bodie they shoulde not heare with the assent of theyr bodie But why the one haue eares to heare and the other haue not that is to saye why it is giuen vnto the one of the Father to come vnto the Sonne and is not giuen vnto the other who hath knowne the minde of the Lorde Must that which is manifest be therefore denyed because that which is hydden can not be comprehended or knowen Also Cap. 15. Whether if when this is heard some are turned vnto a sluggishe heauinesse and slownesse being readily bent to fal froÌ„ labour vnto wantonnesse do goe after theyr lustes must therefore that be thought false which is â—ayd of the foreknowledge of God And â—yll not we also speake that which the â—cripture being witnesse is lawfull to â—peake By lykelyhoode we are afrayde â—â—ast he shoulde bee offended which canâ—ot take it and are not afraide least we â—lding our tongues that he which can â—ke the truth should be disceaâ—ed with â—â—sehoode Also Cap. 20. If the Apostles and the â—eachers of the Church which folowed â—em dyd both that they might intreate â—odly of the eternall election of God â—ight keepe the faithfull vnder the goâ—rnment of a godlye lyfe what is it â—t these our men being shutte vp with â—inâ—insible force of the truth do think â—t they saye well that it is not to bée â—eached vnto the people although it bee â—ue which is sayde of Predestinatiâ—n â—ay it must vtterly he preached that he â—hich hath eares to heare may heare â—d who hath eares to heare if he â—ue not receyued of him which promyâ—th that he wyll giue verilye let him that receyueth not refuse yet so that he which desyreth take and drinke drinke and lyue For as godlynesse is to bée preached that God maye be duely worshipped so also is Predestination that he which hath eares to heare may glory of the grace of God in God not in him selfe This is the minde of that most excellent man which notwithstanding putteth two conditions 1 One is if these matters be reasoned of according to the rule of the worde of God 2 The other if the selfe same which the scripture declareth as touching these matters bée expounded aptlye and vnto edifying of both these poyntes we haue purposed to speake in fewe wordes and fyrst of the doctrine it selfe and then of the vse and applying of it The second Chap. Of the euerlasting counsayle of God hyd in him selfe which notwithstanding is in the ende vnderstoode by the effectes The. 1. Aphorisme â—HE waies of 1 almightie God are 〈◊〉 vnsearcheable 2 without whose eâ—â—nall and vnchaÌ„geable decree nothing â—one any where of any man neyther â—erally nor particularly no not those â—â—gs are to be excepted 3 which albeâ—t in respect they are decreed of God â—g alwayes good and iust but in reâ—â—t they are done by Sathan and other â—â—l instrumentes are euyll and therâ—â— to bee detested and abhorred Proues out of the worde of God. Rom. 11. 33. O the déepe ryches both â—â—e wisdome and knowledge of God â—vnsearcheable are his iudgements â—his wayes paste finding out Rom 9. 20. But O man who art thou which pleadest against God Iob. 9. 10. 11. 12. Who doeth great thinges and vnsearchable yea marueylous thinges without number Loe he goeth by mee and I sée him not he passeth hye and I perceyue him not Doubtlesse he wyll take awaye who wyll cause him to restore againe who shall saye vnto him what doest thou Gen. 27. 20. And Isaac sayde vnto his sonne what is this that thou hasâ— found it so quickly my soÌ„ne who sayd because Iehoua thy God made it to come vnto my hande Ephe. 1. 11. In whome also we are chosen when we were Predestinate according to his purpose which bringeth to passe all things after the counsell of his owne wyll Exod 21â— 13. But he that hath not sayd wayte for him but God was the cause that he came to his hand then wyl I appoynt thee a place whyther hée shall flee Prou. 16. 33. The lotte is cast into the lappe and all the iudgement thereof is â—rom the Lorde â—Prouer 20. 24. The steppes of a man â—â—re ruled by the Lorde and howe shall a â—an vnderstande his owne way â—Prouer 21. 1. As the ryuers of waters â—â— is the Kings heart in the hande of the â—orde he turneth it whether soeuer it â—leaseth him â—Esa 14. 27. Because the Lord of hoasts â—â—th determined it who shall disanull â— his hande is stretched out and who â—all turne it away â—Iere 10. 23. O Lord I knowe that the â—aye of man is not in him selfe neither â—it in man that walketh to make reaâ—â—e his steppes â—Dan 4. 32. And all the dwellers of the â—â—th are coumpted as nothing and he â—th according vnto his wyl in the hoast â—heauen and in the dwellers of the â—â—rth neyther is there any that can â—aye his hande and saye vnto him â—hat doest thou â—Math 10. 29. Are not two Sparrowes â—ld for a farthing one of them shal not 〈◊〉 on the ground without your Father Eph. 2. 1. 2. And you hath he quickened when you were dead in trespasses and sinnes wherin in times past ye walked according to the course of this world after the Prince which hath rule of the ayre and of the spirite that nowe worketh in men that are disobedient 1. Sam. 16. 14. But the spyrite of the Lorde departed from Saul and an euyll spyrite sent of the Lorde feared him 2. Tim. 2. 26. And being escaped out of the snare of the Deuyll of whome they are taken captiues Gen. 45. 8. Nowe therefore you haue not sent mée hyther but God. Gen. 50. 20. When yée thought euyll against mée God disposed it vnto good that hée might doo according vnto this daye and saue much people a lyue Exo. 4. 21. And I wyl harden his heart that he shall not let the people goe Exo. 7. 3. But I wyll harden Pharaos heart and multiply my myracles and wonders in the lande of Egipt Exod 9. 12. And the Lorde hardened the heart of Pharao neither dyd he obey them according as the Lord had spoken vnto Moyses Exod. 10. 1. Goe in vnto Pharao For I haue hardened his heart and the heart of his seruauntes 20. And the Lord hardened the heart of Pharao Exod. 11. 10. But the Lorde hardened Pharaos heart he suffred not the children of Israel to depart out of his Land. Exod. 14. 4. And I wyll harden Pharaos heart and he shall follow after you and I wyll be glorified in Pharao 17. And I behold I wyll harden the heart of the Egiptians and they shal goe in after them and I wyl be glorifyed in Pharao and in all his hoast and in his Charets and in his horsemen Deut. 2. 30. But Sihon the Kinge of Hesbon woulde not let vs passe by him for the Lord thy God hath hardened his spirite made stubborne his heart that he might delyuer him into
24. Reade the Parrable of the Sower Act. 1. 16. Men and brethren this Scripture must needes haue beene fulfylled which the holie ghost foretolde by the mouth of Dauid as concerning Iudas c. 17. For he was numbred with vs and had obtained part of his ministerie Ioh. 6. 37. Whatsoeuer my Father geueth mee shall come vnto mee and him that coÌ„meth vnto mée I cast not away Ezec. 13. 9. And mine hande shall be vpon the Prophets that sée vanity and diuine lyes they shall not bée in the assemblye of my people neither shal they be written in the writing of the house of Israell c. 1. Ioh. 2. 19. They went out from vs but they were not of vs for if they had béene of vs they would doubtles haue continued with vs c. Ioh. 8. 34. Uerily veryly I say vnto you whosoeuer committeth sinne is the seruaunt of sinne Rom. 5. 12. Therefore like as by one man sinne hath entred into the world and by sinne death and so death went ouer all men in as much as al men haue sinned Rom. 6. 20. For when as ye were serâ—auntes of sinne ye were fréede from righteousnesse Rom. 7. 14. We know that the law is spirituall but I am carnall or fleshly sould to be subiect vnto sinne Rom. 8. 7. Because that the vnderstanding of the fleshe is enmitie against god For it is not subiecte vnto the lawe of God neyther in deede can bée 2. Pet. 2. 22. But it happeneth vnto theÌ„ which is wont to be sayd in the prouerb the dogge is turned againe vnto his vomyt and the sowe that was washed to hyr wallowing in the myre 1. Tim. 4. 1. For the spirit sayth plainly that it shall come to passe that in the latter times some shall fall from the fayth geuing héede vnto disceauing spirites and vnto doctrines of Deuyls Math. 12. 43. Read the parable of the seuen spirites Rom. 9. 19. Thou wilt then say vnto mee why is he yet angry For who hath withstood his wyll 2. Thes. 2. 6. Whose comming is by the working of Sathan with al power and signes and lying wonders 10. And wyth all diceit of vnrighteousnes in them that perish for that they haue not receaued the loue of the truth that they might be saued 11. And therefore God shall sendâ— them strengthe of disceyuing that they should beleeue lyes Ioh. 3. 19. And this is the condemnation that light is commen in the worlde but men haue loued darknes more then light because their workes are euyl Esa. 63. 1â— Wherefore hast thou O Lorde made vs to goo a straye from thy wayes thou haste made our hearte goo backe from thy feare Exod. 4. 21. Sée that thou doo all the wonders before Pharaoh which I haue put in thine hande and wyll harden his hearte that hée shall not let the people goe ¶ There are also moeâ— places vvhiche vve haue rehearted aboue Chap. 2. Aphorisme 1. Esa. 6. 10. Harden the hearte of this people and make his eares heauy and daube his eyes leste happyly he should see with his eyes and heare with his eares and his heart should vnderstand and when he is conuerted there should 〈◊〉 â—â—aling vnto him Rom. 11. 32. For God hath shut vp all 〈◊〉 vnder dissobedience that he might 〈◊〉 mercy on all Exod. 8 32 And Pharaoh hardened his 〈◊〉 this time also and let not the 〈◊〉 c. 〈◊〉 9â— 8. Harden not your heartes as 〈◊〉 Meriâ—ah as in the day of Massah in the Wildernesse Act. 7. 42. And God turned him selfe away and gaue them vp into the seruice of 〈◊〉 hoast of heauen as it is written in booke of the prophets Rom. 1. 29. Wherefore the Lord gaue thâ—â— ouer vnto filthy lustes 2. Reg. 22. 23. Now therefore beholde 〈◊〉 Lord hath put a spirit of lying in the 〈◊〉 of al thy Prophets and the Lord 〈◊〉 spoken euil vpon thee â—oh 1. 3. 2. The Deuyll put in the heart of Iudas to betray Iesus 2. Cor. 43. 4. But if our gospell bée hidden it is hidden in them that perish in whome the God of this worlde hath â—â—nded their mindes that is to say in the Infidelles or vnbeléeuers that the lyght of the glorious gospell of Christ who is the Image of God shoulde not shine vpon them 2. Tim 2. 26. And that being escaped out of the snare of the Deuyl by whome they are kepte prisoners they might receyue health of minde to his wyll 1. Tim. 1. 19. Hauing fayth and a good conscience which some haue put away and as concerning fayth haue made â—hypwracke Prouer. 16. 4. God hath made al things for him selfe yea euen the wicked man for an euyll daye Exod. 9. 16. And truely for this cause haue I ordayned thée that I might shew vnto thée my power and that they shoulde declare my name in the whole yearth Rom. 9. 21. Hath not the potter power ouer the clay to make of the same lump one vessell vnto honour and an other to dishonour 22. What and if God wyllyng to shew forth his wrath and to make knowen â—is power suffered with much gentleâ—esse the vesselles of wrath prepared to â—estruction The sixt Chap. Of the laste and full execution or performing of the counsell of Godâ— both in the chosen and also in the ofcastes The first Aphorisme FOrasmuch as God is verie righteousnesse it selfe it is meete that he should saue the ryghteous and condempne the vnrighteous 1 But they onelie amongste men are righteous vvho being vnyted and graffed in Christe by saith yea and also rooted in him and being made one bodie vvith him 2 are in him and by him iustifyed and sanctified that is made righteous and holie VVhereby it is proued 3 that the lyfe wherevnto they are ordained to the glorie of God doeth by a certaine right appertaine vnto them onelie Proues out of the word of God. Ioh. 17. 21. That all may be one as thou Father arte in mee and I in thee that they also maye bee one in vs that the worlde maye beleeue that thou hast sent mee Rom. 9. 5. For if being planted with him we haue growne in the likenesse of his death euen so shall we growe in the lykenesse of his resurrection or rysing againe Col. 2. 7. Rooted and buylt in him and stablished in the faith as ye haue beene taught abounding therein with thankes geuing 1. Cor. 10. 16. The cuppe of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ Rom. 8. 50. And whome he hath predestinated or foreordained these also hath he called and whome he hath calâ—ed those also hath hée iustified or made â—ighteous And whome he hath iustified 〈◊〉 made righteous those also hath hee â—â—lorifyed 1 Cor. 1. 30. But ye are of him in Christ â—esus who of God is made vnto vs wisâ—om and righteousnesse and sanctiuÌ„caâ—on and redemtion 2 Cor. â— 5.
beloued from the begyning from before the foundations of the world froÌ„ euerlasting to euerlasting For there is no chaunge of tyme with God seeing that all thinges are present in his syght For vnto him a thousande yeares are but one day but the course change of times are in vs our déedes our knowledge in mans chaungeable wisdome This Election must of necessitie driue downe the pryde wée haue of our owne strength our owne power our owne nature our owne frée wil our owne merites our owne iustification of our owne workes and bryng vs to the feelynge of the mighty power of God which worketh all in all things to the restoring of all things in our Christ both in Heauen and Earth by whome wée are called into this state long before appointed accordyng to his purposed pleasure by whose power all things are wrought that we may boldly say wyth the Apostle who dare laye any thing to the charge of the Elect of God It is God that iustifieth who is hée that can condemne Who can seperate vs whiche are this chosen Iacob from the loue of God. Can affliction Can anguish Can persecution Can hunger Can nakednes Can peryll Can the sword For I am perswaded sayeth he that neyther death nor life nor Angel nor power nor things present eyther thinges to come neyther heyght nor depth neyther any creature can separate vs froÌ„ the loue of God in Christ Iesu our Lorde Loe this is the loue wherwith the Lorde loueth his Iacob whereby we saye O heauenly Father Lord of heauen and earth it hath pleased thée that thou myght shewe thy great goodnesse most lyberally and freely towards vs before that we were and therfore before we had done eyther good or euyl without any our merytes or deseruinges onely through thy frée mercy to elect and choose ordaine and appoint vs heyres of euerlasting lyfe and thereby to make all things pertayning to our saluation so fyrme and sure that they cannot stagger wauer nor fayle Where contrariwise if they dyd hang of our worthynesse we should euer be doubtfull because euery man is a lyar al our righteousnesse is lyke a spotted cloath and nothing but counterfayte hypocrisie wayed in the ballaunce of thy seuere iustice But the grace of this thy frée Election maketh vs most certaine sure séeing no creature is able to take out of thy hande O god Wherefore wée doo lawde and magnifye thy name worlde without ende So bee it Now after this doctrine of election and loue of God towarde Iacob the hating and Reprobation of Esau must lykewise be declared and though the aduersaries of this doctrine doo seeme to denie that there is any such Reprobation of the wycked yet the wordes are so plaine in Malachie and Romanes 9. that nothing can be more euident For what can be more plainely spoken for this purpose then that God shoulde saye before the chyldren were borne that he hated Esau. What was this bâ—tred but the Reprobation Reiection and condemnation by God his owne moâ—th of this wicked Esau lyke as in the last verse of the fyrst Psalme where it is sayde that the Lorde knoweth the wayes of the iusâ—eâ— that is he hath them wrytten in his booke in the Heauens â—e loueth them as is sayd of Iacob he hath such care ouer them that they can not fall but vnto the glorye of God and theyr owne commodity and by the course of the contraries compared together in that Psalm it should be added the Lord knoweth not the wicked like as Christ sayth it shall bée answered vnto them I knowe you not the latter parte of the verse is that the way of the wicked shall perishe so that it appeareth to bee all one not to bee elected accepted and knowne of God and to perish and to be as a Reprobate condemned And Felinus foorthe of Kimhy doth note that that parte of the laste verse of the. 2. Psalme God beeing angrye you shall perishe foorthe of the waye dothe expounde this of the fyrste Psalme so that the Election knowledge loue and fauour of God and eternall saluation cannot be separate Like as his anger and hatred reprobation and condemnation consequently doo followe in Caine Esau Pharao Iudas the Pharisées and lyke obdurate persons so manifestly vttering them selues to bée of that sort whome God alwayes hated The chyldren not of Abraham but as Christ answereth vnto them of their father the deuyl who was a murtherer from the begynning lyke as his chyldren haue bene also euer syth the begynning of the world and therefore must of necessitie be hated of the most mercifull Lorde who is compelled by the order of his workes to vse these wicked roddes and cruel scourges for the chastisement of his childreÌ„ doing many times the works straunge from his nature that he may doo his worke of his mercy peculyar vnto his nature And than vtterly breake hate reiect and cast away into euerlasting fyre vtter destruction this rodde and scourge lyke a most merciful Father fauoring his children and hating the rodde Lyke as he sayth by his prophet Woo vnto Assur the rodde of my fury and the staffe of my indignation and after promyseth to breake the staffe and cast away the rodde Psal. 10. Suffering in the meane season yet these instruments of his wrath prepared vnto destruction with great patience for this ende that he maye vtter the ryches of his glory towards the vessels of glory which he hath prepared vnto glory Thus was Pharao the manifest scourge and rodde of God to correct to chastice to exercyse the Israelytes and to spreads the power of God through all the worlde Therefore was Moyses sent vnto him with the rodde of God his mighty mercy to breake in sunder this rodde of chastisement And the Lorde sayd vnto Moyses I haue appoynted thée to bée the God of Pharao and Aaron thy brother shall be thy Prophete thou shalt speake vnto him all that I commaunde thée And he shall speake vnto Pharao to let go the chyldren of Israel forth of his lande But I wyll harden his harte sayeth the Lorde and I wyll multyplie my sygnes and wonders in Egypt and hée shall not heare you And I wyll bryng myne Armie and people â—oorth of the Lande of Egypte by most greate iudgementes and the Egyptians shall know that I am the lord Exod 12. Againe the Lorde sayth Nowe shall I stretche my hande to stryke thée and thy people with a plague and thou shalt peryshe from the earth for therefore haue I caused thée to stande for so is the Hebrewe worde that I maye shewe in thée my strength and that my name maye bée renowned through all the earth Exod 9. Then the Lorde sendeth a great hayle so that feelyng the hande of God the tenth tyme Pharao was compelled to crye The Lorde is iuste and I and my people are synners as followeth in the same Chapter Yet for all this the Lorde hardeneth his harte that hée pursueth the chyldren
thine hand Ios. 11. 19. 20. There was not a Citie which made peace with the children of Israel besydes the Hiuites the inhabitantes oâ— dwellers in Gibeon all other they 〈◊〉 by battell For it came of the Lorde to harden theyr heartes to come against Israel in battell 1. Sam. 2. 25. And they hearde not the voyce of theyr Father because the Lord was minded to slaye them 2. Sam. 12. 11. So sayd the Lord behold I wyll rayse vp euyll against thée out of thine house wil take thy wiues before thine eyes and geue them to thy neighbour and he shal lye with thy wyues in the sight of this sonne 2. Sam. 24. 1. And the wrath of the Lord was moreouer angry against Israel and he styrred vp Dauid against them saying goe number Israel and Iuda 1. King. 12. 15. And the King heard not the people for the cause was from the Lorde that he might performe his word which he had spoken by the hand of Ahiiah the Silonite vnto Ieroboam the soÌ„ne of Nebat 1. King. 22. 23. Nowe therefore behold the Lorde hath put a spirite of lying in the moâ—th of all these thy Prophetes 2. Kin. 18. 25. And now haue I comen vp against this place without the Lord to destroy it The Lord sayd vnto mee goe vp against this Land and destroy it 2. Chron. 11. 4. Thus sayd the Lorde Goe not vp nor fyght against your brethren returne euery man vnto his own house for this thing is done of mee 2. Chro. 22. 7. And the treading down of Ochozias came of God. 2 Chron. 25. 20. And Amazias held not him selfe contented for it was of God that hee myght delyuer them into the hande of the enemie Nehem 9. 36. 37. Beholde we are seruants this day that in the land which thou gauest vnto our Fathers c. And it yéeldeth much fruit vnto the Kings which thou hast set ouer vs for our sinnes Iob. 1. 21. The Lorde hath geuen and the Lorde hath taken away the name of the Lorde be blessed Iob. 34. 30. Because a man that is an hypocrite raigneth and because of the offence of the people Psal. 105. 25. He turned their heart that they should hate his people and practise disceypt against his seruauntes Esa. 10. 15. Shall the axe boast it selfe against him that he weth therewith or shall the sawe set vp it selfe against him that moueth it as if the rodde should lift vp it selfe against him that taketh it vp or as if the staffe should exalt it selfe as though it were no woodde Esa. 54. 16. Beholde I haue created the Smyth that bloweth the coales in the fyre and him that bringeth forth an instrument for his worke I I saye haue created the destroyer to destroy Esa. 63. 17. Lorde why hast thou made vs to erre froÌ„ thy wayes and made vs to depart from thy feare Iohn 12. 40. and Esa. 6. 10. He hath blinded theyr eyes hardened theyr hearts least they should see with their eyes and vnderstand with theyr heart and should turne and I should heale them Iere. 48. 10. Cursed be he that doth the worke of the Lorde negligentlie and cursed bee hee whiche kéepeth backe his sworde from blood Act. 2. 23. Him I saye when you had â—aken being delyuered by the determiâ—ed counsell and prouidence of God ye haue slayne with wycked handes being fastened to the crosse Act. 4. 27. 28. For doubtlesse against â—hine holy sonne Iesus whom thou haddest annoynted both Herode and Ponâ—tius Pilate with the Gentiles and theâ— people of Israel were gathered together â—to doo whatsoeuer thine hand thy couÌ„sell had determyned before to be done Rom. 9. 18. Therefore he hath mercy on whome he wyll haue mercy and hardeneth whome he wyll harden 19. Thou wylt saye then vnto mée why is ye yet angrie for who hath resysted his hyll Rom. 11. 32. For God hath shut vp all in disobedience that he might haue mercy on all Gal. 3. 22. For the scripture hath shut vp all thinges vnder sinne that the promyse by the fayth of Iesus Christ might be geuen to them that beléeue â— Thes. 3. 3. That no man should bée moued in these afflictionsâ— For ye your selues knowe that wee are appoynted there vnto Rom. 8. 29. For whome he knew before those hee also Predestinated to bee made lyke the image of his sonne 1. Pet. 3. 17. For it is better if the wyll of God wyll so haue it that ye suffer for euyll doing 1. Pet. 4. 19. Wherefore let them that suffer according vnto the wyll of God commytte their soules vnto him in well doing as vnto a faithfull creatour The seconde Aphorisme THe selfe same God from euerlasting hath purposed and decreed in himselfe to create all things at their seasons to his glorye but namely men and that after two sorts altogether diuers the one to the other to wyt in such maner that some whome it pleaseth him according vnto his secreete wyl he maketh through mercy partakers of his glorie whom out of the word of God we do call vesselles of honour elect or chosen soÌ„nes of the promise and Predestinate or fore-ordained vnto saluation and in other whome also it pleaseth him to styrre vp to that ende he sheweth his wrath and his power that in them also he might be glorified whome lykewise we call vessels of dishonour and wrathâ— and vnapte to euerie good worke Proues out of the worde of God. Prou. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for an euyll daye Esa. 43. 6. I wyll say vnto the North geue and vnto the South kéepe not back Bring my sonnes froÌ„ farre my daughters froÌ„ the vttermost part of the earth 7. All shal be called by my name and I created them for my glory I formed them and also made them Eph. 1. 5. 6. Who hath predestinate or foreordayned vs whome he would adopt or chose into his sonnes through Iesus Christ vnto him selfe according to the good pleasure of his wyl vnto the praise of his glorious grace wherwith he hath made vs to be accepted or to be lyked of in that his beloued Rom. 9â— 23. And that he might make known the ryches of his glory towards the vesselles of his mercie the which he hath prepared vnto glory Rom. 8. 29. For whome he hath foreknown those also hath he Predestinate that they might bée made lyke the Image of his sonne Rom. 9. 7. 8. But in Isaac shal thy séede be called that is not they which are the children of the fleshe are the children of God but they whiche are the sonnes of the promise are coumpted in the séede Ro. 9. 21. Hath not the Potter power ouer the claye to make out of the same lumpe one vessel vnto honour and another vnto dishonour 1. Cor. 2. 7. But we speake the wisdom of God lying in a mistery that is euen the hyd wisedome which God had determyned
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
of and thou standest by â—ayth be not hye mindeâ— but feare 2. Cor. 4. 3. But if our gospell be hidden it is hyoden to them that perishe 4. In whome the God of this worlde hath blynded their myndes that is in the vnfaithfull least the light of the gospell of the glory of Christ which is the Image of God shoulde not shine vnto them Hebr. 12. 16. Let there be no fornicatour nor prophane or vncleane person as Esau which for one messe of meate solde his byrth right 17. For ye knowe howe that afterwarde also when he woulde haue obtained the blessing by the ryght of inherytaunce he was cast of for he founde no place of repentance although he sought that blessing with teares The seuenth Aphorisme SO when as the question of the sorting of the causes of saluatioÌ„ into degrees placing of theÌ„ as it were in a certaine new order in the saluation of the elect we do distinguish or make a differeÌ„ce between the purpose of electing or chosing the whiche God hath decreed in him selfe and the election or chosing it selfe the which is ordained in Christ so that this purpose of God in the rule and order of causes goeth before this election and all other thinges which follow after Proues out of the wordâ— of God. Rom. 8. 30. And whome he hath Predestinate or foreordained those also hath he called whome he hath called those also hath he iustified or made righteous And whome hée hath iustified or made righteous those also hath he gloryfied Ephe 1. 4. As he chose vs in him before the foundation of the worlde were layde c. 5. Who hath Predestinate or foreordained vs whome he woulde adopte or â—â—ose for his sonnes through Christ vnâ—â— him selfe according to the good pleaâ—â—re of his wyll The third Chap. ¶ Of the execution or fulfylling of the euerlasting counsaile in that which is common both to the elect or chosen and also to the reprobates or ofcastes The first Aphorismâ— THe Lorde to the ende he might execute or fulfyll that euerlasting counsayle vnto his glorie prepared him selfe away according vnto his infinite or endlesse wisedome which is common both to them which were to bee chosen and also to them which were to bee ofcastes For when as he had determined to shew forth a notable example of his mercie in the saluation of the chosen and also to make manifest his iust iudgement in condemning the ofcastes 1 It was of necesâ—itie that he shoulde shutte vp both of them vnder contumacie or disobedience and sinne that he might haue mercie on all the beleeuers 2 that is on the elect or chosen 3 for faith is a gifte of God peculiar or proper vnto the elect â— 4 and contraâ—y wise that he might finde matter of iust dampnâ—tion in those vnto whom it is geuen neither to beleeue neither yet to know the misteries or secretes of God. Proues out of the word of God. Rom. 11. 32. For God hath shut vp al vnder disobedience that he might haue mercy on all Gal 3 22. But the Scrâ—pture hath shut vp all things vnder sinne that the promise by the faith of Iesus Christ might be geuen to them that beléeue Act. 13 48 And the Gentiles hearing these things reioyced and glorified the word of the Lord and as many as were ordeyned vnto eâ—eâ—lasting life beléeued Eph. 2. 8. For ye are saued by grace through sayth and that not of your selues it is the gifte of God. 2. Thes. 3. 2. Fayth is not of all men or all men haue not fayth Tit 1. 1. According to the fayth of Gods elect or chosen and the knowledge of the trâ—th which is according vnto Godlynes 2. Unto the hope of eternall lyfe the which God that can not lye hath promised before the world beganne Phil. 1. 29. For vnto you it is geueâ— in Christ his cause not onelyâ— to beleeue in him but also to suffer for him Gal 3. 22. But the frute of the spirit is loue ioye peace long suffering gentlenesse goodnesse fayth c. Math. 13. 11. For vnto you it is not geuen to know the secréets of the kingdom of heauen but to them it is not geuen loh. 12. 37. And though he had done so many myracles before them yet they beleeued not in him 38. That the saying of Esay the prophet might be fulfilled which he spake Lord â—oho beleued our saying and vnto whom â—is the arme of the Lord opened 39. Therfore they could not beléeue becauâ— that Esay sayth againe 40. He hath blynded their eyes and hardened theyr hearts that they should not see with theyr eyes and vnderstand with theyr heart and should be conuerted and I should heale them The second Aphorisme THis therefore he did vvith such vvisdom that the whole faultes of the reprobates or ofcastes damnation resteth in themselues and that the vvhole praise of the saluation of the electe or chosen is vvholie to to be referred vnto his mercy for he dyd not create man in sinne for so vvhich God forbyd should he him selfe haue beene the Author of sinne and of his iustice he might not punishe it but rather hee made him after his owne Image that is in cleanesle and holynesse Proues out of the worde of God. Gen 1. 27. Therfore god created man after his owne image after the Image of god created he him male and female created he them Ephes. 4. 24. And put on that new man which after God is created in righteousnes and true holynes The thyrd Aphorisme HE afterwardes constrayned by none at all and driuen also by no necessity of concupiscence or lusteâ— as concerning his vvyl for as yet it vvas not bond vnto finne of his owne accorde and freely rebelling against God bequeathed himself vnto sinne and vnto both deaths That is of bodie and soule Proues out of the worde of God. Gen 2. 17. In the daye that thou eatest of it dying thou shalt dye Ro. 7. 20. But yet if I doo that I would not then is it not I that doo it but sinne that dwelleth in mée Rom. 5. 12. Wherefore as by one man sinne entered into the worlde and death by the meanes of sinne and so death went ouer all men insomuch as all men haue sinned The fourth Aphorisme YEt vve must confesse that this fall of man happened not by chaunce vvhen as the prouidence of God is stretched forth euen vnto the verie smallest things neither can any thing be saide to come to passe God not knowing of it oâ— else altogeather vvynking at it for so thinking the vvhich God forbyd vvee must be of the opinion of the Epicures Proues out of the worde of God. Mat. 10. 29. Are not two sparowes sold for a farthing and one of them shall not fall on the ground without your father 50. But the verie heyres of your heaâ— are all numbred Prou. 16. 33. The lotte is cast into the lappe but the whole iudgement of it
of the worde of God. Rmo. 10. 8. But what saith it the word is neare the euen in thy mouth and in thine heart This is that word of fayth which we preach 17. Then fayth is by hearing and hearing by the word of God. 2. Cor. 5. 18. And all these things are of God which hath reconcyled vs vnto himselfe through Iesus Christ and hath geuen the mynistery of reconciliation vnto vs. 19. For God was in Christ reconcyling the world vnto him selfe not imputing or laying theyr sinnes vnto them and hath put in vs this worde of recâ—ncyliation Iam. 1. 18. He because he would begat vs with the worde of truthe that wee should be as certaine first fruites of his creatures 1. Pet. 1. 23. Being borne a new not of mortall sâ—â—de but of immortall by the worde of the lyuing God which endureth for euer 25. But the worde of the Lorde endureth for euer And this is that worde which is preached among you Act. 16. 14. Whose heart the Lorde had opened that she shoulde geue héede to those thinges which were spoken of Paule Eph. 1. 9. The mysterie or secréete of this wyll being opened vnto vs according vnto his frée good pleasure which he had purposed in him selfe Colos. 1. 27. Unto whom God would make knoweÌ„ what are the riches of this glorious mysterie or secréet among the Gentyles that is of Christ among you who is that hope of glory Rom. 6. 20. For when as you were the seruanntes of sinne you were frée from righteousnesse Ioh. 6. 44. No man can come vnto mée vnlesse my Father which sent mée drawe him 65. Therefore I sayde vnto you that no man can come vnto mée vnlesse it be geuen vnto him of my Father Gen. 3. 8. And by an by they heard the voyce of the Lorde God walking in the garden in the coole of the day and Adam and his wyfe hyd them selues from the face of the Lord God in the myddest of the garden Rom. 5. 10. For if when we were enemyes wee were reconcyled or made freends with God c. Rom. 8. 7. Because that the vnderstanding of the flesh is enimyty against God. Ioh. 8. 47. He that is of God heareth the words of God ye therfore heare not because ye are not of God. Esai 53. 1. Who wyll beléeue our reporte and vnto whom is the arme of the Lord reueled or opened Ioh. 12. 36. 40. Therefore could they not beleeue because Esaias hath sayd againe he hath blynded theyr eyes and hardened their hearts lest they should se with theyr eyes and vnderstand with theyr heart and â—â—rne and I shoulde heale them Mat. 13. 13. Therefore speake I vnto them by parables because that séeyng they doo not sée and hearing they do not heare nor vnderstand Mat. 13. 11. Because that vnto you it is geuen to know the secrets of the kingdom of heauen but vnto them it is not geuen Ioh. 3. 3. Uerily verily I say vnto thée except a man be borne againe he can not sée the kingdom of God. Ioh. 4. 10. If thou diddest know that gifte of God and who he is that sayth vnto thée c. 1. Cor. 2. 14. But the naturall or fleshly man can not conceiue those thinges which are of the spirit of God for they are vnto him folyshnesse and he can not know them because that they are spiritually diâ—cerued 2. Cor. 3. 5. Not that wée are able of our selues to thinke any thing as of our selues Ephes. 2. 1. And you hath he together quickened when as ye were dead in offences and sinnes 3. Wherin in times past ye walked as is the course of this worlde after the prince that hath power ouer the ayre euen the spyrite that nowe worketh in men that are disobedient 3. Among whome also we all had our conuersation in time past in the lustes of our fleshe doing such things as lyked our fleshe and myndes and were by nature the chyldren of wrath as well as others Ezec. 11. 19. And I wyl geue vnto them one heart and I wyll put a new spyrâ—ts within theyr bowelles and I wyll take away the stony heart from theyr fleshe and wyl geue vnto them a fleshie heart Psal. 51. 12. Create a cleane heart in mée O God and renue a ryght spyrite within my bowelles Ioh. 6. 44. No man can come vnto me except my father which sent mée drawe him Ioh. 6. 45. It is written in the prophets and they shall be all taught of God whosoeuer therfore hath heard of my father and learned commeth vnto mée Psal. 119. 130. The doore or entrance of thy wordes doth lyghten and maketh the simple to vnderstand Ephes. 1. 17. That the God of our Lord Iesus Christthe father of glory maye geue vnto you the spirite of wisedome and reuelation through the knowledge of him 18. That the eyes of your minde being lyghtened ye may know what the hope is of his calling Esai 50. 5. The Lord God opened mine eare and I was not rebellious neither turned I backe Psal. 119. 18. Open myne eyes and I shall beholde the wonders of thy lawe 73. Thy handes haue made mee and prepared mée make mée to vnderstand and I shal learne thy coÌ„maundements 130. The doore or entraunce of thy words lighteneth it maketh the simple to vnderstand Col. 1. 9. Wherfore we also since the day that we heard of it cease not to pray for you and to desire that ye may be filled with all knowlege of his wyll with all wisdom c. The tenth Aphorisme AND fyrst this spyrite in the elect or chosen causeth that they be touched in deede with the feeling of that theyr calamitie or miserie secondlie it createth faith in them that they maie be able to performe the condition annexed orâ— kâ—yt vnto the preaching of the gospell Nowe this faith is after a manner two folde The one by the vvhich Christ is generallie and vniuersallie knowen 1 to wyt by the vvhich vvee doo geue assent vnto the historie of Christ and vnto the Prophecies vvritten of him vvhich faith is also sometymes graunted to the verie reprobates or ofcastes Another which is proper and peculiar vnto the electe or chosen standeth in this that vve applie vnto our selues as our owne Christe vniuersallie and indifferentlie offered to all men and be euerie one of vs made assured of our election which in deede afore time from euerlasting vvas hiddeÌ„ in the secrete of God but was afterward declared vnto vs 2 partlie by the inward teâ—â—monie or vvytnesse of our conscience â—â—rough the spirite of God being ioyâ—â—d vnto the externall or outward preaâ—â—ing 3 and partlie also by the power â—nd effycacie or vertue of the same spiâ—â—te vvhich bringeth to this poiut eueâ—â—e one of the electe or chosen being set 〈◊〉 lybertie from the bondage of sinne â—hat they beginne to wyl and to doo the â—hinges vvhich are of God. Proues out of the worde of God. Ierem. 31. 19. For after that I conuerâ—ed I
or his thinges which cannot be seene that is to saye his euerlasting powerâ— and Godhead are séene by the creation of theâ— world whylest that they are vnderstoodâ— by the things that are made to this endâ— that they should be vnexcusable Rom. 2 12. Whosoeuer haue sinned without the lawe shall perish also wyth out the lawe c. Româ— 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 Ionaâ— 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 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 Therefore albeit their stubburnnesse be necessarie yet is it wylling or of then owne accorde 6 vvhereof 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. â—erem 7. 28. And thou shalt saye vnto them this is the Nation whiche hath not obeyed the voice of the Lorde theyr Godâ— c. Prouerbs 1. 24. Because that I haue called and ye haue refused I haue stretched forth my hand and therâ— 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. 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 vvhose 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 vvhiche are of all men moste vnhappie doo also clyme â—he hygher that they maye haue the â—greater fall 1 for by the benefite of a â—ertaine grace they are entred thus farre â—hat they are also somewhat mooued to â—ast of the heauenlie gift 2 in so much â—hat for a tyme hauing receyued the â—eede they doo seeme to bee planted â—n the Churche of God 3 and doo also â—hewe vnto others the vvaie to saluatiâ—â—n But this is certaine that that spiâ—ite of adoption 4 vvhich vvee saide to bee proper vnto them vvhich are neuer caste forth 5 and vvhich are vvritâ—en in the secreete of the people of God â—vvas neuer communicatedâ— or imparted vvith them 6 for if they vvere of the elect or chosen they shoulde doubtlesse remaine with the electe or chosen All these therefore 7 because nâ—cessarylie but yet voluntarylie or vvyllynglie as they vvho 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 â—he â—yre They are forsaken I saye of God 10 vvho being moued with hâ—â— owne wyll the which no man can withâ— stande 11 and with their corruptionâ— and wickednesse notwithstanding 12 â—doeth harden them maketh fatte theyâ— heart stoppeth their eares fynallie blinâ— deth their eyes 13 and for the performaunce of this thing vseth partlie theirâ— owne euyll lustes wherevnto hee geueth them vp to the gouerned 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 vvhereof 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.
daylie against distrust vvith heauenlie armour 15 vve maie learne not to behaue our selues negligentlie but to continue stoutlie to honour him to loue feare and call vppon him 16 so that vve maie daylie more and more as touching vs as Peter sayeth Make our callinge and election sure And moreouer howe shall hee abyde sure and stedfaste against so many noisome temptacions vvithin and vvithout and against so many as the vvorlde termeth them assaultes of Fortune vvhiche hath not firste assuredlie grounded in his minde that vvhiche is moste true to vvyt that God according to his good pleasure doeth all thinges vvhatsoeuer they bee and vvhat instrumentes so euer hee vse to the profite of those that are his amongst vvhose number he must bee reckoned vvhich is set in this daunger Proues out of the worde of God. Rom. 8. 29. For whome he hath foreâ— knowne those also hath he foreordeyned to bée made lyke vnto the Image of his sonne that he might be the fyrst borne among many brethren 30. And whome he hath forehordeined those also hath he called an whome he hath called those also hath hée iustified or made righteous and whome he hath iustified those also hath hée glorified Eph. 1. 4. As he hath chosen vs in him before the foundations of the worlde were layd that wee shoulde be holy and vn blameable before him through loue 5. Who hath foreordeined vs whome he would adopt or chose vnto his sonnes through Christ in him selfe according to the good pleasure of his wyll 9. The mistery or secréete of his wyl being opened vnto vs according vnto his frée good will which he had purposed in him selfe Ioh. 10. 27. My shepe heare my voice and I knowe they follow mée Rom. 5. 2. Through whome also by â—aith we had this entry into this grace â—y which we stand and glory vnder the hope of the glory of God. Rom. 8. 38. For I am persuaded that neyther death nor lyfe neyther Angels â—or principalities neither powers neither things present nor things to come 39. Neyther height nor depth neyther any other thing creatâ—d can separate vs from the loue of God which is in Christ Iesu our Lord. â— Cor. 2. 10. But God hath reuealed or opâ—ned them vnto vs by his spirit For the spirit searcheth all thinges euen the depthes of God. 1. Iohn 3. 24. Hée tht kéepeth his coÌ„maundementes dwelleth in him and hâ— in him And by this doo we knowe that he dwelleth in vs towyt by his spirite which he hath geuen vs. Psal. 95. 7. 8. To day if ye wyll heare his voice harden not your hearts as in Meriba as in the day of Massa in the wildernes Ioh. 10. 27. My â—héepe heare my voice and I know them and they follow mée 2. Cor. 13. 5. Trye your selues wheâ—ther you bée in fayth or no proue your selues Whether you knowe your selâ—es or no to wyt Iesus Christ to be in you Gal. 4. 6. Because you are the sonnes of God God hath sent forth the Spirit of his sonne into your heartes crying Abba Father 1. Ioh. 3. 24. He that kéepeth his commaundementes dwelleth in hym and he in him and by this do we know that he dwelleth in vs to wit by the spyryt which he hath geuen vs. 1. Cor. 2. 10. But vnto vs hath God reueled or opened them by his spirite For the spirit searcheth al things euen the very depthes of God c. Rom. 6. All most in the whole Chapter 1. Iohn 3. 9. Whosoeuer is borne of God doeth not commytte sinne because his seede abideth in him neyther can he sinne because that he is borne of God. Rom. 6. 11. Lykewise gather ye also that ye your selues are both dead vnto sâ—nne and do also liue vnto God through Christ Iesu our Lord. 12. Let not sinne therefore reigne in your mortall body that you should obey sinne in the lustes of the body Ephes. 4. 29. Let no filthie speache come foorth of your mouth but if any be profitable for the vse of edifying that it maye mynyster grace vnto the hearers 30. And doo yée not make sadde that holy spirite of God by which ye are sealed vnto the daye of redemption Rom. 8. 26. Lykewise the spyrite also helpeth our infirmyties or we aâ—â—enesses for we knowe not what to praye as wée ought but the spyrite it selfe maâ—eth request for vs with sighes that can not be expressed Rom. 7. 24. Wretche that I am who shal delyuer mée from this bodie of death Rom. 8. 15. For ye haue not receaued the spirite of bondage vnto â—eare but ye haue receyued the spyrite of adoption through whome wée crye Abba Father 16. Which verie spirite beareth witnesse togeather with our spirite that we are the sonnes of God. Rom. 8. 27. But he that searcheth the heartes knoweth what is the meaning of the spirite because that hée maketh request for the Saints according to the wyll of God. Eph. 1. 13. In whome ye also haue hoped hauing heard the word of truth c. 14. Which is the earnest of our inheritaunce c. Eph. 4. 30. And make not sadde that holye spirite of God by whome you are sealed vnto the daye of redemption 2. Cor. 1. 22. Who also hath sealed vs and hath geuen the earnest of the spirite in our hearts Rom. 11. 29. For the gifte and calling of God are such that he can not repent him of them Hebr. 6. 17. Wherein God wylling abundauntly to shewe vnto the heyreâ— of promyse the vâ—chaungeablenesse of his counsel bound him self by an oath 2. Tim. 2. 19. But the foundation of God standeth sure hauing this seale The Lorde knoweth who are his And let euery one that nameth the name of of Christ depart from vnrightousnesse Rom. 8. 38. For I am persuaded that neither death nor lyfe neither Angels nor principalytyes nor powers neither things present nor thinges to come 39. Neyther height nor depth neyther any thing created can separate vs from the loue of God which is in Christ Iesu our Lord. Ioh. 3. 33. He that receyueth his witnesse hath sealed that God is true Rom. 4. 20. But he was made strong by fayth geuing the glory vnto God. 21. And being fully persuaded that hâ— was also able to doo that which hée had promised Rom. 5. 5. Hope maketh not a shamed because the loue of God is shed abroade in ourâ— heartes by the holy ghost which is geuen vs. Heb. 4. 16. Let vs therefore boldly approche vnto the throne of grace that we maie obtaine mercie and finde grace to helpe in tyme of néede 1. Cor. 1. 9. God is faithfull by whome ye are called into the fellowshippe of his sonne Iesus Christ our Lord. 1. Thes. 5. 24. He is faithful which hath called you who also wyll bring it to passe Heb. 10. 22. Let vs approche with a true heart and certaine perswasion of faith with pure heartes from an euyll conscience 23. And hauing our body washed with pure water let vs holde fast the
Sathan workyng in the disobedient chyldren Eph. 2. 2. Euen then also when as the Lorde most effectually or strongly and most iustly bringeth his worke to passe both by Satan him selfe and also by the bonde slaues of Satan 2. Tim. 2. 26. Wherefore wée doo euerye where acknowledge and reuerence the goodnesse and iudgements of God albeit the reason of them many tymes doo not to vs appeare And wée condempne both the instruments which are â—uyll and also naughtie wicked actions to wyt al the counsels and subtilties of Satan the enuie of Iosephes brethren and the selling of theyr brother the vngodlines and hardnesse of Pharao Absalom his mynde bent to kyll his Father and his detestable incest the vnaduisednesse also of Dauid him selfe the wickednesse of Semei the malyce and treacherie of Dauid his enemies the wycked fallyng away of Ierâ—boam and the tenne Trybes the rauennie of the Chaldeans the vnsatiable couetousnesse incredible Leacherie intollerable arrogancie of the Babylonians to be short all the wicked counselles and most sauage crueltâ—e of the vngodlye against the Church ¶ It is also manifest by very many and most plaine testymonies of the Scripture that God doeth punishe sinnes with sinnes and that with no ydle but very strong and effectuall yet notwithstanding most iuste permission or sufferaunce For it is hee that geueth Kinges in his anger Nehem. 9. 37. and Iob 34. 30. It is hee that causeth to erre Esa. 63. 17. Because he mingleth among them the spyrite of erroâ—r Esai 19â— 14. It is hée which hardeneth and turneth the hartes which blindeth the eyes which maketh druncke with the wyne of gyddinesse Exod. 4. 21. and 7. 3. and. 9. 12. and. 10. 1. and. 11. 10. and 14. 4. Deut. 2 29. Ios. 11. 20. and. 1. Sam 2. 2 and. 2. Paral. 22. 7. Psal. 105. 25. It is hâ—â— that punisheth his contempt geuing men vp into a reprobate mind Rom. 1. 28. And sending the strength of â—rrour to beleeue a lye 2. Thes. 2. 11. It is hee which disceaueth Prophetes Ezech. 14. 9. Finally it is hee that sendeth also euyll spyrites geuing them commaundement to hurt and graunting them also efficacie or power to disceaue as 1. King. 22. 22. 23. and. 2. Chro. 18. 21. 22. Iob. 1. 12. and. 2. 16. These thinges being thus manyfest by these so playne testimonies let the Pellagians Freewyllians Annabaptystes Papistes and the rest of that fylthie rabble crye out if they lyst tyll they waxe hoarse and their heartes ake agayne that wée make God the Authour of sinne from which blasphemie wee are as farre as they are voide of Christian charitie in so iudging of vs ascribyng vnto God his prouidence the whole swinge in all thinges which as they procéede from him as hath béene shewed before are verie good albeit in respecte of the instrumentes whereby it pleaseth him in iustice sometyme to worke by they maye bee verie euyll FINIS Notes appertayning to the matter of Election gathered by the godly and learned Father â— Foxe AS touching the doctrine of Election thrée thinges must be considered Fyrst what Gods election is and what is the cause thereof Secondly how Gods election procéedeth in working our saluation Thyrdly to whome Gods election pertayneth and howe a man maye bee certayne thereof Betweene Predestination and election this difference there is Predestination is as well to the reprobate as to the elect Election onely pertayneth to them that are saued Predestination in that it respecteth the reprobates is called reprobationâ— in that it respecteth the saued is called election and is thus defined Predestination is the eternal decréemeÌ„t of God purposed before in himself what shal befall on al men eyther to salâ—ation or damâ—ation Election is the frâ—e mercie and grace of God in his owne wyll through faith in Christ his sonne chosing and preferring to lyfe such as pleaseth him In this definition of election fyrst goeth before the mercy and grace of God as the causes thereof whereby are excluded all workes of the lawe and merytes of deseruing whether they goe before fayth or come after So was Iacob chosen and Esau refused before eyther of them began to worke c. Secondly in that this mercy and grace of God in this definition is sayde to be free thereby is to be noted the proceeding and working of God not to bee bounde to any ordinary place or to any succession of chayre not to state and dignitye of personne nor to worthynesse of blood c. But all goeth by the meere wyll of his owne purpose As it is written Spiritus vbi vult spirat c. And thus was the outwarde race and stocke of Abraham after the flesh refused Which â—â—â—med to haue the préeminence â—nd theyr â—â—â—de after the spyrite raysed â—p to Abraham of the stones that is of 〈◊〉 Gentiles So was the outwarde Temple of Hierusalem and chayre of Mâ—yses which seemed to be of price forsaken and Gods chayre aduaunced in other actions So was talle Saule refused and lyttle Dauid accepted The rytche the prowde the wyse of this worlde reiected and the worde of salâ—ation dayly opened to the poore and myserable abiectes The hye Mountaynes cast vnder and the lowe valleys exalted c. Thyrdly where it is added in his owne wyll by this falleth downe the free wyll and purpose of man with al his actions counsayles and strength of nature According as it is written Non est volentis neque currentis sed miserentis dei c. It is not in him that wylleth nor in hym that runneth but in God that sheweth mercy So we sée howe Israel ranne long and yet got nothing the Gentyles vnneth began to set out and yet got the game So they which came at the fyrst howre dyd labour more and yet they whiche came last were rewarded with the fyrst Mat 20. The wyll of the Pharisée séemed better but yet the Lordes wyll was rather to iustifie the Publicane Luke 18. The elder sonne had a better wyll to tarry by his Father and so dyd indeede and yet the â—atte Calfe was geuen to the younger sonne that ranne awaye Luke 15. Whereby we haue to vnderstand howe the matter goeth not by the wyll of man but by the wyll of God as it pleaseth him to accept According as it is written Non ex voluntate carnis neque ex voluntate viri sed ex deo nati sunâ— c. Which are borne not of the wyll of the fleshe nor yet of the wyll of man but of god Furthermore as all then goeth by the wyll of God onlye and not by the wyll of man So againe heere is to bee noted that this wyl of God neuer goeth without fayth in Christ Iesus his sonne And therefore fowrthlye is this clause added in the diffinition through â—ayth in Christe his sonne which fayth in Christ to vs warde maketh altogeather For fyrste it certifyeth vs of Gods election for
of 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