewing mercie vn●●thousandes that loue mee and keepe 〈◊〉 commaundements .

● . Cor. 7. 14. For the vnbeléeuing hus●ande is sanctified by the wyfe , and the ●●nbeléeuing wyfe is sanctified by her ●usbande : else doubtlesse were your ●hildren vncleane : but nowe are they ●olye .

Ioh. 6. 37. Whatsoeuer my Father ●eueth mée , shall come vnto mée : and ●●im that commeth vnto mée , doo I not ●cast forth .

The fifth Chapter .

¶ In what order the Lorde doeth beginn● to execute or fulfyll , and in deede are effectuallie to declare his counsell of reprobation or of casting .

The first Aphorisme .

IT may easily be vnderstanded by those thinges which we haue sayde before howe the Lorde doeth bring to passe , (1) that they maye goe vnto their owne place , (2) whome he hath created therefore , that he might be glorifyed in their iust condemnation . (3) For lyke as Christ the seconde Adam from heauen , The olde Adam is the foundation of reprobation or ofcasting in acte or deede . is the foundation and whole substaunce of the saluation of the electe or chosen , so also the fyrst Adam from the earth , because he fell , is therefore the fyrst causer of hatred and destruction , the which shall come vpon the reprobates or ofcastes .

Proues out of the worde of God .

Act. 1 25. That hée maye take the rowme of this mynisterie and Apostlewyppe , from which Iudas hath gone astraye , to goe to his owne place .

Rom. 9 22. But what if he mynding to declare his wrath , & to make knowne his power , hath suffered with muche gentlenesse the vesselles of wrath ordained to destruction ?

Math. 25. 41. Then shall he also say to them that shall be on his left hande : ye cursed , depart from mee into euerlasting ●yre , which is prepared for the D●●●and his Aungelles ?

Rom. 5. 18. Lykewise then as by one ●offence the faulte came on all men to condempnation , so by one iustifying , the benefite abounded on all men , vnto the iustification of lyfe .

● . Cor 15. 21. For since by man came death , by man came also the resurrection or rysing againe from the dead .

22. For as in Adam all dye , euen so in Christ shall all be made a lyue .

The second Aphorisme .

FOr when as the Lorde , being moued therevnto with such causes as hee alone knewe , (1) had purposed to create them to this ende , that he might shewe foorth his wrath and power in them , with all hee ordained as it were by degrees and steppes , those causes , by the which it shoulde come to passe that the whole blame of their destruction should lye in them selues , according as we haue shewed before * * Cap. ● . God his iudgemen● vpon lytle children . . Man therefore falling wyllinglie and of his owne accorde into that miserable estate . (2) the Lorde wh●● worthelie hateth the reprobate or of●castes , The fyrst declaration of reprobation or ofcasting . for so much as they are corrupte● sheweth forth his iust anger vpon some● of them , so sone as they are borne .

Proues out of the worde of God .

Rom. 9. 17. For the scripture sayth vnto Pharao : for this same purpose haue I stirred thee vp , that I might shew my power in thée , and that my name might be declared through out all the earth .

22. What and if God would , to shewe his wrath and make his power knowen suffer with long patience the vessels of wrath prepared to distruction●

Exod. 20. 5. I the Lord the God am a gealous God visiting the sinne of the fathers vpon the children vnto the thyrde & fowrth generation of them that hate mée .

Ephes. 2. 3. Among whome also wée al had our conuersation in times past in the lustes of our ●lesh , doing such things as lyked our fleshe and myndes : and were the sonnes of wrath , as well as others .

Rom. 5. 14. But death reigned from Adam vnto Moises , euen ouer them also which had not synned after the lyke manner of the transgression of Adam , which was the fygure of him that was to come .

The thirde Aphorisme .

BVt in them that are growen to full age , he obserueth or vseth two other wayes , No vocation or calling vnto the gospell . altogether diuerse and contrarye one to the other : for hee vouchsaueth not some once this much fauour , as to heare any thing at all of Christe , (1) in whome alone is saluation : Some of the reprobates or of castes are neuer called vnto the gosell . (2) But letteth them goe in their owne wayes , and to make haste vnto assured destruction . (3) For such testimonies or witnesses of his Godhead , as hee hath left vnto them , are of force onelye thus farre , that they haue nothing to pretend or alleadge for their excuse , (4) yet through their owne faulte , for asmuc●● as this their selfe same ignoraunce an●● slaggishnesse , in which they are , is a pu●nishment of that same corruption wher● in they were borne . And truelie whatsoeuer they can see in matters touching● God , by this light or rather darkness of● nature , albeit they dyd not faint in the● midle of their race , yet it is such , as it can by no meanes be suffycient vnto saluation . (5) For it is necessarie vnto saluation that we know God not only as God , but also as a father in Christ , (6) the whiche secreete fleshe and blood doeth not reueale or open , but the Sonne him selfe , to those onelie whome he hath receaued of his Father .

Proues out of the word of God .

Mat. 1. 21. And she shall bring forth a sonne , and thou shalt call his name Iesus . For he shall saue his people from their sinnes .

Act 4. 12. Neyther is theyr saluation in any other . For there is no other name vnder heauen which is geuen among men , by which we must be saued .

Act 14 16. Who in the ages that are passed , suffered all Nations to walke in their owne wayes .

Rom. 1. 24. Wherefore also God gaue them ouer vnto the lustes of their owne hartes to vncleanesse , &c.

Ephes. 2. 11. Remember that you were sometimes Gentyles in the flesh , which were called vncircumcision , &c.

● . That you I say were at that time without Christ , and were alians from the common wealth of Israell , & straungers from the couenaunts of promise● &c.

Rom. 1. 19. For that which may bee knowne of God is manifest in them , for God hath shewed it vnto them .

Act. 14. 17. Albeit he hath not suffered him selfe to be without witnesse , by do●● good vnto vs , &c.

Act. 17. 27. That they should séeke God , if paraduenture they might finde him by feeling , &c.

Rom. 1. 20. For his inuisible things or his thinges which cannot be seene , that is to saye , his euerlasting power● and Godhead , are séene by the creation of the● world whylest that they are vnderstood● by the things that are made : to this end● that they should be vnexcusable .

Rom. 2 12. Whosoeuer haue sinned without the lawe , shall perish also wyth out the lawe , &c.

Rom● 1. 21. Because that when as they knew God , yeat they did not glorysie God , nor gaue him thankes , &c.

22. When they counted them selues wise , they became fooles .

Ioh. 17. 3. And this is euerlasting life , that they know thée alone to be the true God .

Ioh. 3. 36. He that beléeueth in the sonne hath euerlasting lyfe : but hée that beléeueth not the sonne , shall not see lyfe but the wrath of God abideth vpon him .

Math. 11. 17. All thinges are geuen me of my Father , &c.

Math. 16. 17. Blessed art thou Simon the sonne of Iona● , because flesh and blood hath not opened this vnto thee , but my Father which is in heauen .

Ioh. 1. 13. Which are borne not of blood , nor of the luste of the fleshe , nor of the lust of man , but of God .

The fowrth Aphorisme .

BVt of some the fall is (1) greater , A calling not effectuall . (2) to wyt , of them whome he vouchsaueth in deede to haue the externall or outward preaching of the word , (3) but they being called , yet neither wyll nor can answere , (4) for that they doo so please them selues in their own blindnesse , that they saie they see ? vnto whome also it is not geuen to imbrace the spyrite of trueth , and to beleeue . Sinne in the reprobates or ofcastes in necessary , that is such as can nor be auoyded , but yet they sinne wyllinglie and wyttinglie . Therefore albeit their stubburnnesse be necessarie , yet is it wylling or of then owne accorde : (6) whereof it commeth to passe that being bidden vnto the feast , they refuse to come , (7) insomuch that the worde of life is vnto them foolisnesse and a stumbling blocke , yea finallie , a deadly fauour vnto death .

Proues out of the worde of God .

Luk. 12. 47. But that seruaunt which knoweth his masters will , and hath not prepared him selfe , nor done according to his wyll , shall bée beaten with many strypes .

Math. 22. 14. Many are called but few are chosen .

Luk. 13. 34. Ierusalem , Ierusalem , which killest the Prophets , and stonest them which are sent vnto thée , how often would I haue gathered thy Children together , &c.

Luke 19. 42. If thou haddest euen knowne , at lest in this thy day , &c.

●erem 7. 28. And thou shalt saye vnto them , this is the Nation whiche hath not obeyed the voice of the Lorde theyr God● &c.

Prouerbs . 1. 24. Because that I haue called , and ye haue refused , I haue stretched forth my hand , and ther● was none that gaue any heede .

Ioh. 9. 41. If you were blinded you should haue no sinne : but now you saye , we see , and therefore your sinne remaineth .

Ioh. 14. 17. That spirit of truth which the world cannot receaue , because it doth not see him , nor knowe him , but ye know him , because he remaineth with you , and wyll be in you .

Ioh. 12. 39 40. Esai . 6. 10. Therefore could they not beleeue because Esaias hath sayd againe , he hath blinded their eyes and hath hardened their hearts , &c.

Thes. 3. 2. And that we may be delinered from froward and euyll men , for all men haue not fayth .

Math. 13. 11. For vnto you it is geuen to knowe the mysteryes or secréetes of the kingdom of heauen , but vnto them it is not geuen .

Math. 22. 2. The kingdom of heauen , is like vnto a certaine king which made a marriage for his sonne , &c.

Luc. 14. 16. A certaine man made a great supper , and called many , &c.

1. Cor. 1. 18. For the preaching of the crosse is in déede to them that perish , folishnes : but vnto vs that are saued , it is the power of God .

23. We preach Christ crucified , vnto the Iewes a stumbling blocke , and vnto the Gréekes foolishnesse .

2. Cor. 2. 15. For we are vnto God the swéete sauour of Christ , in them that are saued , and in them that perishe .

16. To the one we are the sauour of death : and to the other we are the sauor of lyfe , vnto lyfe .

The fyfth Aphorisme .

THere are others besides these , whose vnderstanding he styrreth vp to perceyne and beleeue the things which they heare : (1) But this is wrought by that generall faith , wherewith all the Deuylles also being indued , doo notwithstanding tremble .

Proues out of the word of God .

Iam. 2. 19. Thou beléeuest that there is one God , thou doest well : the Deuyls also beléeue , and tremble .

The sixt and seuenth Aphorisme .

LAste of all , they whiche are of all men moste vnhappie , doo also clyme ●he hygher , that they maye haue the ●greater fall , (1) for by the benefite of a ●ertaine grace they are entred thus farre , The verie reprobates or ofcastes sometimes doo seeme for a season to bee planted in the Church of God , and do reach others the● waie to saluation . ●hat they are also somewhat mooued to ●ast of the heauenlie gift , (2) in so much ●hat for a tyme , hauing receyued the ●eede , they doo seeme to bee planted ●n the Churche of God , (3) and doo also ●hewe vnto others the waie to saluati●●n . But this is certaine that , that spi●ite of adoption , (4) which wee saide to bee proper vnto them which are neuer caste forth , (5) and which are writ●en in the secreete of the people of God , ●was neuer communicated● Reade Mar: 7. verse . 21. 22. 23. or imparted with them , (6) for if they were of the elect or chosen , they shoulde doubtlesse remaine with the electe or chosen .

All these therefore , The cause why some of the reprobates or ofcastes , which seemed for a time to bee of the Church of God , are fynallie destroied , is their wylling departure from that state which before they were in , vnto wieked●es and sinne . (7) because n●cessarylie , but yet voluntarylie , or wyllynglie , as they who are vnder the kingdome of synne , (8) doo turne agayne vnto their vomytte , (9) and fall from fayth , and are therefore pulled vppe by the roote , to bee caste into ●he ●yre . They are forsaken ( I saye ) of God ? ( 10 ) who being moued with h●● owne wyll , the which no man can with● stande , ( 11 ) and with their corruption● and wickednesse notwithstanding , ( 12 ) ●doeth harden them , maketh fatte they● heart , stoppeth their eares , fynallie blindeth their eyes , ( 13 ) and for the performaunce of this thing , vseth partlie their● owne euyll lustes , wherevnto hee geueth them vp to the gouerned , The means which God vseth in ●●dening the ofcastes . ( 14 ) partlie by that same spirite of lying , which keepeth them bound in chaines , to wyt , because of their corruption , out of the which , as cut of a certaine spring , there yssueth out a contine wall streame of infidelytie or vnbeleefe , ignoraunce , and iniquitie : ( 15 ) whereof it commeth to passe that they hauing made shipwrack , as touching faith : can neuer escape the daye appointed for theyr destruction , ( 16 ) that God maye be glorified in their iust dampnation .

Proues out of the word of God ,

Heb. 6 4. For it is impossible , that they which haue beene one lyghtened , and haue tasted of the heauenlie gyfte , and haue beene made partakers of the holie ghost .

5. And haue tasted to the good worde of God , and of the powers of the worlde to come .

6. If they fall a waiel , shoulde be renewed againe by repentaunce : as who haue crucified againe vnto them selues the sonne of God , &c.

Act. 8 13. And Simon also him selfe beléeued : and being baptized , abode with Phillip . &c.

Math. 13. 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 commeth 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 ser●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 them , Prou. 26. ●● 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 send● 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. 1● . 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 moe● places whiche we 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 〈◊〉 ●●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.

〈◊〉 . 9● . 8. Harden not your heartes as 〈◊〉 Meri●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 th●● 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 .

●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 ●●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 ●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 ●is power , suffered with much gentle●esse the vesselles of wrath , prepared to ●estruction ?

The sixt Chap.

Of the laste and full execution or performing of the counsell of God● both in the chosen , and also in the ofcastes .

The first Aphorisme .

FOrasmuch as God is verie righteousnesse it selfe , The full performing of the iudgementes of God . it is meete that he should saue the ryghteous , and condempne the vnrighteous . (1) But they onelie amongste men are righteous , Who are righteous . who being vnyted and graffed in Christe by saith , yea , and also rooted in him : and being made one bodie with him , (2) are in him and by him iustifyed and sanctified , that is , made righteous and holie . Whereby 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 cal●ed , those also hath hée iustified or made ●ighteous : And whome he hath iustified 〈◊〉 made righteous , those also hath hee ●●lorifyed .

1 Cor. 1. 30. But ye are of him in Christ ●esus who of God is made vnto vs wis●om , and righteousnesse , and sanctiūca●on , and redemtion .

2 Cor. ● . 5. Moreouer it is God that hath created vs for this thing , who also hath genen vs the earnest of the spirit .

Rom. 6. 23. And that he might make knowne the riches of his glory towards ●he vessels of mercy , whiche hee hath ord●●ned vnto glory .

Rom. 3. 25. Whome God hath set forth ●o bee an appeasement through fayth in his blood , to declare his righteousnesse , ●y the forgeuenes of the sinnes that are p●ssed :

29. Through the pacience of God , to shewe at this time his righteousnesse that he myght bée righteous , and a maker ryghteous of him , which is of the fayth of Iesus .

Eph. 1. 5. Who hath foreordayned vs Whome hee would adopte or chose vnto sonnes through Iesus Christ in him selfe , according to the good pleasure of his wyll :

6. To the prayse of his glorious grace , wherwith he hath freely made vs acceptable or to be lyked of in that beloued .

The seconde Aphorisme .

ANd contrariwise , they that remaine in the pollution or fylthinesse and death of Adam , are worthelie hated of God , that they maie bee damned by him , * * Hee ●eaneth Infants , who although they die before they commit actuall sinne , yet are they from their mothers wom●e defiled with origi●al sin , which is inough to condempne them . those not being so much as once excepted , which haue died before that they coulde sinne after the lykenesse of Adam , that is to saie , in acte or deede .

Proues out of the word of God .

Rom. 5. 14. But death reigned from Adam vnto Moyses , ouer those also which had not sinned after the lykenes of the transgression of Adam , which● was the figure of him that was to come .

Eph. 2. 3. Amongest whome also we in times paste had our conuersation in ●●e instes of our ●lesh , doing such things 〈◊〉 liked our flesh and thoughtes , and ●●ere by nature the sonnes of wrath , as ●ell as others .

Ioh. 3. 36. He that beléeueth not the ●●nne , shall not see lyfe : but the wrath of ●od remaineth vpon him .

The thirde Aphorisme .

BOth these executions or perfourminges of the iudgementes of God , ●●e brought to passe by three degrees , as ●ell in the one as in the other , whereof ●●e fyrst hath beene by vs declared al●eadie . For as touching the electe or chosen , (1) the verie selfe same moment ●hat they haue receyued the gyfte of ●ayth , after a sort they haue passed from ●eath to lyfe , (2) a sure pledge whereof ●hey haue . In the ch●●sen . But this their ly●e is altoge●her hydde in Christ , vntyll such tyme ●s that first death set them one degree ●●rewarde , (3) by which death the soule ●eeing loosed from the chaynes of the ●odie , entreth into the ioye of his ●orde .

(4) Finallie at the daie appointed fo● the iudgemente of the quicke and the dead● when as this corruptible shall pu● on immortalitie . and God shall be all in all , then shall they at length in presence see his Mai●stie , and shall inioye that vnspeakeable ioye , whiche was prepared for them from everlasting , to wit , a rewards due vnto the righteousnesse and holinesse of Christ , which was deliuered for their sinnes , and raised againe from the dead , for their iustification or righteous making , by whose power and spirite , they haue walked from faith to fai●h as by their whole life shall plainly appeare .

Proues out of the worde of God .

Ioh. 5. 24. Uerily , verily , I say vnto you , he that heareth my worde , and beleeueth him that sent mée hath euerlasting life , & shal not come vnto condemnation : but hath passed from death to life .

2. Cor. 1. 22. God hath sealed vs , and hath geuen the earnest of the spirite in our hartes .

● . Cor. 5. 5. Moreouer it is God who hath created vs for this thing , who also hath geuen vs the earnest of the spirit .

● Cor. 1. 4. I thanke my God alwayes on your behalfe , for the grace of God which is geuen you in Christ Iesu :

5. ●hat in all things ye are made riche in him , in all kinde of speach , and in all knowledge .

6. According as the testimony or witnesse of Iesus Christ hath béene confirmed in you .

7. So that you are not destitute of any gifte , wayting vntyll our Lorde Iesus Christ be reuealed .

8. Who shall also confyrme you vnto the ende , &c.

Rom. 8. 24. For we are saued by hope . And hope if it b●e séene is no hope . For that which a man seeth , why should he hope for ?

25. But if we hope for that which wée sée not , we wait for it by patience .

Eph. 1. 13. In whome also after that you haue beléeued , ye are sealed with that holy spirit of promisse ,

1● . Which is the earnest of our inheritance , vntyl that we are set at liberty to the prayse of his glory .

Rom. 5. 2. By whom also we haue entrance through fayth into this grace , by which we stande , and reioyce vnder the hope of the g●ory of God .

Luc. 23. 43. Uerely , verely , I say vnto thée , thys daye shalt thou be with mee in paradise .

Math● 22. 31. And concerning the resurrection or rysing againe of the dead , haue you not read what is spoken vnto you of God , saying .

32. I am the God of Abraham , and the God of Isaac , and the God of Iacob ? God is not the God of the dead , but of the lyuing .

Luk. 16. 22. And it came to passe that the beggar died , and was carried of Angels into Abrahams bosom .

Phillip 1. 23. For I am in a straite on both sides , desiring to go hence and to be with Christ : for that is best of all .

Act. 3. 21. Who must be conteined in heauen vntill the times of the restoring of all things , which God hath forespoken by the mouth of all his holy prophets since the world beganne .

Rom. 8. 21. And the creatures themselues shall bée deliuered from the bondage of destruction into the lyberty of the glory of the sonnes of God .

Looke . 1. Cor. 15 In the whole chapiter .

2. Cor. 5. 10. For all wée must appears before the tribunal or iudgement seate of Christ , that euery man may receiue the things which he hath done , in his body , according to that he hath done , whether it be good or euill .

Rom. 14. 10. For we shall all appeare before the iudgement seate of Christ .

Math. 25. 34. Then the king shall say to those that shall be on his right hande , come ye blessed of my Father , possesse the kingdom prepared for you from the laying of the foundations of the world .

The fowrth Aphorisme .

NOw contrariwise (1) the reprobates or ofcastes In th● ofcas●e● . being conceyued , borne , and brought vp in sinne , death , and the wrath of God remayning vpon them , (2) when as they go out of this world , do fal into another gulfe of destruction , they● soules being throwne headlong into an● euerlasting horrour or trembling , (3) vntyll that daie , when as their bodie and soule being ioyned togeather againe , they shall goe into that euerlasting fire , prepared for the Deuyll and his Angelles .

Proues out of the worde of God .

Psal. 51. 7. Beholde , in iniquity was I borne and in sinne hath my mother conceyued mée .

Ioh. 3. 36. He that beléeueth not the sonne , shall not sée lyfe , but the wrath of God remaineth vpon him .

Rom. 5. 12. Wherefore lyke as by one man sinne hath entred into the world , and by sinne death : and so death hath gonne ouer al men , in that al men haue sinned .

Rom. 7. 14. For we know that the law is spiritual : but I am carnall or fleshly , soulde to be subiect vnto sinne .

Eph. 2. 3. Amongst whome also wée some times had our conuersation in the lustes of our flesh , doing the things that like● 〈◊〉 flesh and thoughtes : and were by na●●re the sonnes of wrath as well as others .

Luck . 16. 23. And being in hell , lyfting vp his eies , when as hee was in tormentes , he saw Abraham a far of , and Lazarus in his bosome :

24. Then he crying sayde : Father Abraham take pity vpon mée , and sende Lazarus that hée maye dyppe the typpe of his fynger in water , and c●●le my tongue , because I am tormented in this flame .

Math. 25. 41. Then he shall also say to those which shall be one his left hand , ye cursed , departe from mée into euerlasting fire , which is prepared for the Deuyll and his Angels .

The fyfte Aphorisme .

AFter these two waies then , and the same being cleane diuerse one from another , shall the last ende of the iudgementes of God , laie open his glorie The glorie hath of God . vnto all men : as who in his electe or chosen hath declared him selfe to bee both most exceeding just and also most exceeding mercifull : M●st exceeding iust & ●e●cifull . to wyt , iust in that hee hath with greatest seueritie , or sharpnesse punished all the sinnes of his chosen in the person of his sonne , and hath not receyued them into his fellowship , before that hee hath fullye and whollie made them righteous and holie in him : and in this infinitelie , or without ende mercifull , that hee hath purposed to chose them freelie in him selfe : and afterwarde as he p●rposed , hath freelie adopted them in his sonne : to wyt , by calling , iustifying and glorifying them , that faith comming in between , the which he ( being moued with like gentlenesse ) hath graunted vnto them . Now on the other parte , which concerneth the reprobates or ofcastes , the●r corruption and vnbeleefe , with the fruites springing from the same , and the testimonie or wytnesse of their owne conscience shall so reproue them , that a be it they wrestle neuer so muche against it , yet God his exceeding Most ex●eeding iust iustice in their iust condempnation● all men approuing it , maie , appeare .

The seuenth Chap.

¶ What waie this doctrine maie profi●ablie bee openlie set forth and taught .

HAuing declared the summe of the doctrine it selfe , there remayneth that we shewe what wee thinke is espatiallye to bee obserued or marked in the Preaching and also peculyar applying of it . For where as it seemeth to many to bée so harde , The cause why this most necessarie and comfortable doctrine of God his election seemeth to many to be so hard and straunge . that they flee from it as from a rocke , this is to be attributed , or geuen partlie to the lewdnesse and arrogancie , or pryde of men : partly also to the lacke of foresyght in some , which goe about to open these secréetes vnaduisedlye , and without any choyce : and fynalli● , to the vnskylfulnesse of some , which knowe not orderly to applie vnto them selues the thinges , which otherwyse are faithfullie and truely declared .

Therefore as concerning those first , which sinne of mallice , it belongeth vnto God alone to amend their fault , which doubtles he hath allwayes done in his time , and wyll lykewise do hereafter in those , who me in the ende he hath purposed to haue mercy on : and as for the others which abide stubborne Wee must not feare to vtter God his trueth , because ey●her of the number or authoritie of the obstinate and stubborne . and stiffe in their wickednesse , there is no cause why we should be so moued either with their number or autority , that God his truth should be dyssembled . Nowe as touching the others , these things I had , which I thought néedeful to be obserued or taken heede of , in the preaching and setting forth of this mystery or secreete .

First that , A choyce in matter and wordes . as in other poyntes (1) so especially in this secréet of predestination or foreordeining , they diligently take heede least in steede of the plaine truth of God they bring vaine and curiouse Curious and vaine questions in this doctrin especiallye to bee auoided . speculations , which they must needes do , who , to make these hidden iudgments of God to agree with mannes braine , doo not onelye distinguishe or make a diff●rence betweene the foreknowledge and the purpose of God , as it is altogeather néedefull for to doo , but do also separate or seuer them : or else do imagin a naked & idle permission or sufferaunce : or else make a double purpose of God : from which errours , when as they must n●edes fall into other endlesse and fonde errours , they are partly constrained to denye such thinges as doo wholy cleaue fast togeather , partly also they doo inuent both folishe and many darke distinctions or differences , in the which the farther they wade , the more doo they entangle them selues , so that they can neuer get out of these Labyrinthes or ma●ées . These therefore must bée dilygentlie taken heede of , in this argument espetially , than the which none other is more méete in the Churchof God , to bée purelye and sincerelye , Such mane● of speaches as are vnusuall in the scriptures , ought as● muchas ma●e bee , to be refrained from . or vncorruptlye taught . Moreouer , that there bée no kindes of speaking , so farre as may bée , ( for , for teaching sake , we maye sometymes godly and relygiously aduenture some thing ) vsed , which are straunge to the scriptures , and that such as come to hand in the word of God be expounded with an apt interpretation , lest som ignoraunt person take any occasion of offence .

Also (2) there must bée great regarde had of the Auditours or hearers , A choice in ●ersons . where in againe wée must make a difference betwéene the craftye and the symple , betwéene those that are wilfully ignoraunt , and them that are taken wyth simple ignoraunce , and such as is vsuall vnto man . (3) For vnto the one the Lorde is woonte playnlye to denounce or threaten the iudgement of his Father , (4) and the other we must leade by little and little vnto the knowledge of the truth . This also in this case must bee looked vnto , that we haue not so much regard of the weake , that whylest wée haue care of them wée take no kéepe of others : of which wisedome we sée notable examples in Paule , especiallye in the Epistle to the Romaines , Chap. 9. 10. 11. 14. and. 15.

Also that , vnlesse some verie great reason let them , they goe vp from the lowest degrees vnto the ●yghest , a● Paule doeth in the Epistle to the Romaines , ( which is the Method or orderlie manner of teaching of all Diuinitie ) hee proceedeth from the lawe to forgeuenesse of sinnes , and from thence by lyttle and lyttle , vnto the highest degree : or that they staye in that whiche shall bee moste fyttest for the place of Scripture , whiche they haue taken in hande to handle , rather then to come downe from the hyghest degrée vnto the lowest . For the brightnesse of God his Maiestie sodainlie offered , is woont mightilie to stryke the eyes , in so muche that afterwarde they are dymme in beholdinge other thinges , vnlesse they haue beene vsed a long season , and oftentymes to beholde that lyght . Howe we● must goe foreward .

Moreouer , whether they goe vp from the lowest vpwardes , or contrarywise come downe from the hyghest downewardes , you must take héede that you r●nne not out from one extréeme vnto the other , The middle causes are ouerpassing the middes , not to bee without great confideration ouerpassed . as for example from purpose to saluation , and much more from saluation to purpose , also from purpose to dampnation , or contrarywise , ouer hipp●● the nearer causes of the iudgement of God : (5) vnlesse peraduenture yen haue to ●oo with open dispysers of God , whom it auayleth not once to teache , sau● that they maye bée strooken with the iudgement of God , that there can bee no iust suspicion of offence .

Furthermore , this doctrine Howe this doctrine is to bee applyed . must neuer bee in such sort set foorth , that it bée applyed to any person seuerally , albeit some be otherwyse , eyther to bée comforten or rebuked then othersome , (6) vnlesse peraduenture some Prophete of God bée admonished by some peculyar word from God : which notwithstanding is not rashly to bée beléeuéd , for as much as it commeth to passe out of order , or not ordinarily .

But in visityng the sicke , and in famylyar admonitions , it seemeth to bée the duetie of the Minister , Howe the Ministers must deale with troubled conscience . so farre as he maye , to comfort the conscience of the ●●oubled , wyth the declaration of elec●ion : and contrary wise to strike those ●hat are obstinatly wicked and disobe●ient wyth that fearefull iudgement of God , but yet so that they kéepe some measure , & re●rayne from that last sen●ence wherevnto is added no condition . For this iurisdiction pertayneth vnto God alone .

Proue● out of the word of God .

Math. 28. 18. Go therefore and teach all nations , baptising them , &c.

20. Teaching them to keepe all those things , whi●h I haue commanded you .

2. Tim 2. 23. Foolish and vnlearned questions put away , knowing that they bréed stri●es .

2. Tim. 2. 15. Study to shewe thy selfe approued vnto God , a workeman that need●th not to bée ashamed , and which can deuide the worde of trueth aright .

Math. 25. In the whole chapiter .

Ioh. 8. 44. You are of your Father the Deuyll , and therefore you wyllful● fill the lustes of your Father .

Ioh. 9. 41. If you were blynd yo● should haue no sinne , but now you say , we see , and therefore your sinne remayneth

Ioh. 10. 26. But ye beléeue not , for ye● are not of my Sheepe , as I haue tolde you .

Luk. 20. 46. Be ware of the Scribes whiche desire to goo in long ●o●es , and long gréetyngs in the markets , and the highest seates in the Synog●es , and the chiefe roumes at feastes .

47. Whiche deuowre widdowes houses , and vse long praiers for a shew : these shall receyue the greater iudgement .

Math. 23. 38. Behold your house is le●te vnto you desolate .

1. Cor. 3. 2. I haue geuen you mylcke to drinck , and not strong meate , for ye were not yet able to beare it , neyther yet now are ye able .

Rom. 14. 1. Him that is weake in the ●ayth , receyue vnto you , but not for controuersies of disputations .

Ioh. 8. 33. They answered him , wée are the seede , of Abraham , and were neuer bond to any man , howe sayest thou then that we shall be made free .

34 Iesus answered them , veryly , veryly I saye vnto you , he that commiteth sinne , is the seruaunt of Sinne . .

Phyllyp. 3. 2. Beware of dogges , beware of euyl workmen , beware of con●ysion .

1 Tim. 6. 3. 4. If any man teache contrary doctrine , and consenteth not to the wholsome wordes of our Lorde Iesus Christ , and to the doctrine which is according vnto godlynes , he is puffed vp , knowing nothing , &c.

Gal. 5. 12. I would to God also that they were cut of which trouble you .

2. Tim. 4. 14. Alexander the copper smith hath done me much harme : the Lorde rewarde hym accordyng to hys deedes .

Ioh. 6. 64. But there are some of you which beleeue not . For Iesus knews from the beginning , who they wer● which beléeued not , and who should be● tray him .

Ioh. 8. 24. Therefore I sayd vnto yo● that you should dye in your sinnes . Fo● vnlesse ye beléeue that I am he , you sha● die in your sinnes .

The eyght Chap.

Howe euerie seuerall person maie applie with some profite this generall doctrine to himselfe .

The fyrst Aphorism● .

THey that teache that man his saluation is grounded vpon workes● eyther whollie , or in any parte , (1) it is manifest that they doo vtterlie ouerthrowe the gospell of God . The doctrine of faith is vnp●ofitable if it be separated from ●lection . But they that teache free iustification or righteous makinge by faith , they staie vppon a sure foundation , (2) but yet in suche sort that they ●aie vnder faith the euerlasting purpose of God , wherein finallie both Christ him selfe . (3) and also the Apostle following his steppes , doeth rest and staie . (4) For when as perceiueraunce or continuaunce of faith is required vnto saluation , to what purpose haue I faith , (5) if I be not certaine of the gift of perceiueraunce or continuaunce to the ende ? And yet is there no neede to feare least this doctrine shoulde make vs negligent and dissolute or carelesse . (6) For this peace of conscience , whereof we speake , doeth greatlie differre from foolishe securitie or carelesnesse , peace of conscience dependeth vpon predestination . and he that is the sonne of God , (7) for asmuch as hee is ledde by the spirite of God , wyll neuer take occasion of slouthfulnesse , by the consideration of God his benefites . Therefore if this doctrine bring but this one fruite , that by the aide thereof wee maie learne to strengththen our faith against all thinges that happen , it is manifest that the chiefe grounde of our saluation is ouerthrowne by them , which because they measure God after the small measure of their braine , doo oppugne or reason against this Article of Religion .

Proues out of the word of God .

Gal 2. 21. I do not make voyde the grace of God : for if righteousnes bée by the lawe , then hath Christ dyed wythout cause .

Rom. 11. 6. And if it be of grace , it is not now of workes : or else were grace no more grace ; but if it be of workes , it is no more grace : for else were worke no worke .

Ioh. 6. 44. No man can come vnto me , vnlesse my father , which sent mée draw hym : and I wylll rayse hym vp at the last day .

45. It is written in the Prophetes , And they shall bee all taughte of God , whosneuer therefore hath beard of my Father , and hath learned , commeth vnto mee .

Rom. 8. 29. For whome he hath foreknowen , those hath he foreordeyned , that they myght bée made lyke vnto the image of his sonne , that he myght be the first borne amongest many brethren .

30. And whome he hath foreordeined those also hath he called , &c.

Looke the same Epistle Chap. 9. 10. and. 11.

1. Cor. 2. 10. But God hath reueled , or opened those thinges vnto vs by hys spirit . For the spirit searcheth al things euen the depthes of God .

Eph. 1. 4. As he chose vs in him before the foundations of the world were laid , that we might be holy and vnblameable before him by loue .

5. Who foreordeyned vs whome he woulde chose vnto his sonnes through Iesus Christ in him selfe , according to the good pleasure of his wyll .

2. Tim. 1. 1. According vnto the promise of lyfe which is in Christ Iesu .

9. Who hath saued vs , and called vs wyth an holy callynge , not accordyng to our workes , but accordyng vnto hys purpose and grace , whiche was geuen vs in Christe beefore the tymes of the world .

1. Pet. 1. 2. Chosen accordyng to th●●oreknowledge of God the Father vnt● sanctification of the spirite , &c.

Mat. 10. 22. And ye shall be hated o● all men for my names sake , but he tha● 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 iustif●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 .

● . 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 God● are the sonnes of God .

The seconde Aphorisme .

NOwe this is the waie to applie this doctrine . The workes 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 , which 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 which notwithstanding● men are wonderfulle 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 , ● . Cor. 2. 14. that hee cannot but in this order vnderstande what is determined of him in the secre●te counsell of God . And now because this whole iudgement consisteth , or standeth in the obseruation , and marking of those causes , which do exceede or passe all power of nature , wee must needes flee some whither else , to wyt● 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 witnesse , How a sure witnesse of our election maie bee had . 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 .

Wylt 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 with doubtfull coniectures , and suche as are gathered out of man his braine , maye with 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 ? Tak● dilligent heede that thou beginne not a● that highest degree : for else it wyl come to passe , that thou wilt not bee able to abide the exceeding great brightnesse of God . Beginne therefore at the lowest degrees , (3) and when thou hearest the voice of God soundinge in thine eares and minde , By what ●okens true faith maie be knowne . whiche calleth thee vnto Christ the onelie mediatour , consider by litle and litle , and search diligentlie , (4) whether thou be iustified and sanctified , that is , made righteous and holie , by faith in Christ , for these are the effectes by the which faith , the very cause of them in deede is knowne . And this thou shalt know , The effectes of the holie ghost in the elect . (5) partlie by the spirite of adoption crying within : Abba , Father : (6) partlie also by the power and working 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 why ? Is not the holie ghost hee , which maketh that wee doo not purposelie let lose all the raines vnto vngodlie and wicked lustes , as they vse to doo whose eies the Prince of this worlde hath blinded ? for else who moueth vs vnto praier , albeit being neuer so colde and lyther ? Who stirreth vppe in vs those vnspeakeable sighes and gronings ? (7) who after that wee haue sinned , and that sometimes wittinglie and willinglie , engendereth in vs that hatred of the sinne that wee haue committed , yea and that not for feare of punishment , but because that wee haue offended our moste mercifull Father . (8) Who , I saie , beareth vs witnesse , that our sighinges are hearde , and mooueth vs herevnto , that we dare boldelie call God , our God , and also Father , euen after that wee haue offended him ? (9) Is it not , I praie you that spirite , whome wee haue freelie receaued , The efficacie or vertue of our calling is vnderstoode by faith , and by our calling , our predestination , or fore-ordaining . being freelie geuen for a sure pledge of our adoption ? Nowe if we maie gather faith by these effectes , it remaineth that wee were called and drawne effectuallie , and by this calling againe , the which we haue shewed to bee proper vnto the sonnes of God , is that which we seeke for throughlie vnderstoode , to wyt , that we are therefore geuen vnto the Sonne , because in the ●uerlasting counsell of God● which he hath purposed in him selfe , wee were predestinated or foreordained , whome hee woulde adopt in his Sonne . ( 10 ) Whereof 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 There is certaine hope in the chosen of continuance and 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 , The doctrin of predestination ouer throweth vaine secu●itie or carelesnesse . ( 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 wee knowe them onelie but in parte , so long as wee lyue heere , ) ( 14 ) so that wee must fight daylie against distrust , with heauenlie armour ) ( 15 ) we 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 we maie daylie more and more , as touching vs , as Peter sayeth , Make our callinge and election sure . Onelie election mynistreth sur● comfort . And moreouer , howe shall hee abyde sure and stedfaste against so many noisome temptacions , within and without and against so many ( as the worlde termeth them ) assaultes of Fortune , whiche hath not firste assuredlie grounded in his minde , that whiche is moste true , to wyt , that God according to his good pleasure , doeth all thinges , whatsoeuer they bee , and what instrumentes so euer hee vse , to the profite of those that are his , amongst whose number he must bee reckoned , which is set in this daunger ?

Proues out of the worde of God .

Rom. 8. 29. For whome he hath fore● 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 ●aith we had this entry into this grace , ●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 ●or principalities , neither powers , neither things present , nor things to come .

39. Neyther height nor depth , neyther any other thing creat●d can separate vs from the loue of God , which is in Christ Iesu our Lord.

● . Cor. 2. 10. But God hath reuealed or op●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 commaundementes , dwelleth in him , and h● 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 ●héepe heare my voice , and I know them , and they follow mée .

2. Cor. 13. 5. Trye your selues , whe●ther you bée in fayth or no , proue your selues , Whether you knowe your sel●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 s●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 a●●enesses : for we knowe not what to praye as wée ought : but the spyrite it selfe ma●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 ●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 heyre● of promyse the v●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 h● 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 our● 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 t●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 profe●●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. ● What shall we say then ? Shall wée aby●● in sinne , that grace maye be more plenteous ?

Hebr. 10. 23. Let vs holde fast the con●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 God● 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 ●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 God● let them commende their soules vnto him in well dooing , as vnto a faithfull creatour .

Iam. 1. 2. Brethren 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 Aphorism● .

NOwe as touchi●g the other parte , in as much as the purpose of electing or chosing can not come into any ma●● his mind , but therewith the contrarie o● it , and that in lyke degree , must needes runne in his thought , that in the meane season I saie nothing of that whiche is manifest , The doc●●rine of reprobation or ofcasting is not to be buried . to wyt , that these two are verie oftentimes knitte togeather in the worde of God , it appeareth ( I thinke ) that they doo great wrong vnto the spi●ite of God , which would haue this part buried , as curious or not necessary . This therefore is also to be considred , Reprobation or ofcasting warelie to bee considered . 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 , Reprobation or ofcasting neyther can or ought to be particularlie applied , not adding any condition . 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 A difference betweene election 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 who knoweth , whether God ●aue d●termined (1) at the verie last moment of his lyfe to haue mercie on him , whiche hath spent all his whole lyfe ●n wickednesse and sinne ? And yet there is no cause why this hope shoulde strength then any man in his wickednesse , when as I speake of those thinges which we ought to obserue and marke in others , and suche examples of God his goodnesse are but rare or seldome , and no wyse man wyll promise him selfe vpon vaine securitie or reachlesnes , that which is not in our hande . (2) It is therefore suffycient that we knowe generallie that there are certaine vesselles prepared to destruction , (3) whiche for as muche as God hath not shewed vnto vs , We must labour to winne allmen . wee ought dilligentlie according to our power , to call euerie one to saluation , both with example of lyfe , and also with wordes , yea euen those of whome wee are almost past hope , when as we beholde their naughtie actes .

Proues out of the word of God .

Luk. 23. 43. Iesus sayd vnto him , be● ryly I say vnto thée , this daye shalt tho● bewyth mée in paradice .

Rom. 9. 21. Hath not the potter power● ouer the clay , to make of the same lump● one vessell vnto honor , and an ●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 , gloryf●e God in the day of ●●utation .

The fowrth Aphorisme .

THis meane if we keepe , we also shall receiue much fruite by this doctrine . Of the co●●sideration of reprob●tion or ofcasting h●militie is learned . For (1) first by the knowledge thereof we shall learne willinglie to yeeld our neck vnder the Maiestie of God , that the more we shall feare and reuerence him , the more we maie labour to make sure in vs the wytnesse of our election in Christ . It causeth the goodnesse of ●od to bee the better vnderstood● of the chosen● (2) Secondlie , when as we shall ●●ygentlie consider the difference of ●od his mercie made betweene men otherwyse subiecte vnto the lyke curse , it can not bee chosen , but that wee must muche more wyllinglie acknowledge and imbrace that singular goodnesse of God , than if we should make this grace of his common vnto all men , or shoulde seeke the cause of this inequalytie of grace in men onlie . The con●ideration of reprobation or ofcasting engendreth a godly carefulnesse in the chosen . Furthermore , when as we know this gifte of faith to be speciall ( That is such as is not geuen genera●lie vnto all , but particularlie to some ) sha● we not take it more cheerefullie whe● it is offered , and bee much more carefull for the increase of it , than if wit● many wee shoulde surmise it , to bee i● all mennes power , as ofte as they wy● repent , because God , as they saye , wy haue all men saued , and wyll not the death of a sinner ? It strengthneth them against all offences . Finallie when as wee see the doctrine of the gospell , not onelie to be despised almost of the whole worlde , but also to be most cruellie persecuted , when as wee beholde the notable treacherie and falling awaie of so●many men , what shall better strengththen vs , then if we make our sure reckoning that nothing commeth to passe at all aduentures , that God knoweth those that are his , and that those that doo these thinges , vnlesse it bee geuen to them to repent , are they which are ordained , not by chaunce , but by the assured and euerlasting counsell of God , in whome as in looking glasses , the iust wrath and power of God should appeare .

Proues out of the word of God .

Philip. 2. 12. Wherefore my beloued , ●s ye haue alwayes obeyed , not in my presence onely , but nowe much more in mine absence , with feare and trembling ende your saluation .

1 , Pet. 1. 17. With feare bée y●e conuersaunt in the tyme of your dwellyng héere .

Rom. 11. 20. Well , through vnbeléefe they are broken of , and thou standest by saith , bée not high mynded , but feare .

Rom. 9. 23. And that hée might make knowne the riches of his glory towards the vesselles of mercy , the which he hath prepared vnto glorie .

The fifth Aphorisme .

YEt a man can neuer speake so fytly of these thinges , but that man his reason wyll pratle against it , yea , and also wyll call the Lord him selfe as the chiefe Authour of all , into accoumpts for it . But albeit the Deuyll chafe , and all the wycked kicke against the pricke , (1) yet their owne conscience shal reproue them , and condemne them : (2) But our mind bein● strengthned with the mercie of God● shall acquite vs in that daie of Christ , t● whome with the Father and the hol● ghost , be geuen glory , praise and honou● for euer . Amen .

Proues out of the word of God .

Rom. 2. 15. As they which shewe th● effect of the law written in their hartes● their conscience also bearing them witnesse , and their thoughtes accusing one another , or excusing .

1. Pet. 3. 21. To the which also the figure of Baptisme agreeing , saueth vs also : ( not the putting awaye of the fylth of the fleshe , but in that a good conscience maketh request vnto God ) by the resurrection of Iesus Christ .

FINIS .

For the stopping of the mouthes of the s●landerous , as also for the further instructing of the ignoraunt , in this both necessarie and comfortable doctrine of God his election , I haue thought good heere to set downe a shorte summe of the whole matter , contained in certaine briefe and plaine Aphorismes , Translated out of a learned Treatise of Theodorus Beza , against Castalion .

GOD worketh effectuallie , or bringeth all thinges to passe accordinge to the counsell of hys owne wyll .

¶ This counsell doeth God execus● 〈◊〉 fulfyl at certaine moments of times : yet the counsell it selfe is euerlasting , and going ●efore all thinges , not onely in tyme , in asmuch as it is before all tyme , but also in order . For otherwyse the wyll of God should not be the chief● rule of the co●nsell of God : but rather the quallyties of thinges foreséene an●● foreknowen , and dr●●●g God to take this or that counsell , shoulde prescribe or appoint a rule to the wyll of God .

¶ This counsell can not bée separated from the wyll of God , but that we must robbe God of his diuinitie or god● head .

¶ This counsel is not put only in the gouerning and guiding of the euent or that , that commeth to passe , as Pallas is feigned of the Poet to turne away Pandarus Dart from Menelaus brest vnto his nether partes fenced with his belte : but hath a workinge and effectuall strength in all thinges , which Paule hath declared by this worde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Energein whiche signif●eth to worke effectually .

¶ This strength and effica●ye is attributed vnto God his working , but is not sayd to be of God . Therefore by this worde * * Efficacie or strenght . is not declared any naturall power geuen by God the cr●atour , to the thinges hée hath created , that they shoulde doo this or that ●● but by this worde is vnderstande the power of God , which hée hath in hym selfe to doo all thinges .

¶ This vniuersal particle , All , in the saying of Paule , can by no maner of exception at all bée restreyned , but that God in that poynt must bée made to bee ●dle , accordyng to the opinion of Epy●urus . And yf we shall say that any thing is done against his wyll hée shall bee robbed of his infinite , or endlesse power .

¶ The conclusion therfore standeth , that God him selfe , according as it pleased him , to decrée all thinges to come to passe from euerlasting , euen so also hée bringeth them to passe by his power in their time as he wylleth .

¶ Yet of these things doth there fol●owe none of these blasphemyes , Blasphemies that we are most falsely charged withal , the whiche notwithstanding cannot any way be truly proued to growe of our doctrine . to ●●yt , eyther that God is the Author of ●●●ne , eyther is delyted wyth iniquity , eyther wylleth iniquity : or that Sathan 〈◊〉 men in doing of euyll , doo obey God , 〈◊〉 , in that they doo euyll , they doo that ●hat God wyll , and therefore are wythout blame . Let all such blasphemies ●● these , bee most ●arre , not only from o●● tounges , but also from our cogitation or thougthes .

¶ And thus it maye bée proued th● these sequéeles and conclusions th●● they would gather of our doctrine , an● of no force : God doth execute or perfourme the counsels of his wyll by second causes and instrumentes , not a● bound vnto them as the Stoikes did suppose , but fréely and mightylye making mouing , and guiding them , as it pleased him .

¶ Of these i●strumentes there are two principal kynds . For some of them haue lyfe , to wyt , such as are styrred by an inner mouing of theyr owne others are without lyfe and are onely carryed of an outwarde force by others rather then of them selues . Those instrumentes that haue lyfe are also in a doubble difference . For some of them are indued with iudgement and reason , others are without reason , and are carryed with a blynd force of nature .

¶ The instrumentes whiche are without life , yea and also they that haue ●●fe , but are voide of reason , are sayd to ●oo neyther well nor yll , because that ●hey are rather caused to doo , than to doo ●f them selues : but they which vse those ●nstrumentes , are sayd to do eyther wel ●r yll .

¶ Instrumentes indued with rea●on and iudgement , are eyther Angels , ●r men , and the same agayne of twoo ●ortes . For Angels , some are good , some ●re bad : and men by nature are al euyl , ●ut by grace there is such difference ●ade betwéene them , that some of them ●re whollie euyll , and some of them are ●n part good , to wyt , so farre as the spirit ● God hath sanctified or made them holy .

¶ Such thinges a● are of this sort , ●hen as in any action they are moued ●y theyr owne inwarde mouing , are ●orthelie sayde to worke , and therefore ●● this kinde of instruments onely fal●th the difference of well or yll doing . ●nd in this respecte , they can not pro●erly be called instruments , but rather efficient or working causes .

Now I call that an euyl action , whi●● hath not the reuealed or opened wyll 〈◊〉 God for the end : and contrariwise , I c●● it a good action which hath respect or l●●keth to the wyll of God .

¶ The same , albeit they be causes , 〈◊〉 farre as they worke by theyr owne proper motion , yet in another respect the● are called instruments , to wyt , as ofte● and so farre forth as they are moued b● another . As when the hangman by th● commaundement of the Magistrate kylleth a man , or when as by impulsio● or setting on of the Deuyll , men hurt● one another : or when as the commaundement , and in the name of any , we do● eyther good or euyll vnto any man .

¶ In this kinde of actions , all men s●● that one & the same worke is attributed vnto two , to wyt , vnto the one as to him that moueth , and worketh by another , as by an instrument , and to the other , as to him that worketh himselfe● for hee is in such sort an instrument , that hee also worketh by his owne inwarde motion and not simplie , as the hammer or Are in the hande of the Smith .

¶ Yea , for this double respecte , a double worke séemeth sometime to bée done , in so much that the one maye bée laudable or praise worthy , and the other wicked 〈◊〉 if the Magistrate delyuer a man that is an offendor vnto the hangman to be executed , there is no man but wyll worthely praise this worke : but if the hangman being moued with hatred or couetousnesse , or any other wicked luste , rather than looking vnto the commaundement of the Iudge , doo kyll the same offendor , certainly before God bé● can not escape the crime of murther .

¶ Now let vs apply these things vnto God , whose efficacy or strength , we haue proued before to steppe in , in all things ●hat are done without exception , and in such sort , that by those thinges which he hath created as by instruments , he doth execute or performe in his tyme , whatsoeuer 〈◊〉 hath decreed from euerlasting .

¶ Whatsoeuer God doeth is good , séeing from him , whiche is the chiefe good , no euyl can proc●● . But he dot● all thinges . All thinges therefore ar● good , so farre forth as they are done by God . And that difference of good and euyll , hath onely place in the instrumentes , and in those of whome we haue spoken in the thyrtéenth proposition .

¶ For ●hese instrumentes be good , and 〈◊〉 ●ooke vnto the opened wyll of God , they worke well , and God also worketh well by them : whereby it commeth to passe , that , that worke is alwayes good : as when good Angels doo that which God commaundeth , and holie men followe , God calling them .

¶ Euyll instrumentes , ( euyll I saye , not by creation , but by corruption ) in so farre as they worke , they doo alwayes worke euyl , and therefore they worthelye incurre or runne into God his anger : but so farre forth as God worketh by them , they do serue to the g●● work● of God , eyther against theyr wylles , or else of ignoraunce . For God , by what instrumentes soeuer he worketh , worketh alwayes well .

¶ Nowe hée so worketh by those instruments , as he doeth not onely suffer them to worke , neither onely moderate or rule the euent or thing that falleth out , but also hée rayseth them vp , styrreth , moueth , guideth , and that which is greatest of all he createth them , to the end that he might worke by them , which he hath appointed : all which thinges God ●oth rightly , and without any iniustice .

¶ For as often as one euyll man sinneth either against him selfe , or against another wicked person , God without any sinne maketh , eyther that the euyll man taketh vengeaunce vpon himselfe , or that euyll men shall punishe other euyl men , with such punishment as they haue deserued : both which workes of God are most righteous : and by such examples of his iudgementes , God lyfteth vp & comforteth those that are his .

¶ But so often as wicked men do hurt the good , the wicked men sinne , & in the ende , suffer such punishmentes as they haue deserued : yet neuerthelesse , by them the Lord chastneth , instru●●eth and strengthneth his owne , and 〈◊〉 by the open enemyes of his Church maketh his Church glorious .

Yet can not these euyl instrumentes be sayde to obey God , because all be it God by them bryngeth by● worke to passe , yet they , so farre as in them is , and as concerning their owne counsel and wyll , do not the worke of God , but their owne worke for the whiche they are iustly punished . A n●cess●ry note to bee marked . For all be it what soeuer God worketh by the wicked 〈◊〉 good , yet what soeuer the wicked worke is euyll .

¶ Neyther is this consequent or reason good , God worketh all thynges , therefore hee worketh sinne● For the paine of sinne agreeth not but to the vicious and saultie qualytie , which is wholy in the working instrument .

¶ By reason of this ●●●rupted quality , the worke whiche of itselfe is but one , is made some maner of 〈◊〉 tw●●old and double , insomuch that the one , that is the iust worke of God , directly fighteth againste the other● 〈◊〉 , the ●niust worke of man .

¶ Yet God worketh otherwise by the good instrumentes then by the euyl , for besides that hée worketh his worke by the good instruments , the good instruments also do worke their owne worke by the same force & effiacy which the Lord geueth vnto them : finally the Lord worketh his worke by them , and also worketh in them to wyll & to performe . But by the wicked , as by Satan , or by men , in so far as they are not regenerate or borne anew , as often as the Lorde executeth or perfourmeth the iust counselles and decrees of his euerlasting wyll , hée in deede sheweth forth his strength and efficacy in his worke by them , eyther not knowing o● it , or against their wylles and purposes : but yet in so farre as they worke their owne worke the Lord worketh not in them , but letteth lose the reines vnto Sathan , to whome by hys iust iudgement he geueth them ouer being wicked , to be moued and stirred forward , that they maye be caried away of their owne wyll and his .

¶ Therefore we doo not refuse this terme , suffering , or graunting , neyther yet came it in our mindes , to says that God so worketh in the euyll , as hee doeth in the good . But because that Sophisters haue corrupted the difference of wyll and sufferaunce , which Augustine no doubt tooke of the Gréekes , and they receyued from Augustine , therfore doo we s●atly refuse it .

¶ For the Sophisters set wyll against permission , or sufferaunce : wherof doth follow that God sufferth the things which he suffreth , eyther against his wyl , or at lest wise being idle , & not caring for the●● But contrarywise , least we shoulde eyther take from God his endles and vnmeasurable power , or after the opinion of the Epicures , say as the thing indéede is , that God neither worketh any thing by instruments , but wyllyngly , nor yet suffereth the instrumentes to worke , but wyllingly , yet in suche forte that what soeuer hee worketh , hee worketh most iustly and what soeuer he permitteth or suffreth he most iustly suffereth .

¶ And God worketh in respe●●●e of his owne worke : and permitteth or suffereth in respecte of the worke that the euyll instrumentes doo of their own● accorde worke , or in so farre as they are actiue and not passiue instrumentes , that wée may keepe the termes vsed in the scholes . Yet doth God iustly suffer the thing that these instrumentes vniustly worke for because that sinnes , in so farre as they are suffered by God that wylleth , are not sinnes : but punishmentes of sinne . For with God it is a iust thing to punish sinnes with sinnes . But these selfe same actions in so farre as they come from Sathan , and euyll men prouoked by Sathan and their owne concupisence or lust , are so farre sinnes , which the Lord in his time doth iustly punish . For the Lord doth neuer suffer sinnes so far as they are sinnes , nay he doth alwayes forbid them .

¶ Neyther is this consequence or reason good : God wylleth all thinges , therefore he aloweth all things . For he wylleth many thinges , and therefore suffereth them , not because hée simplye aloweth of them , but after a certaine sort , for he aloweth them , so farre as hee suffereth them , euen so farre as they are no sinnes , as we sayde euen nowe : But he disaloweth & punisheth them , so farre as he hath respect or loketh vnto the euyl instrumentes , whose actions they are .

These are Augustines wordes , Enchirid. ad Laurent . Cap. ●00 . Calu. instit . lib. 1. Cap. 18. Sec. 3. Great are the workes of the Lorde , for they are excellent in all his wylles , so that after a wonderful and vnspeakable maner that commeth not to passe besides his wyll , which is done against his wyll : because it should not come to passe if he would not suffer it : and doubtles he suffereth it not vnwylling , but wylling . The same Augustine , Lib. 5. Contr. Iulian. Cap. 3. When as he had of purpose disputed against them which make an ydle foreknowledge or sufferance , at length he bursteth forth into these wordes● We doubtles ( sayeth hée ) if we suffer those ouer whome wee haue power , to doo wickednesse before our eyes , shall be guiltie with them . But howe innumerable thinges doeth hée suffer ( speaking of God ) To bee done before his eyes , which doubtles if he woulde not , ●e would by no meanes suffer ? And yet he is both iust and good .

The whole Scripture beareth wytnesse , and verie common sence or reason ●oeth tell vs , that without the wyll of God nothing is done , no not of those things which séeme most chiefly to come to passe by chance or fortune : as Gen. 27 20. God is sayd quickly to haue brought the praye vnto Iacob his handes . And ●xod. 21 ●3 . As often as murther is committed at vnwares , the Lorde , sayeth Moyses , caused him to come into thine handes . The selfe same thing is taught ●s concerning the falling out of Lottes , Prouerb . 16. 33. As concerning all the ●ounselles of men , Dan. 4. 32. Of the falling of Sparrowes , Math. 10. 29. To bee shorte , of all thinges without exception , Ephe. 1. 11.

¶ And that the wyll of God , yea and the same most effectually , doth then also ●teppe in , when as hée worketh by th● wicked , may plainly appeare almost i● euery leafe of the scripture . So is ●e sai● to haue sent Ioseph into Egipt . Gen. 45● 8. So he stirred vp Pharao to declare hi● power in him . Exod. 4. 21. So he gaue Dauid his wyues vnto his sonne Absolom , 2. Sam. 12. 11. So he moued the heart of Dauid to number the people , 2. Sam. 24. 1. So he commaunded Semei to curse Dauid , 2. Sam. 16. 10. So Dauid calleth his enemies the sword & hand of the Lord , Psal. 17. 13. 14. So the Lorde calleth the Medes and Persians his sanctified , and the instrumentes of his wrath , Esa. 10. 5. and , 13. 6. So he calleth the falling away of the ten Tribes his worke , 2. Paralip . 11. 4. So Iob sayth , the Lord geneth , and the Lorde hath taken awaye , Iob. 1. 21. So the King of Babilon is compared vnto an Are and a Sawe , to wyt , because the Lorde executed or brought to passe his worke by him , thinking on no such thing , Esa. 10. 1● . So the godly are afflicted or troubled , by the wyll and Predestination , or foreordayning of God , Rom. 8. 29. and. 1 Pet. 3. 17. and. 4. 19 So there is no euyll in the Cittie w●●ch the Lord hath not done , Amos. 3. 6. and Ierem. Lament. 3. 37. 38. Who is ●he then , ( ●ayeth he ) which hath sayde , and it commeth to passe , and the Lorde 〈◊〉 not commaunded ? out of the mouth of the Lorde procéedeth there not good and euyll .

¶ Goe to then , let for example bée chosen the most excellent , and also the 〈◊〉 wicked deede that euer was : The m●st excellent , if we beholde eyther h●● the endlesse iustice , and mercie of 〈◊〉 Father , or the infinite obedience and loue of the Sonne : But the most wycked , if we consider the instruments themselues , to wyt , Satan , Iudas , the Iewes , Pylate , and Herode . This déede ( wee speake of ) is , the death of the ●●nne of God , full of crueltie and re●●●che . In this facte , if we denie the euerlasting counsel of God to haue stepp●d in , wée shall be conuinced or proued to speake false by infinite testymonies of the Scripture . For sure it is , that wée were not chosen before the foundations of the worlde were layde , but onlye in him appoynted to dye , Ephes. 1● 4● and. 1. Peter . 1. 20. Wherefore he is also called the Lambe slaine from the begynning of the world , Apoc. 13. 8. T●wyt , not onely by the fore knowledge but especially by the determined counsell of God , in so much that Herode and Pylate , alt●ough thinkyng of no su●h thing , yet therefore came togeather● to fulfyll such thinges as the hande and counsell of the Lorde had decreede to be done , Act. 4. 28. Therefore he could not be taken but at his howre , Iohn . 7. 30. and 8. 29 : and. 12 27. For he was delyuered by the determyned counsell o● God , and decrée before going , Act. 2. 29● And was wounded of God for our iniquityes , Esai . 53. 5. For God is he who spared not his own sonne , but gaue him for vs all . Rom. 8. 32. Therefore if there were but this one example of God his euerlasting prouidence , which neuer is ydle , it were abundantly inough to suffice to conuince or reproue al those which falsely crye out , that God is made the Authour of sinne , when as we saye that nothing commeth to passe , but by the righteous wyll of God .

¶ And yet doo we not therfore excuse , but rather most sharply accuse Sathan workyng in the disobedient chyldren , ( Eph. 2. 2. ) Euen then also when as the Lorde most effectually , or strongly , and most iustly bringeth his worke to passe , both by Satan him selfe , and also by the bonde slaues of Satan , 2. Tim. 2. 26. Wherefore wée doo euerye where acknowledge and reuerence the goodnesse and iudgements of God , albeit the reason of them many tymes doo not to vs appeare . And wée condempne both the instruments which are euyll , and also naughtie & wicked actions , to wyt , al the counsels and subtilties of Satan : the enuie of Iosephes brethren , and the selling of theyr brother : the vngodlines and hardnesse of Pharao : Absalom his mynde bent to kyll his Father , and his detestable incest : the vnaduisednesse also of Dauid him selfe : the wickednesse of Semei : the malyce and treacherie of Dauid his enemies : the wycked fallyng away of Ier●boam , and the tenne Trybes : the rauennie of the Chaldeans : the vnsatiable couetousnesse , incredible Leacherie , intollerable arrogancie of the Babylonians ? to be short , all the wicked counselles , and most sauage cruelt●e of the vngodlye against the Church .

¶ It is also manifest by very many and most plaine testymonies of the Scripture , that God doeth punishe sinnes with sinnes , and that with no ydle , but very strong and effectuall , yet notwithstanding , most iuste permission or sufferaunce . For it is hee that geueth Kinges in his anger , Nehem. 9. 37. and Iob 34. 30. It is hee that causeth to erre , Esa. 63. 17. Because he mingleth among them the spyrite of erro●r , Esai . 19● 14. It is hée which hardeneth and turneth the hartes which blindeth the eyes , which maketh druncke with the wyne of gyddinesse , Exod. 4. 21. and 7. 3. and. 9. 12. and. 10. 1. and. 11. 10. and 14. 4. Deut. 2 29. Ios. 11. 20. and. 1. Sam 2. 2 , and. 2. Paral. 22. 7. Psal. 105. 25. It is h●● that punisheth his contempt , geuing men vp into a reprobate mind , Rom. 1. 28. And sending the strength of ●rrour to beleeue a lye , 2. Thes. 2. 11. It is hee which disceaueth Prophetes , Ezech. 14. 9. Finally , it is hee that sendeth also euyll spyrites , geuing them commaundement to hurt , and graunting them also efficacie or power to disceaue , as . 1. King. 22. 22. 23. and. 2. Chro. 18. 21. 22. Iob. 1. 12. and. 2. 16.

These thinges being thus manyfest by these so playne testimonies , let the Pellagians , Freewyllians , Annabaptystes , Papistes , and the rest of that fylthie rabble , crye out if they lyst , tyll they waxe hoarse , and their heartes ake agayne , that wée make God the Authour of sinne , from which blasphemie wee are as farre , as they are voide of Christian charitie , in so iudging of vs , ascribyng vnto God his prouidence the whole swinge in all thinges , which as they procéede from him ( as hath béene shewed before ) are verie good , albeit in respecte of the instrumentes , whereby it pleaseth him in iustice sometyme to worke by , they maye bee verie euyll .

FINIS .

Notes appertayning to the matter of Election , gathered by the godly and learned Father . ● . Foxe .

AS touching the doctrine of Election , thrée thinges must be considered .

Fyrst , what Gods election is , and what is the cause thereof .

Secondly , how Gods election procéedeth in working our saluation .

Thyrdly , to whome Gods election pertayneth , and howe a man maye bee certayne thereof .

Betweene Predestination and election , this difference there is . Difference betweene predestination and Election . Predestination is as well to the reprobate , as to the elect : Election onely pertayneth to them that are saued .

Predestination , Definition of predestination . in that it respecteth the reprobates , is called reprobation● in that it respecteth the saued , is called election , and is thus defined .

Predestination is the eternal decréemēt of God , purposed before in himself , what shal befall on al men , eyther , to sal●ation or dam●ation .

Election is the fr●e mercie and grace of God in his owne wyll , Election defined . through faith in Christ his sonne , chosing and preferring to lyfe , such as pleaseth him .

In this definition of election , fyrst goeth before the mercy and grace of God , as the causes thereof , whereby are excluded all workes of the lawe , and merytes of deseruing , whether they goe before fayth , The partes of defi●●tion examined . or come after . So was Iacob chosen and Esau refused , before eyther of them began to worke , &c.

Secondly , in that this mercy and grace Mercy and grace . of God in this definition , is sayde to be free , thereby is to be noted , the proceeding and working of God , Free mercy and grace . not to bee bounde to any ordinary place , or to any succession of chayre , not to state , and dignitye of personne , nor to worthynesse of blood , &c. But all goeth by the meere wyll of his owne purpose , As it is written : Spiritus vbi vult spirat , &c. And thus was the outwarde race , and stocke of Abraham after the flesh refused . Which ●●●med to haue the préeminence . ●nd theyr ●●●de after the spyrite raysed ●p to Abraham of the stones , that is , of 〈◊〉 Gentiles . So was the outwarde Temple of Hierusalem , and chayre of M●yses , which seemed to be of price , forsaken , and Gods chayre aduaunced in other actions . So was talle Saule refused , and lyttle Dauid accepted : The rytche , the prowde , the wyse of this worlde reiected , and the worde of sal●ation dayly opened to the poore , and myserable abiectes : The hye Mountaynes cast vnder , and the lowe valleys exalted , &c.

Thyrdly , The free mercy and grace of God in his owne wyll . where it is added in his owne wyll , by this falleth downe the free wyll and purpose of man with al his actions , counsayles , and strength of nature : According as it is written : Non est volentis neque currentis sed miserentis dei , Rom. 9. &c. It is not in him that wylleth , nor in hym that runneth , but in God that sheweth mercy . So we sée howe Israel ranne long , and yet got nothing : the Gentyles vnneth began to set out , and yet got the game : Ma●h . 20 So they which came at the fyrst howre , dyd labour more , and yet they whiche came last , were rewarded with the fyrst , Mat 20. The wyll of the Pharisée séemed better , but yet the Lordes wyll was rather to iustifie the Publicane , Luke . 18. Luke . 18 The elder sonne had a better wyll to tarry by his Father , and so dyd indeede : and yet the ●atte Calfe was geuen to the younger sonne that ranne awaye , Luke 15. Luke . 15 Whereby we haue to vnderstand howe the matter goeth not by the wyll of man , but by the wyll of God , as it pleaseth him to accept , According as it is written : Non ex voluntate carnis , Ioh. 1. neque ex voluntate viri sed ex deo nati sun● , &c. Which are borne not of the wyll of the fleshe , ●ods mercy in sau●ng the elect ouer in●ludeth the condicion of faith in ●n Ch●●st . nor yet of the wyll of man , but of God . Furthermore , as all then goeth by the wyll of God onlye , and not by the wyll of man . So againe heere is to bee noted , that this wyl of God , neuer goeth without fayth in Christ Iesus his sonne .

And therefore , The free mercy and grace of God in his owne good wyll through faith in christ his sonne o●r Lord. fowrthlye is this clause added in the diffinition through ●ayth in Christe his sonne : which fayth in Christ to vs warde maketh altogeather : For fyrste it certifyeth vs of Gods election : for whosoeuer wyll bee certayne of his election in God : let him fyrste begynne with this fayth in Christ , whiche if hee fynde in him to stande fyrme : Hée maye bee sure , and nothing doubte , Faith is the onlie condition whereby Gods grace doth saue vs . but that he is one of the number of Gods electe . Secondlye , the sayde fayth and nothing else , is the onely condition and meanes wherevppon Gods mercy , election , vocation , and all Gods promyses to saluation , doo stay according to the wordes of S. Paul : Si permanseritis in fide , &c. If ye abide in the fayth . Colos 1. Thyrdly , this faith also is the immediate and next cause of our iustifycation simply without any other condition annexed . For as the mercy of God , his grace , election , vocation , and other precedent causes , doo saue and iustify vs vppon conditon : if wee beleeue in Christe , so this fayth in Christ without condition , is the ne●t● and immediate cause , which by Gods premyse worketh our iustifycation . According as it is wrytten : Crede in dominum Iesum & saluus eris t● & do●us●tua . Act. 16. Beleeue in the Lorde Iesus , Fayth only is the immediate cause of our iustifiyng . and thou shalt be saued , thou and thy whole house , Act. 16. And thus much touching the definition of election , with the causes therof declared , which you see now to bee no merytes nor workes of man : whether they goe before or come after fayth , but only that meere mercy of God through fayth : for lyke as all they that bee borne of Adam , doo tast of his malediction , though they tasted not his Apple : So all they that be borne of Christ which is by fayth , take parte of the obedience of Christe : Although they neuer dyd that obedience themselues , which was in him . Rom. 5.

Nowe to the second consideration : The second consideration Let vs s●e lykewise howe and in what order this election of God procéedeth in chosing and electing them which bee ordayned to saluation , which order is this . In them that bée chosen to lyfe fyrst , Gods m●rcye and frée grace bryngeth forth election : Election worketh vocation , or Gods holy calling : Which vocation through hearing bryngeth knowledge , Grace . Election . Vocation . Fayth . Iustification . ●lo●ification . and fayth of Christ . Fayth through promyse obtayneth iustification : Iustification through hope wayteth for glorification . Elec●tion is before vocation , and ●ayth commeth in time : Iustification and glorifycation is without end .

Election depending vpon Gods frée grace and wyl , Mans fr●● , wyll . excludeth all mans wyll , blynd fortune , Blinde fortune . chaunce , and all peraduentures vocation standing vpon Gods election , excludeth all mans wisedome , Mans wisedome . cunning , learing , Mans learnning . intention , power and presumption : Fayth in Christ proceedyng by the gift of the holy ghost , and freely iustifying man by Gods promise : excludeth all other merites of men , Mans merites . all condition of deseruing , all workes of the lawe : Workes of the law excluded from the causes of our saluation . both Gods lawe and mans lawe , with all other outward meanes , what soeuer .

Iustification comming fréely by fayth , standeth sure by promise without doub●●feare , or wauering in this lyfe .

Glorifycation perteyning onely to th● lyfe to come , by hope is looked for .

Grace and mercy preuenteth .

Election ordayneth .

Uocation prepareth and receaueth the word whereby commeth fayth .

Fayth iustifieth .

Iustifycation bryngeth glory .

Election is the immediate and next cause of vocation , vocation which is the workyng of Gods spyrite by the worde , is the immediate and next cause of fayth .

Fayth is the immediate and next cause of iustification , Papi●ts ●onfound the doctrine of election . and this order , and connexion of causes is dylygenly to bee obserued , because of the papists whiche haue miserably confounded & conuerted this doctrine thus , that almighty God so farreforth as hée foreséeth mans merites before to come : so doth he dyspence his election , Vt Dominus pro cuiusque meritis fore preuidet , ita dispensat electionis gratiam . And againe : Nullis preccedentibus meritis dominum rependere electionis gra●iam , futuris tamen concedere : That is , that the Lord recompenseth the grace of election not to any merites going before : But yet graunteth the ●●●n to the merites which folowe after , 〈◊〉 though wée had our election by our holynes that followeth after and not rather haue our holynes by Gods election going before .

But wée following the Scripture , Election● ●aye otherwyse that the cause onely of Gods election is his owne mercy , and the cause onelye of our iustification is our fayth in Christe , and nothing else . As for example , fyrst concerning election , if the question bée asked : Why was Abraham chosen , and not Nachor : Why was Iacob chosen , and not Esau : Why was Moyses elected , and Pharao hardened : Why Dauid accepted and Saule refused : Why fewe bée chosen , and the moste forsaken . It cannot bée aunswered other wise , but thus , because it was so the good wyll of God .

In lyke maner touching vocation That vocation he meaneth here which is after purpose . and also fayth if the que●● be asked : Why this vocation & gi●● of fayth 〈◊〉 geuen to Cornelius the Gentile . & 〈◊〉〈◊〉 Tertullius the Iew● Why 〈◊〉〈◊〉 the babes and litle ones of this wor●● of whom Christ sp●aketh : I thanke 〈◊〉 Father , Vocation bringeth ●ayth . which hast ●yd 〈◊〉 from the wise , &c. Math. 11. Why to the 〈◊〉 the simple abiectes , and outcastes in this worlde , of whome speaketh Saint Paule . 1. Cor. 1. Ye sée your callyng my brethren howe not many of you . &c. Why to the sinners and not to the iust : Why the beggers by the hye wayes were called , and the bydden gestes excluded : we can goe to no other cause but to Gods purpose and election , and sa●e with Christ our Sauiour : Quia pater sic complacitum est ante te . Yea Father , for so it séemed good in thy syght . Luke . 18.

And so for iustification lyke wise , Iustification by faith only . if the question bee asked : why the Publycan was iustyfied , and not the Pharisce . Luke . 18. Why Marie the synner , and not Symon the Léeper : Luke . 11. Why harlottes and Publicans , goe before the Scribes and Pharysées in the kingdome . Math. 21. Why the sonne of the frée woman was receyued , and the bondwomans sonne being his elder reiected . Gen. 21. Why Israel which so long sought for righteousnesse , founde it not : and the Gentyles which sought not for it , founde it . Rom. 9. We haue no other cause hereof to render , but to staye with Saint Paule : because they sought for it by workes of the lawe , and not by fayth : Which fayth as it commeth not by mannes wyll , as the Papistes falsely pretendeth , but onely by the election and frée gyft of God : so it is onely the immediate cause , wherevnto the promise of our saluation is annexed , according as we reade : The ●apist● falselie pretendeth that Actus credendi , is in mannes power . Col. 1. lyn. 4. And therefore of faith is the inheritaunce geuen . As after grace , that the promyse might stande sure to euery seede . Rom. 4. Item in the same Chapter : Fayth beleeuing in him which iustifyeth the wicked , is imputed to ryghteousnesse .

And thus concerning the cause of ou● saluation , ye sée howe fayth in Christ : onely and immedyatlie without any condition doeth iustify vs , being so lynked with Gods mercy ●nd election : How faith ●nd el●ction are linked together in the act of iustifying . that whersoeuer election goeth before , there fayth in Christ must néedes followe after . And againe , whosoeuer beleeueth in Christ Iesu through the vocation of God , hee must needes bee partaker of Gods election .

Wherevnto resulteth now the third not● or consideration , The third considera●●n . which is to consider● 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 Election known● to ●od ●●mply . onely him selfe a Priore : yet not withstanding it may be knowne to euery particular faithful man a Posteriore : that is , by meanes : Election knowen to man 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 ●yfe : for howe can a man be saued but by consequence , it followeth that hee must bée elected .

And therefore of election is truely sayde , Faith is th● meanes whereby we be certified of our saluation . De electione indicandum est A posteriore : De electione iudicandum 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 . Election first known to God , and last opened to man . 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 , Euerie man to sta●e him selfe vpon Gods generall promise . and ●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. ● . 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 faith is●● 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 : Diuerse kindes of faith . 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 , Euery truth hath his faith , But euerie truth iustifieth not that he is mercyfull : that he that is true of promyse beléeueth well , and holdeth the trueth . no more doeth euerie faith● 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 ●et this beleef● alone , except it be seasoned with another thing , wyll not serue to saluation● As it a●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 , Faith the action ●● w Christ the● obiect● of faith . whose obiect is the body and passion of Christ Iesus crucifyed : so that in the a●te of iustifying these two : fayth and Christ haue a mutuall relation , Faith and Christ are relatiues . 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 : Christ with out faith saueth not . neyther doeth fayth helpe , except it be in Christ . As we see the body of man sustayned by bread and drinke● not except the same be receaued , Faith without Christ● saueth no● . 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 , ●●y●eth not but to them onely which haue eyes to see : nor yet to them neyther , ●●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 ●aye with the Scrypture , that fayth onelye iustifyeth vs , not excludinge thereby all other e●terne causes , that goe before fayth : As grace , mercye , election , vocation , ●●orace Election . Vocation Christes death , causes externe of our saluation . the death of Christ , &c. All which be externe causes working our saluation through fayth . ●aith onelie intern cause of mans saluation . 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 , Faith is an action in man , but not of man . 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 , Vertues and workes of charitie , though they bee good gifts of God in man , yet they serue not to iustification . 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 , Faith looketh his dignitie of his obiect . 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 . Looking vp to the brasen Serpent , and beleeuing vppon the bodie of Christ compared . Euen so after lyke sort , are we saued by our fayth , and spyrituall looking vppe to the bodye of Christ crucifyed , which fayth to defyne , is this .

To beléeue Iesus Christ to bée the sonne of the lyuing God , sent into this worlde : by his death to satisfye for our sinnes , and so to receaue the same .

And thus much touching election and fayth , The errour of the Papistes , periecting the minde of Gods Testament , howe and wherein . with the order and explycation of the causes necessary to bée considered in our saluation : whereby maye appeare howe for tho pretenced Catholiques doo swarue from the ryght minde of the Scriptures . For where the Scriptures in declaring the causes of saluation , doo sende vs onely to fayth , as the onely condition , whereby these causes haue theyr workyng : these Catholiques doo quyte leaue out fayth , and in stéed● thereof , place in other condicions of merytes , wylworkes , pardons , masses , and especiall auricular confession , with penaunce , and satisfaction for our sinnes . &c.

FINIS .

¶ A briefe Treatise , wit● certayne Answers to the Obiections of the Aduersaries of this doctrine , written by Anthonie Gylbie .

●Hereas three yeeres ago , dearely beloued . I did write of this matter of Election & Reprobation , whiche is called Predestination , in a certayn Commentarie vpon the Prophet Malachie , by the occasion of this text :

I haue lou●d Iacob , and I haue hated Esau. The whiche Treatise by the rage of persecution , partly perished , and part dyd come of late to my handes : accompting this doctrine so necessarie , that vppon all occasions it ought with reuerence to bee vttred to the glory of God , whiche so wonderfully , appeareth in this his riche mercie towarde vs , whome he chooseth from the fylthe of sinne , to serue him in righteousnesse , and to the beating downe of our corrupt nature , whiche without this , eyther mounteth by pride , vnto presumption , or falleth by infidelyty to desperation . Because that without some taste of this diuine prouidence in Predestination , there can bee no fayth , but eyther a doubtfull wauering , leading to dispayre , which wée haue lefte in the Papisterye wyles wée looked to our owne weakenesse and infirmitie , not able to endure one houre in the way of righteousnesse : or else a vayne presumption of feyned holynesse , whyles wee beeholde our owne beleefe and good works , or the perfection that we doo imagine in our owne selues , as doo the Annabaptistes . Therefore I thoughte it good according to my simple Talent , to testifie this truthe agayne vnto the worlde , at the Printing of this worthy Table of the great lerned man , Master Beza , which is set forth in French , Latin , and Italian , and now into Englyshe , translated by our brother W. Whittingham : wherein is most euidēntly set forth before our eies the chyefe ground of this doctryne , and the principall poyntes thereof are so deepely opened , that there seemed to wante nothing that was possible in fewe lynes to be vttered , yet for the shortnesse therein all thinges can not be conteyned , but that some briefe lessons for the vnlearned ( who hath not theyr sences fully exercised wyth such déepe sentences ) may well be adioyned , as euery man hereafter shall héerevnto be moued by the spirit of God working in their hartes ( that many bearing wytnesse to the truthe of this most profitable doctrine nowe reuealed ) the mercies of God in choosing his chyldren , may more and more , daye by daye be disclosed : and by the witnesse of dyuers consentyng togyther in one , God the father of our Lord Iesus Christ may be gloryfyed . For heerein chyefly standeth his prayse , honor , and glory , that these his wonderfull mercyes toward hys Electe maye be praysed . Nowe there is no meane more apte , nor doctrine more conuenient to establysh the fayth of the Sayncts , than to certyfye by the Scryptures , that God hath chosen them before the begynnyng of the world● to be holy to hym selfe , and so wrytten theyr names in the booke of lyfe in the heanens , that all theyr saluatyon resteth wholy vpon his handes and holy counsell that can by no meanes be altered or chaunged , so that neyther death , Diuell , no●●ell , dare nowe accuse them that are by adoption grafted in Christ , who are called of the eternall purpose : bicause it is God that iustifieth , and who dare condempne them ? It is Christ that is giuen for them , & how shall not all things with him be geuen to them also ? For them that he knew before , them he ordeyned before , that they should be lyke fashioned to the image of his sonne , and whome hee appoynted before , those also hee called , and whome hée called those also he iustified , and whom he iustifyed those also be glorifyed , that his eternall purpose and counsell of God , béeing once reuealed to his Saincts , by the effectuall vocation and calling , whiche is the iustifycation of fayth wrought in their heartes by the holy spirite , they can no longer doubt neyther of Election , Predestination , saluation , or glorifycation . Neither can any thing more beate downe mans nature , and the pride of his vayne heart , than to behold the maiestie of God , making them by grace so farre vnlyke one to the other , who were bothe one , altogither by nature the chyldren of wraths of vengeance , & damnation : as the wonderful example of Iacob & Esau doeth declare , of whom the Lord pronounceth that he loueth the one , & hateth the other , before they were borne , and the terrible sentence agaynst Pharao , whome the Scripture affyrmeth that God raysed vp to shewe vppon him his power , and hardened hys hart , to make his name knowne , and such like , which euery where are set before our eyes , to cause man to fall downe before God , and to feare his iudgementes . But our Aduersaries obiect agaynst vs , that this doctrine is an offence to many , and that some abuse it to carnall lybertie . I doo answere , that Christe 〈◊〉〈◊〉 ●●umbling stone to many , and all the 〈◊〉 of the Gospell is lykewise slaundered by the euill conuersation of others : yet may we not prohibite the sweete floures from the Bées , bicause Spiders sucke thence their poyson , no more than wée maye stoppe the sunne to shyne , bycause it hurteth sore eyes . But that it may bée the glad tydings of saluation to the assurance of the fayth of the one , and a cleare testymony of condemnation of the other , to the beating downe of the pryde of man , thys glorious counsel of the mightie God , ought vnto all in this cleare reuelation of the Gospell , to bee offered , opened , and publyshed .

Wherefore by the good wyll of God , we entende to speake of this greate matter , none other wayes , neyther in any other sorte , then the open Scriptures shall approue our sayings . Therfore we say with the holy Apostle Sayncte Paule : Blessed bee God the Father of our Lorde Iesus Christ , whiche hath blessed vs with all spirytuall blessinges in heauenlye thinges vnto Christ , lyke as he hath elected and ch●sen vs in him before the foundations of the worlde were layde , that wée shoulde be holy and blamelesse before him by loue , who hath predestinate vs , that hee myghte freely choose vs to bee hys chyldren by Iesus Christ . Ephes. ● . And thoughe there come some wycked men , whiche were long before apoynted to this iudgement , whiche doo turne the grace of our God to lasciuiousnesse & wantonnesse , as holy Iude saythe : yet knowe wée that wée are chosen by Iesus Christe that the glory of his grace , hys fauour and mercy towards vs might be praysed . For we are the electe and chosen kyndred , and hys people by purchase , that we shoulde shewe the vertue of him whiche hath called vs foorth of darknesse into this maruellous lyght .

This people ordayned to saluation only beleeueth . Act. 13. For this Electe people onely was Christ sent into this world . To them onely is the worde of saluation sent , as Peter sayth : To the Elect by the foreknowledge of God the Father . 1. Pet. 1. Then to know what this election of God is , and what in the Scriptures it doth signifye . We describe and define election to bée the frée choyce of the good wyll of the almighty God , appoynting and prescribing in the booke of lyfe before the begynning of the worlde , whome he wyll haue to bée saued , and coumpted amongest the iust . Whome hée will haue holy and without faulte before him to be his children , by adoption to set forth his glory . This choyse , his choosing , this aforeappoynted purpose and ordinaunce of God , is aboundauntlye set forthe in the first chapter to the Ephesians . That this commeth of the free wil of God and his onely grace , freely without our deseruing ( contrary to the vayne opinion of the Papists and Anabaptists ) ●he same chapter and the next chapter folowing dothe plainly testifie . Ephe. 1. 2. And most euidently , the Lord in his maiestie , speaking to his seruant Moyses . Exod. 33. declared all this to stande of his mercy , saying , I will haue mercy vpon whome it liketh me , and I will shew mercy where it shall be my pleasure , for so is the meaning of those wordes , I wyll haue mercy vppon whome I will haue mercy . Paul also declaring in this place the worke of God beetwixte these twoo children Iacob and ●sa● . Romaines . 9. saythe thus of this fr●● Election , when Rebeca was with child with one and the same father Isaack , before ●he children were borne , when they had neyther done good nor bad , that the purpose of God whiche is by Election mighte stande , it was sayde to hir , not for the cause of workes , but by the grace of the caller , the elder shal serue the younger . As it is written , saythe hée : Iacob I loued , but Esau I hated . Of the booke of lyfe , Moyses speaketh , Exod. 32. And Christ himselfe , Luk , 10. Saying to his Apostles : Ioy you and be glad , for your names are written in the booke of life in the heauens . And in the. 69. Psalme it is spoken against the wicked . Let them not be written amongst the Iust , and put them forth of the booke of life . And agaynst the false Prophet . Ezechiel . 13. Hée shall not bee in the counsaile of my people , nor written in the booke of the house of Israell . There be two finall causes also of this eternall purpose of the election , the whiche Paule rehearseth in the first chapter to the Ephesians , the one toucheth God , the other perteyneth to man . He hath El●cted vs bee fore the foundations of the worlde ( sayth the Apostle ) that wée mighte be holy & without blame . And this an●wereth the wicked , which woulde abuse the mercies of God to their lust . Againe it followeth . He hath Predestinate vs , that he myght choose vs to be his chyldren , that his name may be praysed . And this stoppeth the mouthes of all our aduersaryes that saye , that this doctrine is not to the prayse of God : so that they must cease to sclaunder this doctrine , vnlesse they wyll hynder the glory of God , and denye the open Scriptures .

Now it is to bée noted and marked dylligently , that this worde election is taken after two sortes in the Scripture , sometymes as it sygnifyeth absolutely the free choyse , wyll , and appoyntment of God , without the respecte of the reuelation of the worde and message of saluation . And thus speaketh the holy Apostle Saint Paul of Election , saying of the carnall Iacob : They were enimyes concerning the gospell for your cause , but concerning the Election , they are beloued for their parents . For the gyftes of God , and his calling are suche , that he can not repent . Euen as you once were mysbeléeuers from God , but nowe haue attayned mercy , by theyr mysbeléefe , that they should attayne mercie also .

This Election expresseth absolutely the secret purpose of God , without the respect of reuelation of the woorde , or any of our workes following . Under this first kinde of Election were those hundreth and twentye thousande , whiche God dyd choose and kéepe vnto hymselfe in Niniuie amongst the Idolaters , and the seuen thousande which God dyd leaue for himselfe in Israell , in the third booke of Kings the. 19. chap. Yea , those that yet are not , are thus elect , chosen and amongst al nations both Iewes in this long blindnes , & banishmente from their cuntrey amongst the Turkes in theyr Idolatrous wickednes , yea amongst the Edomites , the Sabees , the Indians , and Ethiopians .

And in the late blyndnesse of the Popishe church , wherein wee togither wyth our fathers were altogether Idolatrous , all Hypocrites and counterfaite Christians , thys absolute Election whereby the mercyfull Lord God did reserue and kepe his chosen vnto hym in all places , all ages , all countreys , without respect of personnes dyd most euydently appeare . Howbeit this secreete of Election must onely ●ee lefte to the Maiestie of God , where , when , howe , and whome he thereby saueth and sheweth his mercy . For , to the blynde iudgement of man all these people rehearsed , and suche lyke seemeth reiect , reprobate and cast awaye , as appeareth by Ionas condempning the Niniuites , by Elias condempning the Israelites , and a long whyle , vntyll God had by myracle from Heauen delyuered hym from that errour , vnto the chyefe Apostle Peter , iudging all the Gentyles to bee a polluted people , farre from the fauour of God .

The seconde kynde of Election is set ●oorth and knowne , euydent and open by the spirite of God , working in the harts of the Elect and chosen by fayth , and trust in God his promyses through Christ , teaching vs that we are the chyldren of God chosen to him selfe by Iesus Christ , from the begynning , and therefore preparing vs to an holy and blamelesse lyfe , to the lawde & prayse of the grace of God . The which Election besydes the dayly e●perience of our consciences maye bee approued by the testymonies of these Scryptures compared together . Esa. 59. Rom 8. Ephesi . 1. Colos. 3. and a verie bryefe and perfecte description of thys Election . 2. Thes. 2. in these wordes . Wée ought to thanke God that he hath chosen you from the begynning , by the sanctifying of the spyrite and the beleefe of the trueth , to the which he hath called you by our Gospell , to attayne the glorye of our Lorde Iesus Christ . By this gratious election was Iacob dearelye beloued in his Mothers wombe , and Ieremie knowne vnto God before hée was fashioned in his Mothers wombe . Ieremie . 1. And to bee short , all other the Electe of God are thus chosen , sanctified , and beloued from the begyning from before the foundations of the world , from euerlasting to euerlasting . For there is no chaunge of tyme with God , seeing that all thinges are present in his syght . For vnto him a thousande yeares are but one day , but the course & change of times are in vs , our déedes , our knowledge , in mans chaungeable wisdome .

This Election must of necessitie driue downe the pryde wée haue of our owne strength , our owne power , our owne nature , our owne frée wil , our owne merites , our owne iustification of our owne workes , and bryng vs to the feelynge of the mighty power of God , which worketh all in all things , to the restoring of all things in our Christ , both in Heauen and Earth , by whome wée are called into this state , long before appointed accordyng to his purposed pleasure , by whose power all things are wrought , that we may boldly say wyth the Apostle , who dare laye any thing to the charge of the Elect of God ? It is God that iustifieth , who is hée that can condemne ? Who can seperate vs ( whiche are this chosen Iacob ) from the loue of God .

Can affliction ? Can anguish ? Can persecution ? Can hunger ? Can nakednes ? Can peryll ? Can the sword ? For I am perswaded , sayeth he , that neyther death nor life , nor Angel , nor power , nor things present , eyther thinges to come , neyther heyght , nor depth , neyther any creature can separate vs from the loue of God in Christ Iesu our Lorde . Loe , this is the loue wherwith the Lorde loueth his Iacob , whereby we saye : O heauenly Father , Lord of heauen and earth , it hath pleased thée that thou myght shewe thy great goodnesse most lyberally and freely towards vs , before that we were , and therfore before we had done eyther good or euyl , without any our merytes or deseruinges onely through thy frée mercy to elect and choose , ordaine and appoint vs heyres of euerlasting lyfe , and thereby to make all things pertayning to our saluation , so fyrme and sure , that they cannot stagger , wauer , nor fayle . Where contrariwise if they dyd hang of our worthynesse , we should euer be doubtfull , because euery man is a lyar , & al our righteousnesse is lyke a spotted cloath , and nothing but counterfayte hypocrisie , wayed in the ballaunce of thy seuere iustice . But the grace of this thy frée Election maketh vs most certaine & sure , séeing no creature is able to take out of thy hande , O God . Wherefore wée doo lawde and magnifye thy name , worlde without ende . So bee it .

Now after this doctrine of election , and loue of God towarde Iacob , the hating and Reprobation of Esau , must lykewise be declared , and though the aduersaries of this doctrine doo seeme to denie that there is any such Reprobation of the wycked , yet the wordes are so plaine in Malachie and Romanes . 9. that nothing can be more euident . For what can be more plainely spoken for this purpose , then that God shoulde saye before the chyldren were borne , that he hated Esau. What was this b●tred , but the Reprobation , Reiection , and condemnation by God his owne mo●th of this wicked Esau , lyke as in the last verse of the fyrst Psalme , where it is sayde , that the Lorde knoweth the wayes of the ius●e● ( that is ) he hath them wrytten in his booke in the Heauens , ●e loueth them as is sayd of Iacob , he hath such care ouer them , that they can not fall , but vnto the glorye of God , and theyr owne commodity , and by the course of the contraries compared together in that Psalm : it should be added , the Lord knoweth not the wicked , like as Christ sayth it shall bée answered vnto them , I knowe you not : the latter parte of the verse is that the way of the wicked shall perishe , so that it appeareth to bee all one , not to bee elected , accepted , and knowne of God , and to perish , and to be as a Reprobate condemned . And Felinus foorthe of Kimhy doth note , that that parte of the laste verse of the. 2. Psalme : God beeing angrye , you shall perishe foorthe of the waye , dothe expounde this of the fyrste Psalme , so that the Election , knowledge , loue , and fauour of God , and eternall saluation cannot be separate : Like as his anger and hatred , reprobation and condemnation consequently doo followe , in Caine , Esau , Pharao , Iudas , the Pharisées , and lyke obdurate persons , so manifestly vttering them selues to bée of that sort whome God alwayes hated : The chyldren not of Abraham , but as Christ answereth vnto them , of their father the deuyl , who was a murtherer from the begynning , lyke as his chyldren haue bene also euer syth the begynning of the world , and therefore must of necessitie be hated of the most mercifull Lorde , who is compelled by the order of his workes , to vse these wicked roddes and cruel scourges , for the chastisement of his children , doing many times the works straunge from his nature , that he may doo his worke of his mercy , peculyar vnto his nature : And than vtterly breake , hate , reiect , and cast away into euerlasting fyre & vtter destruction this rodde and scourge , lyke a most merciful Father , fauoring his children and hating the rodde . Lyke as he sayth by his prophet : Woo vnto Assur the rodde of my fury , and the staffe of my indignation , and after promyseth to breake the staffe and cast away the rodde . Psal. 10. Suffering in the meane season , yet these instruments of his wrath prepared vnto destruction , with great patience , for this ende that he maye vtter the ryches of his glory , towards the vessels of glory , which he hath prepared vnto glory .

Thus was Pharao the manifest scourge and rodde of God , to correct , to chastice , & to exercyse the Israelytes , and to spreads the power of God through all the worlde . Therefore was Moyses sent vnto him , with the rodde of God his mighty mercy , to breake in sunder this rodde of chastisement . And the Lorde sayd vnto Moyses , I haue appoynted thée to bée the God of Pharao , and Aaron thy brother shall be thy Prophete , thou shalt speake vnto him all that I commaunde thée . And he shall speake vnto Pharao , to let go the chyldren of Israel forth of his lande . But I wyll harden his harte , sayeth the Lorde , and I wyll , multyplie my sygnes and wonders in Egypt , and hée shall not heare you . And I wyll bryng myne Armie and people ●oorth of the Lande of Egypte , by most greate iudgementes , and the Egyptians shall know that I am the Lord . Exod 12.

Againe the Lorde sayth , Nowe shall I stretche my hande to stryke thée , and thy people with a plague , and thou shalt peryshe from the earth , for therefore haue I caused thée to stande ( for so is the Hebrewe worde ) that I maye shewe in thée my strength , and that my name maye bée renowned through all the earth . Exod 9. Then the Lorde sendeth a great hayle , so that feelyng the hande of God the tenth tyme , Pharao was compelled to crye : The Lorde is iuste , and I and my people are synners , as followeth in the same Chapter . Yet for all this the Lorde hardeneth his harte , that hée pursueth the chyldren 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 prouidence , 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 ●● of the heauenly Paradice , and euerlasting pleasures . He had earthly meate and fru●● , we haue the heauenly 〈◊〉 which ●●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 Serpent● wee doo ouercome and triump●e ouer the Serpent , s●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 , ●id him● & sowed Figge leaues to couer his shame , following his ●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 chosen● 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 , accu●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 i●e●itable destruction & damnation , whervnto the wicked are appoynted , than of the saluation assigned & sealed vp for the elect & chosen● we do learne héerby also the 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 . ●o the loue towardes Iacob , and the hatred towardes Esa● . 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 God● hauing before their eyes , hath great cause to prayse their heauenvly 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 heat● downe with the consideration of the maiestie and mightie power of God , whiche suffereth not one sparrowe to fall vppon the earth without his wyll & prouidence , neyther one hear to fall from the head of his elect and chosen , howe fiercely so euer they shall rage agaynst them .

Wherefore ( O you Serpentes séede ) howe soeuer you shall be offended with this that I shall speake , knowe this , that as the mightie God hathe made the scattered sandes able inoughe to stay the raging Seas : so shall your proude waues of your boyling stomacks and our busie , heades , be broken and brought full lowe where and when it shall like the Lorde of all fleshe by these his weake vessels . And licence must you aske , as did your father the diuel● executing his tyrannie vpon the good man Iob , as we reade in the first chapter of that Hystorie , before you can lay hands eyther of body or goods of his chosen , and therein shall you be limitted and appoynted ( as there appeareth ) how farre you shall be able to extend your violence . For God holdeth your hartes in his hand be you neuer so great tyrants , & can soone cause you to faynt & fayle from your furie , turning your harts round about as him liketh best . And bicause you thus blaspheme God in words & déedes , following your father Lucifer , abusing Gods creatures , and despising his benefytes , his tollerance , and his long sufferan●e , which might moue you to repentance ( as holy Paule warneth ) you treasure vp for your selues , euen wrath & vengeance agaynst the day of vengeance . I doo feare nothing at all to offende you with my writing , neither do you passe any thinge at all what is written or spoken , though you vse to sweare , stampe , & stare for a little space in a furious rage , when you heare and feele things contrarie to your poyson . But the scriptures of God , all good writinges , all truthe , vnto suche dogs and hogs are vttered to this purpose , that they may be a testimony of condemnation of the light of Gods truth reiected and despised . Therefore for the elect of God that they may vnderstand the course of Gods working in al his creatures , & reuerence his maiestie , and magnifie and renoume his holy name is this written . Yet doubtlesse doo I know amongst the chiefe vessels & chosen children of God , there bée many whiche haue not attayned to this poynt of doctrine of Election & Reprobation , whom I am very loth to offend , and therfore I desire them for the loue of God to suffer me quietly without their griefe to vtter vnto other the confort of my conscience , which I haue hereby vndoubtedly receyued : like as I haue many times harkened vnto them in the contrarie . First praying thus both of vs together vnto our heauenly father , knowledging our owne infirmitie & weaknesse . O father in the heauens , whatsoeuer we are , whatsoeuer we haue , whatsoeuer we knowe , it is onely by thy frée grace , for we were by nature the children of wrath , & we are not borne a new of fleshe & blood , eyther of the séede of man , or of the wyl of man , flesh & blood can not reueale the misteries of thy heauenly kingdome vnto vs . But by thy blessed wyl , are we that we are , & by the same knowe we that we know : therefore ( O father ) doo we commyt into thy handes onely our saluation . If our knowledge be small , yet we doubte nothing but that we are the chyldren of thy euerlasting kyngdome , and therefore by thy mightye power , we shall growe when it shall be thy pleasure , to a more full and ryuer knowledge of a more perfyte age , wherein our fayth shall bee fully able to comprehend and receyue the breadth , depth , heyght , & largenesse of thy great mercyes , and gracious promyses . But séeing this power of full knowledge and perfecte reuelation , passeth all power naturall , and remayneth onely in thy power , and the light of thy spirite ( O Lord ) . Doo thou what shall please thée , to open to vs thy seruaunts and chyldren , depending of thy handes , so much of the lyght of thy countenaunce , and at such tymes as shall seeme good to thy wisedome and fatherly mercye . In the meane tyme thus re●tyng wholy vpon thée , neyther can we dispaire , neyther wyll we ●be too much carefull , although wee can not attayne to the knowledge of many of thy workes , neyther to the vnderstanding of many places of the scriptures , but we wyll confesse vnto thé● the weakenesse of our fayth , wayting alwayes for further reuelation of thy glorious lyght to be vttred vnto vs , when thou shalt think of thy Fatherly beneuolence & goodnesse méete and conuenient , knowing most surely that thou wylt pitie our chyldishe infanci● , and cause the same to serue for thy glory and our greate commoditie , séeing that we doo erre and are chyldishe , as sonnes before such a Father which can not put off his Fatherlye pytie , but rather as thou hast brought vs vnto thée , to be the heyres of thy kingdome by the blood of thy naturall sonne , so we bée most sure that thou wylt lighten vs in the end , with the full fruition of the bryght lyght of thy countenaunce , that we maye see thée and know thée as this thy sonne our redéemer knoweth thée , yea , sée thée our Father , face to face , and know as we be knowne . Thus rest wée onely of thy hande to increase our knowledge at thy good pleasure , O mighty Lorde and most mercyful Father . So be it .

If you can thus submytte your selues , good brethren , to the wisedome of God , working in vs weakelyngs what him lyketh . All the stumblyng stockes whiche might offend you , may eas●ly be remoued . There be two things especially which doo séeme to stande against this doctrine of Election and Reprobation , or of God his gouernaunce and prouidence , for all is one in effect , the one toucheth God , the other man . The fyrst and pryncipall is , leaste that the wicked doo make God the Aucthour of synne in the Reprobate● the which doubt , we maye remoue fowre maner of wayes .

Fyrst , by the aucthoritie of Scriptures . Secondlye , by the testimonie of theyr own consciences which be the reprobate . Thirdly , by the nature of sinne . Fowrthly , by the maiestie of God , which is bound to none of his creatures , to make hym this or that vessell . For the fyrst , Saint Iames sayeth : Let no man saye when he is tempted , that he is tempted of God , for God , as he can not bée tempted with euyll , so neyther doeth hée tempte any man . But euerye man is tempted , drawne awaye , and entysed of his owne luste and concup●scence . Then the luste when it hath conceyued , bryngeth foorth synne . Iames . ● . And euen thus it appeared in the fyrste fall of mankynde . Fyrste , though the Lorde our God had warned and commaunded the contrary , oure olde enemye styrreth the concupiscence and lust of the Woman , with the goodnesse , pleasauntnesse and beautie of the Apple , then her lust conceyuing this , bringeth foorth synne , entysing also her husband , to the breaking of God his commaundementes . Genes. 3. But contrarywise , sayeth Iames in the same place . Iam. 1. least you should erre and conceyue any euyll opinion of God , euery good gyfte and euerie perfyte gyfte is from aboue , descending from the Father of lyght , with whom is no variablenesse , neither change into darkenesse , that hée shoulde geue nowe good things , nowe euyll , now lyght , nowe darkenesse . No , sayth the Apostle Paule , let God be true , and all men lyars . Can God be vniust ? Howe shall he then iudge the worlde ? Rom. 3. Againe , God sayeth by his Prophete Ezechiel : I wyll not the death of a sinner , but I wyl rather that the sinner conuert , repent and lyue . And vnto wicked Ierusalem sayth our sauiour Christ : O Ierusalem , Ierusalem , which slayest the Prophetes , and stonest them that are sent vnto thée : Howe ofte would I haue gathered together thy chyldren , as the Hen gathereth her Chickins vnder her wings , and thou wouldest not . Loe , thy house therefore is left desolate . Mat. 23. Loe , héere appeareth the goodnesse of the lyuing Lord , so dillygently callyng the wicked to him by his worde , by his Prophetes , by his messengers , and at the length by his owne sonne , that he can not in any case be accoumpted the Aucthor of theyr euyl , nor cause of theyr fal . But contrary wise , theyr owne wylfull and wycked stubbernesse is the cause of their euyl , and the onely occasion of theyr fall , as it is written : Thy perdition and destruction is of thine owne selfe , but onely of me is thy saluation . And infinite scriptures to the same purpose appertayning . That wée may saye with Daniel : vnto thée O Lord , belongeth ryghteousnesse , and to vs the shame and couering of our faces . Daniel . 9. Secondly , The testimony of the consciences of the wycked , which shall accuse or excuse them at the great day● which is alwayes of the force and valure of a thousande wytnesses , which is the worme that shall neuer dye , but gnawe the wycked for euer . Esai . 46. This conscience , I say , of theyrs shall condempne the wycked , and what shall God then doo ? Or wherein is his dreadfull maiestie to bée charged ? Caine by his owne conscience , is compelled to confesse : greater is my wickednesse then can be r●●ytted . Thou castest mée from the face of the earth , sayth hée , and I must hyde mée from thy face . Loe , the iust iudgement of God , and his worthy condempnation , openly confessed . Who dare then blame God ? Caine dare in no wyse doo it . Neyther yet prowde Pharao , who condempned in his owne harte and conscience , accuseth him selfe and his people , and iusti●yeth God , delyuering all men from this wicked blasphemy , saying , openlye : I haue sinned nowe , the Lord is iust , and I and my people are wycked . Exo. 9. What doeth Iudas ? Doeth hee not crye lykewyse , I haue synned , betraying this innocent blood . Math. 27. And to vtter in deede that thing he felt within his br●ast , he is compelled to take aduengaunce , and execute a iudgement moste terryble against him selfe , vttering to all the world him selfe most wicked , and that the iustice of God , punishing suche wycked Traytours and murtherers , ought most worthily to bée feared , magnifyed , and re●erenced , throughout the whole worlde . Lyke as all the other wycked and desperate persons , which for anguishe of harte , and terrour of conscience , doo murther themseluos , doth euidently and continually witnesse vnto the worldes ende , that there is a iust Lorde , the God of iudgement , whome they doo feare , and before whose face they dare not appeare to accuse him of any sinne , but rather taking the crime blame , shame , and punishment , vnto them selues , who worthily by theyr owne conscience , haue deserued it , doeth thus torment themselues , and with violent hande● aduenge the sinne they haue commytted in theyr owne synfull soule● and bodyes . Thus must God alwayes bée founde iust , and ouercome when he is iudged , by the testimony of our owne conscience , which shall accuse or excuse vs at the great daye . Roma 2. Wherefore let no man be so foolyshe to saye , that God is the Author of euyll , vnlesse he wyll bée accompted worse than Cain , more proude than Pharao , more wycked than Iudas , or any other the Reprobate from the begynning●●

Thirdly , the nature of sinne being de●yned by the authorytie of Scriptures , to bée a thought , worde , or deede , contrary to the wyl of God . For such things onely defyle the man , as Christ our master sayth , Math. 15. And therefore are onely to bée accompted sinne . No such thought can bée attrybuted or ascrybed vnto God , as can be against his wyll , therefore no sinne can bée his worke . Neyther can he bée the Aucthour of euyll , which therefore is called God , because he is the Aucthour and geuer of all good , and so farre from euyll , that he turneth all our euyll to some good , our sinne to the vttering of his grace , our lyes to the declaration of his trueth . No , this is the perfit workemaster which worketh all things without fault or trespasse , all other doo fayle , faul●e , & ●●espasse and sinne in al their workes , that he may be iustifyed in all his dooings , and al creatures fal down before his face & presence . Who though he doo worke al in al things , yet doth he worke the same to such godlye ende and purpose , knowne onely to his maiestie , that though we be compelled to say , God is the author of the fa●t , yet must we answere : but not of the cryme . Because he is the Maister of the house , and Lorde ouer the family , and therefore may doo any thing without the blame of his seruaunts .

And lyke as that which is no faulte in the maister of the house , is a great faulte many tymes in any of his seruaunts , because it is the breaking of theyr maisters commaundement : Euen so doubtlesse the selfe same worke is sinne in God his seruaunts and creatures , which to God is no ●●nne , but an ordinary worke appoynted ●or some speciall purpose , eyther for the manifestation of his power , as was the hardeninge of Pharao , or for the declaration of his mercye , as was the fall of Dauid , of Peter , of Marie Magdalen , and all other repentant sinners . And where●ore , I pray you , may not this Lorde thus vse his owne seruauntes , without any blame of sinne , seeing that hée hath created and made them all onely to serue hys glorye , hys iustice , and hys mercye . Or howe can hee bee vniuste , or the authour of anye synne , by whome all the worlde muste bee iudged and broughte to the balance of iustice and equitye . When the first worlde shall be condemned for their sinne and iniquitye , and wée nowe lyuinge shall bee iudged for ●ure sinnes : specially all those whiche not onely doe euyll them selues , but are Authors and ●aultors to wicked doers . Romaines . 1.

Fourthly , The maiestie of God can bée subiect to no sinne , bicause it can be vnder no lawe . And that onely is worthely called sinne whiche is done agaynst a Lawe , therefore no worke that God dothe oughte to be accompted euyll , eyther that he is the occasion of any euyll , whiche onely is the minde , sence , spirite , and power of the Lawe , wythout whome no lawe of it selfe is good . For euerie good lawe is the minde , wyll , and commaundement of God , and what so euer lawe is not the mynde , wyll , and commaundement of God ( as was the lawes of the Scribes and Phariseys , and of the cursed Papists ) the same be wicked : who of necessitie were set vp the body of Antichrist , to vtter theyr vnrighteousnesse , that Christe the sonne of righteousnesse , the head of his body , in his manyfolde mercies , more playnely might appeare , and shine with more glory . Agayne to define sinne to be the affection , motion , or operation of any reasonable creature , agaynst the lawe of God : his maiestie must needes be secluded and excused , who is the lawe maker , the creator , no creature , hauing no euill motion , nor ledde with any affection , whiche mighte make his worke euyll . Like as the creature is for the most part blame worthie because euen when it doth the best of all . It is subiect to some affection , eyther selfeloue , or hatred of some other , yea the Lorde God maye vse any of his creatures in any worke , without the blame of any euill , as well as the Smith may make his coles to flame , or to quenche them , eyther the same peece of yron , sometimes his hammer , sometime his tongs or stithy .

Wherefore though very muche might be sayde in this parte , that as the potter may make of one peece of clay what hym liketh , the Smith mays make of hys yron diuers instrumentes , yet following the godly wisdome of S. Paule● 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 righteousness● and vnrighteousnesse , of the contrarietie and chaunge of things , must be in this wonderfull 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 worth● , 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 con●●piscence , lusts , & vanity , our perdition 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 Ele●●e shall be saued , & the Reprobate condemned , by decree & sentence giuen vpon them before they be borne . To this we do answere , that these exhortations and communications are very necessary to both twaine , bicause God leadeth vs men alwayes like reasonable creatures , not like insensible ste●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 driu● 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 s●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 to beare his Image vpon earth , of iustice , righteousnesse & innocency . But because this Image could by no creature perfectlye bée expressed , vnlesse the same were fully replenished with the self same Godhead , because that all things besidesfoorth had some imperfection , bewraying theyr originall the darknesse , as Iohn calleth it , the Tohu and Bohu , as Moyses doeth it name . The vaine vanitie , and wylde deformitie , whence they were by creation altered , recouered , and brought into lyght and lyfe , as appeared in Adam fallyng from trueth to lyes , straight at the begynning : nowe of necessitie the sonne of God ( who onely is good of nature ) becommeth man , and taketh this office to beare the Image of God inuisible . Colo. 1. And to be the head of that spyrituall perfection which was to be wrought in mankinde , by his aforeappointed purpose , and becommeth the fyrst begotten of all creatures , for by him were all thinges created both in heauen and earth , visible and inuisible , maiestie , Lordshyp , rule , & power , by whome , and in whome all things are created , and hée is before all creatures , and in him all thinges haue their beeing . And he is the head of the bodie , he is the begynning and first begotten of the head , that in all things he might haue preheminence . For it pleased the father that in him should dwell al fulnesse , and by him to reconcyle all thinges to himselfe . And to set at peace by him through the blood of his crosse , both things in heauen and things in earth : for euen you , sayth Paule , which in tymes paste were straungers , because your minds were set in euyl works , hath he now reconcyled in the body of his flesh through death , to make you holye and blamelesse , and without fault in his sight . Seeing then that this cannot be denied to be the course of God his holy working , to dryue away this darknesse , and to bring man to his lyght , to take away sinne , & to bring man to a lyfe blamelesse , the state of innocencie● and his owne likenesse : shal it not bee most necessarye to haue Preachers & Teachers , to tell vs the same , and to admonishe vs wherevnto we be called , seeing of our selues and our owne reasons no such thing can be perceyued ? Therefore haue we preachings & exhortations , as Paule sayth : for when the worlde thorowe wisdome knew not God in the wisdome of God , it pleased God through the foolyshnesse of Preaching , to saue them that beleeued . 1. Corin. 1. And as hee also sayth of him selfe in another place : Wée doo Preach this ryches in Christ the hope of your glory , warning all men , and teaching all men in all wisedome , to make all men perfyte in Christ Iesu .

Thus serueth then exhortations , dehortations , comminations , and publycations of the lawes and wyll of our Lorde God : that hee maye bee knowne the Lord and gouernour ouer all the thynges hée hath created , and the onely lawe maker amongst his creatures , publyshing vnto all that perfecte equitie and iustice , which ought in no case to be resysted . Whervnto if they can not attayne , they must confesse and knowledge their owne infirmity and weakenesse , and submyt them selues vnder the mightie hande of God , and so dooing they shall be receyued as chyldren of the most louing and most mercyfull father , in suche degrées of perfection as hee hath appoynted to the beautifying of the bodie of his sonne our head . So that the Lorde God doeth teache all , and lyghten all men that come into the worlde , bothe chosen and Reprobate , with such a knowledge as doth the good Prince , which vnto all his Subiects proclaimeth his statutes , and publysheth his lawes : but lyke a good and tender father , he leadeth his children , regenerate and borne a newe , neyther of fleshe nor blood , nor the wyll of man , and guydeth them with his fatherly spyrite , in the pathes of the same lawes , wryting in theyr hartes what is his good wyll and pleasure .

In the which course of God his wonderfull worke , the wicked hath no cause to complayne , for as theyr father whom they doo followe , is named the Prince of this world , so they haue the world at wyll , and are riche roysters and welthy worldlings , tramplyng vnder theyr feete , poore Abel , and the despysed Christians : neyther wyl they change their estate with any such , no when they are called from darknesse to be partakers of light , of life , and the heauenly daynties , layde vp in poore Christ , they despised that estate , excusing their purchases , theyr marchaundice , and their earthly lustes and delyghtes . Luke . 14. Wherfore in the other worlde they that héere are ●ppressed shall haue comfort , and the other forment .

Such is the order then of God his working , that by the contrarietie of the chosen and reprobate , of Iacob and Esau , of Pharao and Israel , and the wisedome of God , and the wisedome of the world , he wyl set for●h his maiestie , his power , his diuinity● his Godhead , so much as may be knowne vnto man ( that is to say ) in his wisdome , iustice , mercy , & almightynesse . For , comparing his wisedome to any other wisedome , nowe appeareth the contrarie , that it is very foolishnesse , euen darknesse compared vnto lyght , death vnto lyfe , lyes vnto trueth , as Paule sayth : When they accoumpted themselues wyse , they were made very fooles , and chaunged the trueth with lyes : the glory of the immortal God , to mortall & corruptyble creatures . They following their owne righteousnesse could not come to the ryghteousnesse of God in Iesu Christ .

Wherefore of necessitye God dyd shut all vnder synne , that his mercie myght flow ouer all . And that his mighty power myght appeare , hée hath created the heauens and earth , wherein we doo see lyght and darknesse , death and lyfe , shame and glorye , weaknesse and strength , lyes and trueth , ryghteousnesse and vnryghteousnesse , to serue to the settying foorth of his glorie , that man may bée dryuen to saye with Paule : O the depth of the ryches of the wisdome and knowledge of God . How incomprehensyble are his wayes ? Howe vnsearchable are his iudgements ? For who hath knowne the minde of the Lorde ? Or who hath bene his counseller . Or who hath giuen him ought aforehand , that he might bée repayed ? For by him , and through him , and in him , are all things , to him bee prayse for euer . Amen .

And as this holy Apostle Paule doeth submytte him selfe to the great depth of the wysdome of God , and his wonderfull Regiment and prouidence , and woulde ●eate and dryue downe all fleshe by the consideration of the same . So also all our Fathers from the begynning hath layde this the onely foundation of theyr fayth : Wherefore Moyses beginneth to stablish the fayth of man at the historie of the creation , and so foorth by the order of God his present gouernaunce about the things made and created . And Dauid for a confession of his fayth , pronounceth of this prouidence . Psalm. 95. I doo knowe that thou art a great Lord , and a Lord aboue all Gods. All thinges whatsoeuer the Lordes pleasure was , hée hath made in the Heauens , the earth , the Seas , and the bottomlesse waters . Againe , by the worde of God all things were set in their places , and by the spyrite of his mouth all the powers that be in them . And Paule consydering m●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 , them 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 Father● house , if he had not felt this diuine prouidence : fatherly care , frée choyse , and Election of him and his s●de ? By the whiche liuely feling of God his careful prouidence , and frée choyse , sending him seede when he was past hope of seede ( concerning his dead bodye all the workes of nature ) and by the stedfastnes of faith in the temptations about the same ●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 , ●arie heere , I wyll be with thee , 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 h●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 d●●eytfull Laban , and defendeth hys Iacob from hym : And finally the glorious victory giuen vnto him ouer the ●●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 , g●i●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 t●kens of his Election , when his ●leshe repined , grudged and feared to take in hande the execution of this greate and da●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 a●aile and assault them , in the which conflicts of the flesh , and the spirite , of sinne and grace , of lighte and darknes , they are 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 ●●nne & desiring therfrom 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 iui●● 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 confirme 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 runne 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 ●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 from 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 , & inuent . 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 exte●●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 lay●● .

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 , that 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 themselues , 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 . ●n● where some ●●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 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 as● 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 runne , 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 work● 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 the good work , and wyll finish it . So that such Scriptures maye neuer bee alledged for workes agaynste grace , for ●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 ●he depth of the ryches of the wisedome ●f God . How vnsearchable are his iudgements ? & how incomprehensible his wayes ? For who hath geuen him first , and he sh● be recompensed ? For of him , and throug● him , and for him are all thinges . To him therefore be glorye● for euer and euer . So be it .

Rom. 9. ¶ I wyll shewe mercie vpon whome I wyll shewe mercie● and I wyll haue compassion vpon whome I wyll haue compassion .

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Imprinted at London for Thomas Woodcocke , d●●●ling in Poules Church yarde , at the sygne of the blacke Beare .