whosoeuer wyll bee certayne of his election in God let him fyrste begynne with this fayth in Christ whiche if hee fynde in him to stande fyrme Hée maye bee sure and nothing doubte but that he is one of the number of Gods electe Secondlye the sayde fayth and nothing else is the onely condition and meanes wherevppon Gods mercy election vocation and all Gods promyses to saluation doo stay according to the wordes of S. Paul Si permanseritis in fide c. If ye abide in the fayth Colos 1. Thyrdly this faith also is the immediate and next cause of our iustifycation simply without any other condition annexed For as the mercy of God his grace election vocation and other precedent causes doo saue and iustify vs vppon conditon if wee beleeue in Christe so this fayth in Christ without condition is the neâ—tâ— and immediate cause which by Gods premyse worketh our iustifycation According as it is wrytten Crede in dominum Iesum saluus eris tâ— doâ—usâ—tua Beleeue in the Lorde Iesus and thou shalt be saued thou and thy whole house Act. 16. And thus much touching the definitioÌ„ of election with the causes therof declared which you see now to bee no merytes nor workes of man whether they goe before or come after fayth but only y meere mercy of God through fayth for lyke as all they that bee borne of Adam doo tast of his malediction though they tasted not his Apple So all they that be borne of Christ which is by fayth take parte of the obedience of Christe Although they neuer dyd that obedience themselues which was in him Rom. 5. Nowe to the second consideration Let vs sâ—e lykewise howe and in what order this election of God procéedeth in chosing and electing them which bee ordayned to saluation which order is this In them that bée chosen to lyfe fyrst Gods mâ—rcye and frée grace bryngeth forth election Election worketh vocation or Gods holy calling Which vocation through hearing bryngeth knowledge and fayth of christ Fayth through promyse obtayneth iustification Iustification through hope wayteth for glorification Elecâ—tion is before vocation and â—ayth commeth in time Iustification and glorifycation is without end Election depending vpon Gods frée grace and wyl excludeth all mans wyll blynd fortune chaunce and all peraduentures vocation standing vpon Gods election excludeth all mans wisedome cunning learing intention power and presumption Fayth in Christ proceedyng by the gift of the holy ghost and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing all workes of the lawe both Gods lawe and mans lawe with all other outward meanes what soeuer Iustification comming fréely by fayth standeth sure by promise without doubâ—â—feare or wauering in this lyfe Glorifycation perteyning onely to thâ— lyfe to come by hope is looked for Grace and mercy preuenteth Election ordayneth Uocation prepareth and receaueth the word whereby commeth fayth Fayth iustifieth Iustifycation bryngeth glory Election is the immediate and next cause of vocation vocation which is the workyng of Gods spyrite by the worde is the immediate and next cause of fayth Fayth is the immediate and next cause of iustification and this order and connexion of causes is dylygenly to bee obserued because of the papists whiche haue miserably confounded conuerted this doctrine thus that almighty God so farreforth as hée foreséeth mans merites before to come so doth he dyspence his election Vt Dominus pro cuiusque meritis fore preuidet ita dispensat electionis gratiam And againe Nullis preccedentibus meritis dominum rependere electionis graâ—iam futuris tamen concedere That is that the Lord recompeÌ„seth the grace of election not to any merites going before But yet graunteth the â—â—â—n to the merites which folowe after 〈◊〉 though wée had our election by our holynes that followeth after and not rather haue our holynes by Gods election going before But wée following the Scripture â—aye otherwyse that the cause onely of Gods election is his owne mercy and the cause onelye of our iustification is our fayth in Christe and nothing else As for example fyrst concerning election if the question bée asked Why was Abraham chosen and not Nachor Why was Iacob chosen and not Esau Why was Moyses elected and Pharao hardened Why Dauid accepted and Saule refused Why fewe bée chosen and the moste forsaken It cannot bée aunswered other wise but thus because it was so the good wyll of God. In lyke maner touching vocation and also fayth if the queâ—â— be asked Why this vocation giâ—â— of fayth 〈◊〉 geuen to Cornelius the Gentile 〈◊〉 〈◊〉 Tertullius the Iewâ— Why 〈◊〉 〈◊〉 the babes and litle ones of this worâ—â— of whom Christ spâ—aketh I thanke 〈◊〉 Father which hast â—yd 〈◊〉 from the wise c. Math. 11. Why to the 〈◊〉 the simple abiectes and outcastes in this worlde of whome speaketh Saint Paule 1. Cor. 1. Ye sée your callyng my brethren howe not many of you c. Why to the sinners and not to the iust Why the beggers by the hye wayes were called and the bydden gestes excluded we can goe to no other cause but to Gods purpose and election and saâ—e with Christ our Sauiour Quia pater sic complacitum est ante te Yea Father for so it séemed good in thy syght Luke 18. And so for iustification lyke wise if the question bee asked why the Publycan was iustyfied and not the Pharisce Luke 18. Why Marie the synner and not Symon the Léeper Luke 11. Why harlottes and Publicans goe before the Scribes and Pharysées in the kingdome Math. 21. Why the sonne of the frée woman was receyued and the bondwomans sonne being his elder reiected Gen. 21. Why Israel which so long sought for righteousnesse founde it not and the Gentyles which sought not for it founde it Rom. 9. We haue no other cause hereof to render but to staye with Saint Paule because they sought for it by workes of the lawe and not by fayth Which fayth as it commeth not by mannes wyll as the Papistes falsely pretendeth but onely by the election and frée gyft of God so it is onely the immediate cause wherevnto the promise of our saluation is annexed according as we reade And therefore of faith is the inheritaunce geuen As after grace that the promyse might stande sure to euery seede Rom. 4. Item in the same Chapter Fayth beleeuing in him which iustifyeth the wicked is imputed to ryghteousnesse And thus concerning the cause of ouâ— saluation ye sée howe fayth in Christ onely and immedyatlie without any condition doeth iustify vs being so lynked with Gods mercy â—nd election that whersoeuer election goeth before there fayth in Christ must néedes followe after And againe whosoeuer beleeueth in Christ Iesu through the vocation of God hee must needes bee partaker of Gods election Wherevnto resulteth now the third
of reprobation or ofcasting in acte or deede * Cap. â— God his iudgemenâ— vpon lytle children The fyrst declaration of reprobation or ofcasting No vocation or calling vnto the gospell Some of the reprobates or of castes are neuer called vnto the gosell A calling not effectuall Sinne in the reprobates or ofcastes in necessary that is such as caÌ„ nor be auoyded but yet they sinne vvyllinglie and vvyttinglie Esai 6. 10. The verie reprobates or ofcastes sometimes doo seeme for a season to bee planted in the Church of God and do reach others theâ— vvaie to saluation Reade Mar 7. verse 21. 22. 23. The cause vvhy some of the reprobates or ofcastes vvhich seemed for a time to bee of the Church of God are fynallie destroied is their vvylling departure from that state vvhich before they vvere in vnto vviekedâ—es and sinne The means vvhich God vseth in â—â—dening the ofcastes Prou. 26. â—â— The full performing of the iudgementes of God. VVho are righteous * Hee â—eaneth Infants vvho although they die before they commit actuall sinne yet are they from their mothers vvomâ—e defiled vvith origiâ—al sin vvhich is inough to condempne them In the châ—â—sen In thâ— ofcasâ—eâ— The glorie hath of God. Mâ—st exceeding iust â—eâ—cifull Most exâ—eeding iust The cause vvhy this most necessarie and comfortable doctrine of God his election seemeth to many to be so hard and straunge VVee must not feare to vtter God his trueth because eyâ—her of the number or authoritie of the obstinate and stubborne A choyce in matter and vvordes Curious and vaine questions in this doctrin especiallye to bee auoided Such maneâ— of speaches as are vnusuall in the scriptures ought asâ— muchas maâ—e bee to be refrained from A choice in â—ersons Hovve vveâ— must goe forevvard The middle causes are not to bee vvithout great confideration ouerpassed Hovve this doctrine is to bee applyed Hovve the Ministers must deale vvith troubled conscience The doctrine of faith is vnpâ—ofitable if it be separated from â—lection peace of conscience dependeth vpon predestination â— Cor. 2. 14. Hovv a sure vvitnesse of our election maie bee had By vvhat â—okens true faith maie be knovvne The effectes of the holie ghost in the elect The efficacie or vertue of our calling is vnderstoode by faith and by our calling our predestinatioÌ„ or fore-ordaining There is certaine hope in the chosen of continuance and saluation The doctrin of predestination ouer throvveth vaine secuâ—itie or carelesnesse Onelie election mynistreth surâ— comfort The docâ—â—rine of reprobation or ofcasting is not to be buried ReprobatioÌ„ or ofcasting vvarelie to bee considered ReprobatioÌ„ or ofcasting neyther can or ought to be particularlie applied not adding any condition A differeÌ„ce betvveene election and reprobation VVe must labour to vvinne allmen Of the coâ—â—sideration of reprobâ—tion or ofcasting hâ—militie is learned It causeth the goodnesse of â—od to bee the better vnderstoodâ— of the chosenâ— The conâ—ideration of reprobation or ofcasting engendreth a godly carefulnesse in the chosen It strengthneth them against all offences * Efficacie or strenght Blasphemies that vve are most falsely charged vvithal the vvhiche notvvithstaÌ„ding cannot any vvay be truly proued to grovve of our doctrine A nâ—cessâ—ry note to bee marked Calu. instit lib. 1. Cap. 18. Sec. 3. Difference betvveene predestination and Election Definition of predestination Election defined The partes of defiâ—â—tion examined Mercy and grace Free mercy and grace The free mercy and grace of God in his ovvne vvyll Rom. 9. Maâ—h 20 Luke 18 Luke 15 Ioh. 1. â—ods mercy in sauâ—ng the elect ouer inâ—ludeth the condicion of faith in â—n Châ—â—st The free mercy and grace of God in his ovvne good vvyll through faith in christ his sonne oâ—r Lord. Faith is the onlie condition vvhereby Gods grace doth saue vs. Act. 16. Fayth only is the immediate cause of our iustifiyng The second consideration Grace Election Vocation Fayth IustificatioÌ„ â—loâ—ification Mans frâ—â— vvyll Blinde fortune Mans vvisedome Mans learnning Mans merites VVorkes of the lavv excluded from the causes of our saluation Papiâ—ts â—onfound the doctrine of election Electionâ— That vocation he meaneth here vvhich is after purpose Vocation bringeth â—ayth Iustification by faith only The â—apistâ— falselie pretendeth that Actus credendi is in mannes povver Col. 1. lyn 4. Hovv faith â—nd elâ—ction are linked together in the act of iustifying The third consideraâ—â—n Election knovvnâ— to â—od â—â—mply Election knovven to man by meanes Faith is thâ— meanes vvhereby vve be certified of our saluation De electione iudicandum est A posterioreâ— Election first knovvn to God and last opened to man. Euerie man to staâ—e him selfe vpon Gods generall promise â—â—vvhat faith isâ—â— Diuerse kindes of faith Euery truth hath his faith But euerie truth iustifieth not no more doeth euerie faithâ— Faith the action â—â— vv Christ theâ— obiectâ— of faith Faith and Christ are relatiues Christ vvith out faith saueth not Faith vvithout Christâ— saueth noâ— â—â—orace Election Vocation Christes death causes externe of our saluation â—aith onelie intern cause of mans saluation Faith is an action in man but not of man. Vertues and vvorkes of charitie though they bee good gifts of God in man yet they serue not to iustification Faith looketh his dignitie of his obiect Looking vp to the braseÌ„ Serpent and beleeuing vppon the bodie of Christ compared The errour of the Papistes periecting the minde of Gods Testament hovve and vvherein Imprinted at London for Thomas Woodcocke dâ—â—â—ling in Poules Church yarde at the sygne of the blacke Beare
as for example from purpose to saluation and much more from saluatioÌ„ to purpose also from purpose to dampnation or contrarywise ouer hippâ—â— the nearer causes of the iudgement of God 5 vnlesse peraduenture yen haue to â—oo with open dispysers of God whom it auayleth not once to teache sauâ— that they maye bée strooken with the iudgement of God that there can bee no iust suspicion of offence Furthermore this doctrine 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 so farre as he maye to comfort the conscience of the â—â—oubled wyth the declaration of elecâ—ion and contrary wise to strike those â—hat are obstinatly wicked and disobeâ—ient wyth that fearefull iudgement of God but yet so that they kéepe some measure reâ—rayne from that last senâ—ence wherevnto is added no condition For this iurisdiction pertayneth vnto God alone Proueâ— 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 whiâ—h I haue commanded you 2. Tim 2. 23. Foolish and vnlearned questions put away knowing that they bréed striâ—es 2. Tim. 2. 15. Study to shewe thy selfe approued vnto God a workeman that needâ—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 wyllfulâ— fill the lustes of your Father Ioh. 9. 41. If you were blynd yoâ— should haue no sinne but now you say we see and therefore your sinne remayneth Ioh. 10. 26. But ye beléeue not for yeâ— are not of my Sheepe as I haue tolde you Luk. 20. 46. Be ware of the Scribes whiche desire to goo in long â—oâ—es and long gréetyngs in the markets and the highest seates in the Synogâ—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 leâ—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 â—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 conâ—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 werâ— which beléeued not and who should beâ— tray him Ioh. 8. 24. Therefore I sayd vnto yoâ— that you should dye in your sinnes Foâ— vnlesse ye beléeue that I am he you shaâ— die in your sinnes The eyght Chap. Howe euerie seuerall person maie applie with some profite this generall doctrine to himselfe The fyrst Aphorismâ— THey that teache that man his saluation is grounded vpon vvorkesâ— eyther vvhollie or in any parte 1 it is manifest that they doo vtterlie ouerthrowe the gospell of God. 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 â—aie vnder faith the euerlasting purpose of God vvherein finallie both Christ him selfe 3 and also the Apostle following his steppes doeth rest and staie 4 For vvhen as perceiueraunce or continuaunce of faith is required vnto saluation to vvhat 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 and he that is the sonne of God 7 for asmuch as hee is ledde by the spirite of God vvyll 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 vvee maie learne to strengththen our faith against all thinges that happen it is manifest rhat the chiefe grounde of our saluation is ouerthrowne by them vvhich 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
Sathan workyng in the disobedient chyldren Eph. 2. 2. Euen then also when as the Lorde most effectually or strongly and most iustly bringeth his worke to passe both by Satan him selfe and also by the bonde slaues of Satan 2. Tim. 2. 26. Wherefore wée doo euerye where acknowledge and reuerence the goodnesse and iudgements of God albeit the reason of them many tymes doo not to vs appeare And wée condempne both the instruments which are â—uyll and also naughtie wicked actions to wyt al the counsels and subtilties of Satan the enuie of Iosephes brethren and the selling of theyr brother the vngodlines and hardnesse of Pharao Absalom his mynde bent to kyll his Father and his detestable incest the vnaduisednesse also of Dauid him selfe the wickednesse of Semei the malyce and treacherie of Dauid his enemies the wycked fallyng away of Ierâ—boam and the tenne Trybes the rauennie of the Chaldeans the vnsatiable couetousnesse incredible Leacherie intollerable arrogancie of the Babylonians to be short all the wicked counselles and most sauage crueltâ—e of the vngodlye against the Church ¶ It is also manifest by very many and most plaine testymonies of the Scripture that God doeth punishe sinnes with sinnes and that with no ydle but very strong and effectuall yet notwithstanding most iuste permission or sufferaunce For it is hee that geueth Kinges in his anger Nehem. 9. 37. and Iob 34. 30. It is hee that causeth to erre Esa. 63. 17. Because he mingleth among them the spyrite of erroâ—r Esai 19â— 14. It is hée which hardeneth and turneth the hartes which blindeth the eyes which maketh druncke with the wyne of gyddinesse Exod. 4. 21. and 7. 3. and. 9. 12. and. 10. 1. and. 11. 10. and 14. 4. Deut. 2 29. Ios. 11. 20. and. 1. Sam 2. 2 and. 2. Paral. 22. 7. Psal. 105. 25. It is hâ—â— that punisheth his contempt geuing men vp into a reprobate mind Rom. 1. 28. And sending the strength of â—rrour to beleeue a lye 2. Thes. 2. 11. It is hee which disceaueth Prophetes Ezech. 14. 9. Finally it is hee that sendeth also euyll spyrites geuing them commaundement to hurt and graunting them also efficacie or power to disceaue as 1. King. 22. 22. 23. and. 2. Chro. 18. 21. 22. Iob. 1. 12. and. 2. 16. These thinges being thus manyfest by these so playne testimonies let the Pellagians Freewyllians Annabaptystes Papistes and the rest of that fylthie rabble crye out if they lyst tyll they waxe hoarse and their heartes ake agayne that wée make God the Authour of sinne from which blasphemie wee are as farre as they are voide of Christian charitie in so iudging of vs ascribyng vnto God his prouidence the whole swinge in all thinges which as they procéede from him as hath béene shewed before are verie good albeit in respecte of the instrumentes whereby it pleaseth him in iustice sometyme to worke by they maye bee verie euyll FINIS Notes appertayning to the matter of Election gathered by the godly and learned Father â— Foxe AS touching the doctrine of Election thrée thinges must be considered Fyrst what Gods election is and what is the cause thereof Secondly how Gods election procéedeth in working our saluation Thyrdly to whome Gods election pertayneth and howe a man maye bee certayne thereof Betweene Predestination and election this difference there is Predestination is as well to the reprobate as to the elect Election onely pertayneth to them that are saued Predestination in that it respecteth the reprobates is called reprobationâ— in that it respecteth the saued is called election and is thus defined Predestination is the eternal decréemeÌ„t of God purposed before in himself what shal befall on al men eyther to salâ—ation or damâ—ation Election is the frâ—e mercie and grace of God in his owne wyll through faith in Christ his sonne chosing and preferring to lyfe such as pleaseth him In this definition of election fyrst goeth before the mercy and grace of God as the causes thereof whereby are excluded all workes of the lawe and merytes of deseruing whether they goe before fayth or come after So was Iacob chosen and Esau refused before eyther of them began to worke c. Secondly in that this mercy and grace of God in this definition is sayde to be free thereby is to be noted the proceeding and working of God not to bee bounde to any ordinary place or to any succession of chayre not to state and dignitye of personne nor to worthynesse of blood c. But all goeth by the meere wyll of his owne purpose As it is written Spiritus vbi vult spirat c. And thus was the outwarde race and stocke of Abraham after the flesh refused Which â—â—â—med to haue the préeminence â—nd theyr â—â—â—de after the spyrite raysed â—p to Abraham of the stones that is of 〈◊〉 Gentiles So was the outwarde Temple of Hierusalem and chayre of Mâ—yses which seemed to be of price forsaken and Gods chayre aduaunced in other actions So was talle Saule refused and lyttle Dauid accepted The rytche the prowde the wyse of this worlde reiected and the worde of salâ—ation dayly opened to the poore and myserable abiectes The hye Mountaynes cast vnder and the lowe valleys exalted c. Thyrdly where it is added in his owne wyll by this falleth downe the free wyll and purpose of man with al his actions counsayles and strength of nature According as it is written Non est volentis neque currentis sed miserentis dei c. It is not in him that wylleth nor in hym that runneth but in God that sheweth mercy So we sée howe Israel ranne long and yet got nothing the Gentyles vnneth began to set out and yet got the game So they which came at the fyrst howre dyd labour more and yet they whiche came last were rewarded with the fyrst Mat 20. The wyll of the Pharisée séemed better but yet the Lordes wyll was rather to iustifie the Publicane Luke 18. The elder sonne had a better wyll to tarry by his Father and so dyd indeede and yet the â—atte Calfe was geuen to the younger sonne that ranne awaye Luke 15. Whereby we haue to vnderstand howe the matter goeth not by the wyll of man but by the wyll of God as it pleaseth him to accept According as it is written Non ex voluntate carnis neque ex voluntate viri sed ex deo nati sunâ— c. Which are borne not of the wyll of the fleshe nor yet of the wyll of man but of god Furthermore as all then goeth by the wyll of God onlye and not by the wyll of man So againe heere is to bee noted that this wyl of God neuer goeth without fayth in Christ Iesus his sonne And therefore fowrthlye is this clause added in the diffinition through â—ayth in Christe his sonne which fayth in Christ to vs warde maketh altogeather For fyrste it certifyeth vs of Gods election for
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. â—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 haâ—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 fouÌ„dations of the world were layd but was declared in the last tymes for your sakes The fifth Aphorisme ALso wheÌ„ there is intreated of the destruction of the reprobats or ofcasts 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 vesselleâ— of mercie and his excellent power and also gentlenesse the better by comparison lifteth vs vp euen vnto that highe misterie vvhich in order goeth before all the causes of their damnation Of vvhich secreete doubtlesse there is no other cause known vnto men besides his righteous vvyll the which we ought reuerently to receaue as comming vndoubtedly from him vvhâ— is naturally iust and can no other vvay 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 writteÌ„ I haue loued Iacob but hated Esau. Where he doth not onlye say that Esau before he had done any good was ordeined vnto â—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 shâ—tteth out froÌ„ 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 y 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 auâ—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 saydâ— vnto you Ioh. 12. 39. 40. and Esa. 6. 10 Therfore they coulde not beleeue because â—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 offeÌ„ce 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 vvee must make a difference betweene the purpose of reprobating or ofcasting 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 vve haue causes expressed in the word of God to vvyt the corruption vnbeleefe and sinne the vvhich are necessary or must needes bee in respect of the falling out of them of the vesselles madâ— vnto dishonour Proues out of the worde of God. 2. Thes. 2. 9. The coÌ„ming of the which wicked man is by the working of Sathan with all power and signes and lying wonders 10. And with all deceyuâ—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 â—yes 12. That all they might be dampned which haue not beleeued the trueth but had pleasure in vnrighteousnesse Rom. 11. 20. Well through vnbeléefâ— they are broken
confession of faith not wauering for he is faithfull which hath promised 1. Cor. 2. 10. But God hath reuealed or opened them vnto vs by his spirite For the spirite searcheth all things euen the verie depthes of God. 11. For who hath knowne the thinges tâ—at are of man saue the spirite of man whiche is in him So also no man hath knowne the thinges that are of God saue the spirite of God. 12. Nowe we haue not receaued the spirite of the worlde c. Rom. 8. 16. Whiche selfe same spirite beareth wytnesse togeather with our spyrite that wée are the Sonnes of God. 1. Ioh. 3. 24. He that kéepeth his commaundementes dwelleth in him and he in him and hereby doo we know that he dwelleth in vs to wyt by the spirite which he hath geuen vnto vs. 1. Cor. 13. 9. For we know but in part and prophesie but in part 1. Tim. 6. 12. Fight the notable fight of fayth laye holde on euerlasting lyfe for which cause also thou art called and hast professed a notable profeâ—â—ion before many witnesses Gal. 5. 17. The fleshe lusteth against the spyrite and the spyrite against the fleshe and these are contrarie one to another that you doo not whatsoeuer yée wyll Rom. 6. â— What shall we say then Shall wée abyâ—â— in sinne that grace maye be more plenteous Hebr. 10. 23. Let vs holde fast the conâ—ession of fayth not wauering for he is faithfull which hath promised 24. And let vs consider one another to prouooke one another vnto loue and vnto good workes Iam. 3. 18. The fruite of righteousnesse is sowen with peace to the peace-makers 2. Pet. 1. 10. Wherefore brethren studie rather to make your calling and election sure For if ye doo these thinges ye shall neuer fall Rom. 8. 28. And we knowe that vnto them that loue Godâ— all thinges worke togeather for the best euen to them that are called of his purpose 31. What shall we saye then vnto these thinges if God be with vs who can be against vs Iob. 13. 15. Although he â—yll mée yet wyll I trust in him not withstanding I wyll reproue my wayes in his sight Rom. 5. 3. And not this onelie but we do also reioyce in troubles knowing that trouble worketh patience 1. Thes. 3. 3. That no man be mooued with these troubles For ye know that we are appointed thervnto 1. Pet. 4. 19. Therefore they which are afflicted or troubled by the wyll of Godâ— let them commende their soules vnto him in well dooing as vnto a faithfull creatour Iam. 1. 2. Brâ—thren accoumpt it for excéeding great ioye as often as ye fall into sundrie temptations Rom. 8. 16. Which selfe same spyrite beareth witnesse together with our spirite that we are the sonnes of God. Rom. 8. 38. For I am persuaded that neyther death nor life neyther Angels nor principalyties nor power neyther thinges present nor thinges to come 39. Neyther heyghte nor depth nor any thing created can separat vs from the loue of God which is in Christ Iesu our Lord. The thyrde Aphorismâ— NOwe as touchiâ—g the other parte in as much as the purpose of electing or chosing can not come into any maâ—â— his mind but therewith the contrarie oâ— it and that in lyke degree must needes runne in his thought that in the meane season I saie nothing of that vvhiche is manifest to vvyt that these two are verie oftentimes knitte togeather in the vvorde of God it appeareth I thinke that they doo great wrong vnto the spiâ—ite of God which would haue this part buried as curious or not necessary This therefore is also to be considred but yet suche moderation being vsed that the depth of God his iudgements maie put a byt into man his curiositie and in such finally that it be not applied priuatlie eyther to any man or vnto any certaine multitude For in this point it doth also differre from election that election as we haue shewed before is reuealed or opened vnto vs by the spirite of God not in others whose heart wee can not see but in our selues and reprobation or ofcasting is alwaie for the most part hidden from men vnlesse it bee opened by God out of order or more then ordinarilie For vvho knoweth vvhether God â—aue dâ—termined 1 at the verie last moment of his lyfe to haue mercie on him vvhiche hath spent all his vvhole lyfe â—n vvickednesse and sinne And yet there is no cause vvhy this hope shoulde strength then any man in his vvickednesse vvhen as I speake of those thinges vvhich vve ought to obserue and marke in others and suche examples of God his goodnesse are but rare or seldome and no vvyse man vvyll promise him selfe vpon vaine securitie or reachlesnes that vvhich is not in our hande 2 It is therefore suffycient that vve knowe generallie that there are certaine vesselles prepared to destruction 3 vvhiche for as muche as God hath not shewed vnto vs vvee ought dilligentlie according to our power to call euerie one to saluation both vvith example of lyfe and also with vvordes yea euen those of vvhome vvee are almost past hope vvhen as vve beholde their naughtie actes Proues out of the word of God. Luk. 23. 43. Iesus sayd vnto him beâ— ryly I say vnto thée this daye shalt thoâ— bewyth mée in paradice Rom. 9. 21. Hath not the potter powerâ— ouer the clay to make of the same lumpâ— one vessell vnto honor and an â—ther vnto dishonor 2. Tim. 2. 20. Furthermore in a great house not only vessels of golde and siluer but also of yearth and wood and some for honor and some for dishonor Math. 5. 16 Let your light so shine before men that they may sée your good workes and glorifie your Father which is in heauen 1. Cor. 9. 22. I became to the weake as one that was weake that I mighte winne the weake I became all vnto al that I myght by all meanes saue some 2. Tim. 2. 25. Wyth gentlenesse teaching them whiche are of a contrarye mynd c. 1. Pet. 2. 12. And haue your conuersation honest among the Gentyles that they which speake agaynst you as euyll 〈◊〉 may by your good workes which they shall sée gloryfâ—e God in the day of â—â—utation The fowrth Aphorisme THis meane if vve keepe vve also shall receiue much fruite by this doctrine For 1 first by the knowledge thereof we shall learne vvillinglie to yeeld our neck vnder the Maiestie of God that the more vve shall feare and reuerence him the more vve maie labour to make sure in vs the vvytnesse of our election in Christ. 2 Secondlie vvhen as vve shall â—â—ygentlie consider the difference of â—od his mercie made betweene men otherwyse subiecte vnto the lyke curse it can not bee chosen but that vvee must muche more vvyllinglie acknowledge and imbrace that singular goodnesse of God than if vve should make this grace of his common vnto all men or shoulde seeke the cause of
notâ— or consideration which is to considerâ— whether a man in this lyfe maye be certaine of his election To answere this question we haue first to vnderstand that although our election and vocation simply in déede he knowen to God onely him selfe a Priore yet not withstanding it may be knowne to euery particular faithful man a Posteriore that is by meanes whiche meanes is fayth in Christ Iesus crucified for so much as by his fayth in Christ a man is iustified and therebye made the childe of saluation reason must needes leads the same to bée then the chylde of election chosen of God vnto euerlasting â—yfe for howe can a man be â—aued but by consequence it followeth that hee must bée elected And therefore of election is truely sayde De electione indicandum est A posteriore that is to saye We must iudge of election by that whiche commeth after that is by our fayth and beléefe in Christ which fayth although in tyme it followeth after election yet is it the proper and immediate cause assygned by the Scripture which not onely iustifyeth vs but also certifyeth vs of the election of God. Wherevnto lykewise well agréeth this saying Election albeit in God it be the first yet to vs it is the last opened And therefore begynning first with creation I come from thence to redemption and iustification by fayth and so to election Not that fayth is the cause efficient of election being rather the effecte thereof but is to vs the cause certifycatorie or the cause of our certifycation whereby we are brought to the feeling and knowledge of our election in christ For albeit that election fyrst be certaine in the knowledge of God yet in our knowledge fayth onely that wée haue in Christ is the thing that geueth to vs our certyficate comfort of this election Wherefore whosoeuer desireth to be assured that he is one of the elect number of God let him not clyme vp to heauen to knowe but let him descend into himselfe and there searche his fayth in Christ the sonne of God Which if hée fynde in him not fayned by the working of Gods holy spyrite accordingly therevpon let him staye and so wrappe himselfe wholy both body and soule vnder Gods generall promyse and â—umber his head with no farther speculations knowing this that whosoeuer beleeueth in him shall not perysh loh 3. Shall not be confounded Rom. 9. Shal not see death Ioh. 8. Shall not enter into iudgement Ioh. â— Shall haue euerlasting lyfe Iohn 3. 7. Shall be saued Math 28. Act. 16. Shall haue remyssion of all his sinnes Act. 10. Shall be instifyed Rom. 3. Gal. 2. Shall haue flooddes flowing out of him of water of lyfe Ioh. 7. Shall neuer dye Ioh. 11. Shal be raysed in the last daye Ioh. 6. Shall fynde rest to his soule and shall bée refreshed Math. 11. Nowe then for so muche as we sée fayth to be the grounde wherevpon dependeth the whole condition of our iustifying let vs discusse in lyke maner what is this faith wherof the scripture so much speaketh of for the more plaine vnderstanding of the symple For many kyndes there be of fayth As a man maye beléeue euery thing that is true yet not euery trueth doeth saue neyther doeth the beleeuing of euery trueth iustifie a man He that beleeueth that God created all thinges of nought beléeueth trueth He that beléeueth that God is a iust God that he is omnipotent that he is mercyfull that he that is true of promyse beléeueth well and holdeth the trueth So he that beléeueth that God hath his election from the begynning and that he also is one of the same elect and Predestinate hath a good beleefe and thynketh well But â—et this beleefâ— alone except it be seasoned with another thing wyll not serue to saluationâ— As it aâ—ayled not the olde Iewes which so thought of themselues and yet thinke to this daye to bée onely Gods electe people Onely the fayth which auayleth to saluation is that whose obiect is the body and passion of Christ Iesus crucifyed so that in the aâ—te of iustifying these two fayth and Christ haue a mutuall relation and must alwayes concurrs together fayth as the action which apprehendeth Christ as the obiect which is apprehended For neyther doth the passion of Christ saue without fayth neyther doeth fayth helpe except it be in christ As we see the body of man sustayned by bread and drinkeâ— not except the same be receaued and conueyed into the stomacke and yet neyther doth tho receyuing of any thing sustaine mans body except it be meate and drinke which haue power to geue nourishment In lyke sort it is with fayth for neyther doeth the beléeuing of euery thing saue But onely fayth in the blood of Christneyther doeth againe the same blood of Christ profite vs except by fayth it be receaued And as the sonne being the cause of all lyght â—â—yâ—eth not but to them onely which haue eyes to see nor yet to them neyther â—â—esse they wyll open theyr eyes to receaue the lyght So the passion of Christ is the efficient cause of saluation But fayth is the condition whereby the sayde Passion is to vs effectuall And that is the cause why wee â—aye with the Scrypture that fayth onelye iustifyeth vs not excludinge thereby all other eâ—terne causes that goe before fayth As grace mercye election vocation the death of Christ c. All which be externe causes working our saluation through fayth But when we saye that fayth onely iustifyeth vs the meaning thereof is this that of all internall actions motions or operations in man geuen to him of God there is no other that contenteth and pleaseth God or standeth before his iudgement or can helpe any thing to the iustifying of man before him but onely this one action of fayth in Christ Iesu the sonne of God. For although the action of praying fasting almes patience charitie repentaunce the feare and loue of God bee his gyfts in man and not of man geuen of God to man yet bee none of all these actions in man imputed of God to saluation but onely this one action of faith in man vpon Christ Iesus the sonne of god Not that the action it selfe of beleeuing As it is a qualyty in man doeth so deserue but because it taketh that dignity of the obiect For as I sayde in the acte of iustifying Fayth as it is an action in man is not to be considered alone but must euer goe with this obiect and taketh his vertue thereof Lyke as the looking vp of the olde Isralytes dyd not of it selfe procure any health vnto them but the promyse made in the obiect which was the brasen Serpent wherevppon they looked gaue them health by their looking vp Euen so after lyke sort are we saued by our fayth and spyrituall looking vppe to the bodye
of Christ crucifyed which fayth to defyne is this To beléeue Iesus Christ to bée the sonne of the lyuing God sent into this worlde by his death to satisfye for our sinnes and so to receaue the same And thus much touching election and fayth with the order and explycation of the causes necessary to bée considered in our saluation whereby maye appeare howe for tho pretenced Catholiques doo swarue from the ryght minde of the Scriptures For where the Scriptures in declaring the causes of saluation doo sende vs onely to fayth as the onely condition whereby these causes haue theyr workyng these Catholiques doo quyte leaue out fayth and in stéedâ— thereof place in other condicions of merytes wylworkes pardons masses and especiall auricular confession with penaunce and satisfaction for our sinnes c. FINIS ¶ A briefe Treatise witâ— certayne Answers to the Obiections of the Aduersaries of this doctrine written by Anthonie Gylbie â—Hereas three yeeres ago dearely beloued I did write of this matter of Election Reprobation whiche is called Predestination in a certayn Commentarie vpon the Prophet Malachie by the occasion of this text I haue louâ—d Iacob and I haue hated Esau. The whiche Treatise by the rage of persecution partly perished and part dyd come of late to my handes accompting this doctrine so necessarie that vppon all occasions it ought with reuerence to bee vttred to the glory of God whiche so wonderfully appeareth in this his riche mercie towarde vs whome he chooseth from the fylthe of sinne to serue him in righteousnesse and to the beating downe of our corrupt nature whiche without this eyther mouÌ„teth by pride vnto presumption or falleth by infidelyty to desperation Because that without some taste of this diuine prouidence in Predestination there can bee no fayth but eyther a doubtfull wauering leading to dispayre which wée haue lefte in the Papisterye wyles wée looked to our owne weakenesse and infirmitie not able to endure one houre in the way of righteousnesse or else a vayne presumption of feyned holynesse whyles wee beeholde our owne beleefe and good works or the perfection that we doo imagine in our owne selues as doo the Annabaptistes Therefore I thoughte it good according to my simple Talent to testifie this truthe agayne vnto the worlde at the Printing of this worthy Table of the great lerned man Master Beza which is set forth in French Latin and Italian and now into Englyshe translated by our brother VV. VVhittingham wherein is most euideÌ„ntly set forth before our eies the chyefe ground of this doctryne and the principall poyntes thereof are so deepely opened that there seemed to wante nothing that was possible in fewe lynes to be vttered yet for the shortnesse therein all thinges can not be conteyned but that some briefe lessons for the vnlearned who hath not theyr sences fully exercised wyth such déepe sentences may well be adioyned as euery man hereafter shall héerevnto be moued by the spirit of God working in their hartes that many bearing wytnesse to the truthe of this most profitable doctrine nowe reuealed the mercies of God in choosing his chyldren may more and more daye by daye be disclosed and by the witnesse of dyuers consentyng togyther in one God the father of our Lord Iesus Christ may be gloryfyed For heerein chyefly standeth his prayse honor and glory that these his wonderfull mercyes toward hys Electe maye be praysed Nowe there is no meane more apte nor doctrine more conuenient to establysh the fayth of the Sayncts than to certyfye by the Scryptures that God hath chosen them before the begynnyng of the worldâ— to be holy to hym selfe and so wrytten theyr names in the booke of lyfe in the heanens that all theyr saluatyon resteth wholy vpon his handes and holy counsell that can by no meanes be altered or chauÌ„ged so that neyther death Diuell noâ—â—ell dare nowe accuse them that are by adoption grafted in Christ who are called of the eternall purpose bicause it is God that iustifieth and who dare condempne them It is Christ that is giuen for them how shall not all things with him be geuen to them also For them that he knew before them he ordeyned before that they should be lyke fashioned to the image of his sonne and whome hee appoynted before those also hee called and whome hée called those also he iustified and whom he iustifyed those also be glorifyed that his eternall purpose and counsell of God béeing once reuealed to his Saincts by the effectuall vocation and calling whiche is the iustifycation of fayth wrought in their heartes by the holy spirite they can no longer doubt neyther of Election Predestination saluation or glorifycation Neither can any thing more beate downe mans nature and the pride of his vayne heart than to behold the maiestie of God making them by grace so farre vnlyke one to the other who were bothe one altogither by nature the chyldren of wraths of vengeance damnation as the wonderful example of Iacob Esau doeth declare of whom the Lord pronounceth that he loueth the one hateth the other before they were borne and the terrible sentence agaynst Pharao whome the Scripture affyrmeth that God raysed vp to shewe vppon him his power and hardened hys hart to make his name knowne and such like which euery where are set before our eyes to cause man to fall downe before God and to feare his iudgementes But our Aduersaries obiect agaynst vs that this doctrine is an offence to many and that some abuse it to carnall lybertie I doo answere that Christe 〈◊〉 〈◊〉 â—â—umbling stone to many and all the 〈◊〉 of the Gospell is lykewise slaundered by the euill conuersation of others yet may we not prohibite the sweete floures from the Bées bicause Spiders sucke thence their poyson no more than wée maye stoppe the sunne to shyne bycause it hurteth sore eyes But that it may bée the glad tydings of saluation to the assurance of the fayth of the one and a cleare testymony of coÌ„demnation of the other to the beating downe of the pryde of man thys glorious counsel of the mightie God ought vnto all in this cleare reuelation of the Gospell to bee offered opened and publyshed Wherefore by the good wyll of God we entende to speake of this greate matter none other wayes neyther in any other sorte then the open Scriptures shall approue our sayings Therfore we say with the holy Apostle Sayncte Paule Blessed bee God the Father of our Lorde Iesus Christ whiche hath blessed vs with all spirytuall blessinges in heauenlye thinges vnto Christ lyke as he hath elected and châ—sen vs in him before the foundations of the worlde were layde that wée shoulde be holy and blamelesse before him by loue who hath predestinate vs that hee myghte freely choose vs to bee hys chyldren by Iesus Christ. Ephes. â— And thoughe there come some wycked men whiche were long before apoynted to this iudgement whiche doo turne the grace of our
God to lasciuiousnesse wantonnesse as holy Iude saythe yet knowe wée that wée are chosen by Iesus Christe that the glory of his grace hys fauour and mercy towards vs might be praysed For we are the electe and chosen kyndred and hys people by purchase that we shoulde shewe the vertue of him whiche hath called vs foorth of darknesse into this maruellous lyght This people ordayned to saluation only beleeueth Act. 13. For this Electe people onely was Christ sent into this world To them onely is the worde of saluation sent as Peter sayth To the Elect by the foreknowledge of God the Father 1. Pet. 1. Then to know what this election of God is and what in the Scriptures it doth signifye We describe and define election to bée the frée choyce of the good wyll of the almighty God appoynting and prescribing in the booke of lyfe before the begynning of the worlde whome he wyll haue to bée saued and coumpted amongest the iust Whome hée will haue holy and without faulte before him to be his children by adoption to set forth his glory This choyse his choosing this aforeappoynted purpose and ordinaunce of God is aboundauntlye set forthe in the first chapter to the Ephesians That this commeth of the free wil of God and his onely grace freely without our deseruing contrary to the vayne opinion of the Papists and Anabaptists â—he same chapter and the next chapter folowing dothe plainly testifie Ephe. 1. 2. And most euidently the Lord in his maiestie speaking to his seruant Moyses Exod. 33. declared all this to stande of his mercy saying I will haue mercy vpon whome it liketh me and I will shew mercy where it shall be my pleasure for so is the meaning of those wordes I wyll haue mercy vppon whome I will haue mercy Paul also declaring in this place the worke of God beetwixte these twoo children Iacob and â—saâ— Romaines 9. saythe thus of this frâ—â— Election wheÌ„ Rebeca was with child with one and the same father Isaack before â—he children were borne when they had neyther done good nor bad that the purpose of God whiche is by Election mighte stande it was sayde to hir not for the cause of workes but by the grace of the caller the elder shal serue the younger As it is written saythe hée Iacob I loued but Esau I hated Of the booke of lyfe Moyses speaketh Exod. 32. And Christ himselfe Luk 10. Saying to his Apostles Ioy you and be glad for your names are written in the booke of life in the heauens And in the. 69. Psalme it is spoken against the wicked Let them not be written amongst the Iust and put them forth of the booke of life And agaynst the false Prophet Ezechiel 13. Hée shall not bee in the counsaile of my people nor written in the booke of the house of Israell There be two finall causes also of this eternall purpose of the election the whiche Paule rehearseth in the first chapter to the Ephesians the one toucheth God the other perteyneth to man He hath Elâ—cted vs bee fore the foundations of the worlde sayth the Apostle that wée mighte be holy without blame And this anâ—wereth the wicked which woulde abuse the mercies of God to their lust Againe it followeth He hath Predestinate vs that he myght choose vs to be his chyldren that his name may be praysed And this stoppeth the mouthes of all our aduersaryes that saye that this doctrine is not to the prayse of God so that they must cease to sclaunder this doctrine vnlesse they wyll hynder the glory of God and denye the open Scriptures Now it is to bée noted and marked dylligently that this worde election is taken after two sortes in the Scripture sometymes as it sygnifyeth absolutely the free choyse wyll and appoyntment of God without the respecte of the reuelation of the worde and message of saluation And thus speaketh the holy Apostle Saint Paul of Election saying of the carnall Iacob They were enimyes concerning the gospell for your cause but concerning the Election they are beloued for their parents For the gyftes of God and his calling are suche that he can not repent Euen as you once were mysbeléeuers from God but nowe haue attayned mercy by theyr mysbeléefe that they should attayne mercie also This Election expresseth absolutely the secret purpose of God without the respect of reuelation of the woorde or any of our workes following Under this first kinde of Election were those hundreth and twentye thousande whiche God dyd choose and kéepe vnto hymselfe in Niniuie amongst the Idolaters and the seuen thousande which God dyd leaue for himselfe in Israell in the third booke of Kings the. 19. chap. Yea those that yet are not are thus elect chosen and amongst al nations both Iewes in this long blindnes banishmente from their cuntrey amongst the Turkes in theyr Idolatrous wickednes yea amongst the Edomites the Sabees the Indians and Ethiopians And in the late blyndnesse of the Popishe church wherein wee togither wyth our fathers were altogether Idolatrous all Hypocrites and counterfaite Christians thys absolute Election whereby the mercyfull Lord God did reserue and kepe his chosen vnto hym in all places all ages all countreys without respect of personnes dyd most euydently appeare Howbeit this secreete of Election must onely â—ee lefte to the Maiestie of God where when howe and whome he thereby saueth and sheweth his mercy For to the blynde iudgement of man all these people rehearsed and suche lyke seemeth reiect reprobate and cast awaye as appeareth by Ionas condempning the Niniuites by Elias condempning the Israelites and a long whyle vntyll God had by myracle from Heauen delyuered hym from that errour vnto the chyefe Apostle Peter iudging all the Gentyles to bee a polluted people farre from the fauour of God. The seconde kynde of Election is set â—oorth and knowne euydent and open by the spirite of God working in the harts of the Elect and chosen by fayth and trust in God his promyses through Christ teaching vs that we are the chyldren of God chosen to him selfe by Iesus Christ from the begynning and therefore preparing vs to an holy and blamelesse lyfe to the lawde prayse of the grace of god The which Election besydes the dayly eâ—perience of our consciences maye bee approued by the testymonies of these Scryptures compared together Esa. 59. Rom 8. Ephesi 1. Colos. 3. and a verie bryefe and perfecte description of thys Election 2. Thes. 2. in these wordes Wée ought to thanke God that he hath chosen you from the begynning by the sanctifying of the spyrite and the beleefe of the trueth to the which he hath called you by our Gospell to attayne the glorye of our Lorde Iesus christ By this gratious election was Iacob dearelye beloued in his Mothers wombe and Ieremie knowne vnto God before hée was fashioned in his Mothers wombe Ieremie 1. And to bee short all other the Electe of God are thus chosen sanctified and
works but prepared by the heauenly Father for his children before they dyd any works at all Lyke as the wicked haue theyr place of eternal torment there named for them before prepared and appoynted And in both twayne the workes both only declare what the trées are where out they spring and testifie what the fountaine is whence they flowe according asâ— our sauiour Christ saith the trée is known in Iesus Christ maye geue no occasion to the slouthfull fleshe eyther in our selues or others but after the example of the Scriptures we must alwayes exhort to good workes and so tame our bodyes and bring them into subiection as Paul sayth least whyles we preach to others we our selues be founde Reprobates 1. Corin. 9. The which sentence is euil aledged of the aduersaries of Election as though Paule myght haue become a Reprobate or as if that he had not bene certaine of his saluation but that it shoulde hang of his well dooings For he saith first in the same sentence I do so ruÌ„ne not as at an vncertain thing and so fyght not as one that beateth the ayre but as he sayth to the Romaines chap. 8. I am sure that neyther death nor lyfe neyther Angels nor rule neyther power neyther thinges present neyther things to come neither high neither low neither any other creature shal be able to depart vs from the loue of God in Christ Iesu our Lorde Lykewise they alledge foorth of the seconde Chapter to the Phillippians that Paule wylleth vs to workâ— our owne saluation but they doo not consider that he streight wayes addeth that it is God whiche worketh bothe the wyll and the worke And in the chapter before he saith that it is God which hath begon y good work and wyll finish it So that such Scriptures maye neuer bee alledged for workes agaynste grace for â—o set vp our saluation of our selues which onely commeth of mercy in the free Election wherby we were chosen in Christe Iesu and created a newe in him by his onely spirite to bring foorth good workes Therefore doo we conclude with Paule Romaines 11. that wée are saued and iustified freelye by grace not by workes for so grace were no grace and that all are shutte vp vnder synne that mercye may be vppon all vppon whome it pleasethe hym to shewe mercye And for the consideration of these greate mysteryes of Election and Reprobation we crye wyth Paule O â—he depth of the ryches of the wisedome â—f god How vnsearchable are his iudgements how incoÌ„prehensible his wayes For who hath geuen him first and he shâ— be recompensed For of him and througâ— him and for him are all thinges To him therefore be gloryeâ— for euer and euer So be it Rom. 9. ¶ I wyll shewe mercie vpon whome I wyll shewe mercieâ— and I wyll haue compassion vpon whome I wyll haue compassion Angustine his ansvvere to their vain obiection that are enemies vnto the doctrine of predestination saying that it maketh preaching to bee a thing needlesse Tvvo thinges to be obserued in the doctrine of predestination The counsayle decree and vvyll of God the fountaine of all causes * Or destructioâ—â— 1 Al things created vnto God his glorie 2 Men or dained some mercie to saluation others of iustice to damnation and that both to God his 〈◊〉 3 Titles vvhich the scripture gâ—â—ueth to the chosen Names geuen in the Scripture to the reprobates or cast avvayes Election lying hyd in the purpose of God. * God hath not chosen vs vnto salâ—uation because he did foresee that vve vvould be faithfull and do good vvorkes but onely because of free mercie it so pleased him and therfore also hauâ— vve faytâ— do good vvorks because it is God his good pleasure to grannt vs faith and abilitie and vvyll to doo good vvorkes The scripture vseth to alleadge the eternal purpose of God for confâ—rmance of our hope of saluation and not to stay in second causes aâ— faâ—th or calling nor in the frutes of these causes vvhich 〈◊〉 assure vs that vve haue them Ioh. 6. 45. It is vvritten in the prophetes and they shal be al taughâ— of God vvho so euer therefore hath hearde of the father aud hath learned cometh vnto me Psa. 54. 13. Reprobation or ofcasting lying hyd in the purpose of God. Mala. 1. â— A differnce betvveene the purpose of electing and election and betvveene the purpose of reprobating and reprobation Gods purpose in him selfe in man his saluatioÌ„ is the highest and chiefest cause and is to be deuided also goeth before our election vvhich is grounded in Christ and also before all other inferiour causes that follovv after it VVhy man vvas created in deede good but yet such a one as myghte of his ovvne accorde become euil Creation of man. corrupâ—ion * That is thou shalt moste assuredly die The fall of man coulde noâ— come to passe vvithout the vvyâ— and ordiâ—â— of God. * â—VVho vvhere a sort of phiâ—losophers that amongâ—ste other of their opinionâ— helde that God hath no care nor kepe of the â—hinges vvhich are done in the vvoâ—lde Aug. Euchâ— ad laureâ—â—â—um cap 9â— The finall end of God his counsail is neither the saluation of the electe 〈◊〉 damnation of the reprobats but the sâ—tting forth of his glory God is vvholy blamed of the vvicked for their corruption vvhere as in dede the cause is not in him but in their ovvne vvylfull naughâ—nesse The foundation or ground vvorke of election in verie act or deede A 〈◊〉 needfull Man is so far bound vnto sinne that he can not anie vvay deliuer him selfe or yet sasatisfie the lavve of God in the least point of the same God his iustice tempered vvith mercie The causeâ— vvhy Christ vvas made man. Iustification and Sanctâ—fication in Christe VVe finde more in Christ then vve lost in Adam Novv God in his euerlasting counsell hath vvrought that the benefits offred vnto vs in his sonne shoulde be effectual vnto vs or turne to our profite The firste declaration of â—lection Out vvarde calling effectuall God layeth before vs the haynousnes of our sinnes and the danger like to insue theron not to driue vs to desperation but to make vs runne vnto christ The lavv The gospel Preaching is the ordinarie means vvhereby Christ is opened vnto vs but yet not effectuall vvithout the invvard povver of the spirite The efficacie or forcâ— of the spirit VVhat maner of free vvyll is left after the fall VVhat things God his spirite vvorketh in the chosen Faith doeth laie holde on iustification and sanctification in christ Tvvo sortes of faith An historicall faith and a true faith True faith laying hold on iustification in Christ. Baptisme The Lordâ—â— Supper The chiefe ende of the sacraments Perceaueraunce or continuance to the ende Assured hope loue Faith is neâ—er plucked out of the hearts of the chosen albeit for a tyme it seme to be quenched The adoption or chosing or Iytle chyldren The olde Adam is the foundation