did repent Luc. 24. 4. 5. Then he opened their â—â—ind that they might vnderstand the scriptures Act. 16. 14. And a certaine woman named Lydia which solde purple in the Citie of the Thyatirians which worshipped God heard vs whose heart the Lord opened that she gaue heede vnto the thinges which Paule spakeâ— 1. Cor. 2. 10. But vnto vs hath God reuealed or opened them by his spyriteâ— For the spirite searcheth al things eueâ— the depthes of God. 11. For what man hath knowen theâ— thinges of man but the spyrite of manâ— which is in him So also the thinges which are of God no man knoweth but the spyrite of God. 12. And we haue not receaued the spirite of the worlde but the spyrite which is of God that we maye knowe those things which God hath geuen vnto vs. 16. For who hath knowne the minde of the Lorde that he might instruct him But we haue the minde of Christ. Colo. 1. 26. To wyt the mysterie or secréete hyd since the world began and from all ages but nowe is it made manifest vnto his Saints 27. Unto whome God woulde make knowen what is the ryches of his glorious mysterie or secréete amonge the Gentyles that is of Christ in you who is that hope of glorie Ephes. 1. 16. Making mention of you 〈◊〉 my prayers 17. That the God of our Lorde Iesus â—hrist the Father of glorie would geue â—nto you the spyrite of wisedome and â—euelation through the knowledge of â—im 18. That the eyes of your minde beâ—ng lyghtened you may knowe what is â—hat hope of his calling and what are â—he ryches of the glorie of his heritage â—n the Saintes â— Ioh. 3. 24. For hée that kéepeth his â—ommaundementes dwelleth in him and he in him and by this doo we know â—hat hée dwelleth in vs to wyt by the spyrite which he hath geuen vs. â— Ioh. 5. 20. But we knowe that the sonne of God is commen and hath geuen vs a minde to knowe him which is â—râ—e and wee are in him that is true that is in his sonne Iesus Christ he is verie God and lyfe euerlasting Rom. 8. 15. For you haue not receaued the spyrite of bondage vnto feare but you haue receaued the spyrite of adoption by whiche wée crye Abba that is to say father 16. The which very spirit witnesseth together with our spirit that we are the sonnes of God. Gal. 4. 6. And because you are sonnes God hath sent forth the spirit of his sonne into your heartes crying Abba that is to say Father Rom. 8. 14. For as many as are ledde by the spirit of God these are the sonns of God. 1. Ioh. 3. 10. By this are the sonnes of God and the sonnes of the Deuyl manifesâ— whosoeuer doth not exercise righteousnes is not of God nor he whiche loueth not his brother 1. Ioh. 4. 13. By this do we know that we dwell in him and he in vs because he hath geuen vs of his spirit 14. And we haue seene and beare witnes that the Father hath sent his soÌ„ne to be the Sauiour of the world Phi. 2. 13. For it is God which worketh in you both to wyl and to doo or both the wyll and the deede euen of his frée good pleasure Rom. 6. 18. And being made frée from â—nnne ye are made the seruants of righâ—eousnes The eleuenth Aphorisme THese are therefore the degrees or steppes by vvhiche it pleaseth the Lorde freelie to create in his electe or chosen that precious and peculyar gifte of faith vvhereby they maie laye hold on theyr saluation in Christe But because faith is onelie begunne in vs to the ende vvee maie bee able not onelie to perseuere or continue in it but also to profite vvhich thing is altogeather necessarie 1 for this cause fyrste of all vvee are imitiated or entred as it vvere into Relygion by the Sacramente of Baptisme moreouer besides the hearing of the vvorde that fayth is 2 againe â—ealed â—n vs by the sacrament of the Lord his Supper of the which Sacraments this verily is the chiefe end that they are certaine and effectual seales also charters of the faithfull communicating or partaking with Christ 3 vvho is made vnto them vvisedome righteousnesse sanctification and redemption 4 VVherfore it is verie often rehearsed in Paule that vve being iustified or made righteous by faith haue peace Proues out of the worde of God. Mar. 16. 16. He that beléeueth and is baptized shall be saued Act. 2. 38. Repente and be euery one of you baptized in the name of Iesus Christ vnto remission or forgeuenesse of sinnes and ye shall receyue the gifte of the holy ghost Rom. 6. 3. Know ye not that as many of vs as are baptized into Iesus Christ are baptized into his death 4. We are buried then togeather with hym through baptysme into his death that as Christe was raysed vp from the dead vnto the glorie of his Father so we also shoulde walke in a new lyfe Gal 3. 27. For all ye that are baptized into Christ haue put on Christ. Româ— 4 11. And he receyued the signe of circumcision which should seale the 〈◊〉 righteousnes of fayth which was in the uncyrcumcision Cololâ— 2. 12. Being buryed with him through baptisme by which also ye haue rysen againe with him through the faith of God working effectually who raysed 〈◊〉 vp from the dead Ephes. 5. 25. 26. Lyke as Christ loued â—â— congregation and gaue him selfe for 〈◊〉 sanctifie it or make it holy clensing 〈◊〉 with the washing of water throâ—gh the worde 1. Pet. 3 21. To the which the figure of baptisme now agréeing saueth vs also not in that the filth of the flesh is cast away but in that a good conscience maketh request vnto God by the resurrectâ—â—n or rising againe of Iesus Christ. 1. Cor. 10. 16. The cuppe of blessing which we blesse is it not the communion of the blood of Christ the bread which we breake is it not the communion of 〈◊〉 body of Christ 1 Cor. 1. 30. But ye are of him in Christ Iesus who is made vnto vs of God wisdom and righteousnes and sanctification and redemtion Rom. 3. 21. But now the righteousnesse of God is made manifest without the law being approbated both of the lawe and of the Prophetes 22. The righteousnesse I say of God by the fayth of Iesus Christ vnto al and vpon all whiche beléeue for there is no dyfference c. 24. And they are iustified or made righteouse fréely that is to saye by his grace through the redemption made in Christ Iesus 25. Whome God hath set forth to bée an appeasement through fayth in his bloud to declare his righteousnesse by the forgeuenesse of the sinnes that are passed Rom. 4. 2. For if Abraham were iustified or made righteouse by workes hee hath whereof he may glory but not with God. Rom. 5. 1. Therefore being iustified or made righteous by fayth we haue peace towardes God through our Lord Iesus
purpose and grace whiche was geuen vs in Christe béefore the tymes of the world 1. Pet. 1. 2. Chosen accordyng to thâ—â—oreknowledge of God the Father vntâ— sanctification of the spirite c. Mat. 10. 22. And ye shall be hated oâ— all men for my names sake but he thaâ— abydeth vnto the ende shall be saued Luk. 21. 19. But possesse your soules by your patience Rom. 2. 7. To them that continue glory and honour and immortallitie of well doing that is to them that séeke euerlasting lyfe Ioh. 6. 37. Whatsoeuer my Father geueth me commeth vnto mée and him that commeeh vnto mée doo I not cast forth 39. This is the wyll of my Father that whatsoeuer he hath geuen mée I should lose nothing of it Ioh. 10. 28. I geue vnto them euerlasting lyfe and they shal neuer perishe neyther shal any plucke them out of my hande c. Act. 13. 48. They beléeued as many as were ordayned vnto euerlasting lyfe Rom. 8. 30. Whome he hath iustifâ—ed those also hath be gloryfied 39. No thing created can seperate vs from the loue of God which is in Christ Iesu our Lord. 2. Tim. 2. 19. But the foundation of God remayneth sure hauing this seale the Lord knoweth who are his â— Ioh. 2. 19. They went out from vs but they were none of vs for if they had béene of vs they would doubtles haue taryed wyth vs. Rom. 5. 1. Being therefore made righteouse by fayth wée haue peace towards God through our Lord Iesus Christ. 5. And hope doth not make ashamed because the loue of God is shed abroad in our heartes by the holy ghost which is geuen vnto vs. Math. 5. 2. Be gladde and reioyce because your rewarde is great in heauen Rom. 8. 14. For as many as are led by the spirit of Godâ— are the sonnes of God. The seconde Aphorisme NOwe this is the vvaie to applie this doctrine The vvorkes of God euen the verie laste of them are such that a man can not iudge of them but after twoo sortes to wyt either after they are paste or else by the disposition of the seconde causes vvhich by long vse hee hath knowne to portende or geue a token of some certaine ende as is woont to come to passe in thinges that fall out naturallie in vvhich notwithstandingâ— men are vvonderfulle dymme sighted Therefore in this point that is of all other most hard it is no maruaile though the iudgement of man bee driuen into suche a narrowe straite that hee cannot but in this order vnderstande vvhat is determined of him in the secreâ—te counsell of god And now because this whole iudgement consisteth or standeth in the obseruation and marking of those causes vvhich do exceede or passe all power of nature vvee must needes flee some vvhither else to vvytâ— to the sentence of God set forth in his worde which wheras it is in infinite pointes more certaine then all man his coniectures or gesses it doeth no doubt bring vs also a more certaine iudgement 1 The Scripture therefore beareth vvitnesse that whomesoeuer God hath Predestinate or foreordained in his eternall purpose to adopte or choose vnto sonnes through Iesus Christ in him self the same also at the time appointed are so effectuallie called that they heare and imbrace the voice of the caller by which faith being made righteous and holie in Christ 2 they must also necessarilie bee glorified VVylt thou therefore who so euer thou art be assured of thy Predestination or foreordaining and so consequentlie of saluation which thou lookest for against all the assaultes of Sathan bee assured I saie not vvith doubtfull coniectures and suche as are gathered out of man his braine maye vvith suche as are no lesse certaine and sure than if thou haddest gone vppe into heauen it selfe and vnderstoode that secreet decree from the verie mouth of God Takâ— dilligent heede that thou beginne not aâ— that highest degree for else it wyl come to passe that thou vvilt not bee able to abide the exceeding great brightnesse of god Beginne therefore at the lowest degrees 3 and vvhen thou hearest the voice of God soundinge in thine eares and minde vvhiche calleth thee vnto Christ the onelie mediatour consider by litle and litle and search diligentlie 4 vvhether thou be iustified and sanctified that is made righteous and holie by faith in Christ for these are the effectes by the vvhich faith the very cause of theÌ„ in deede is knowne And this thou shalt know 5 partlie by the spirite of adoption crying vvithin Abba Father 6 partlie also by the power and vvorking of the same spirite in thy selfe namelie if thou feele and also indeede shew that although sinne doo dwell in thee yet it doeth not raigne in thee For vvhy Is not the holie ghost hee vvhich maketh that vvee doo not purposelie let lose all the raines vnto vngodlie and vvicked lustes as they vse to doo vvhose eies the Prince of this vvorlde hath blinded for else vvho moueth vs vnto praier albeit being neuer so colde and lyther VVho stirreth vppe in vs those vnspeakeable sighes and gronings 7 vvho after that vvee haue sinned and that sometimes vvittinglie and vvillinglie engendereth in vs that hatred of the sinne that vvee haue committed yea and that not for feare of punishment but because that vvee haue offended our moste mercifull Father 8 VVho I saie beareth vs vvitnesse that our sighinges are hearde and mooueth vs herevnto that vve dare boldelie call God our God and also Father euen after that vvee haue offended him 9 Is it not I praie you that spirite vvhome vvee haue freelie receaued being freelie geuen for a sure pledge of our adoption Nowe if vve maie gather faith by these effectes it remaineth that vvee vvere called and drawne effectuallie and by this calling againe the which vve haue shewed to bee proper vnto the sonnes of God is that vvhich vve seeke for throughlie vnderstoode to wyt that we are therefore geuen vnto the Sonne because in the â—uerlasting counsell of Godâ— vvhich he hath purposed in him selfe wee were predestinated or foreordained whome hee woulde adopt in his Sonne 10 VVhereof finallie ensueth when as wee are predestinate or foreordained by that most stedfast wyl of God which is grounded onelie vppon it selfe 11 and that no man can plucke vs out of the hande of his sonne and that continuaunce in faith is necessarie vnto saluation that the expectation or hope of our continuaunce and so consequentlie of saluation is also certaine so that it is vngodlinesse any more to doubt of it So farre of therefore is it that this doctrine shoulde make vs slouthfull and careles 12 that contrarilie this alone doeth open an entrie vnto vs to searche the verie depthes of God by his spirite and also to vnderstande them as the Apostle doeth plainelie witnesse that when as wee knowe them 13 and vvee knowe them onelie but in parte so long as vvee lyue heere 14 so that vvee must fight
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
compelled to crye and call to sigh and sobbe before theyr heauenly Father for the deliueraunce of this mortall and sinful booy subdued to vanitie and though they do most euidently perceyue how they are called from darknesse to lighte from loue of iniquitie to the hatred of the same from obedience somtime giuen to Sathan and to the lustes of the flesh to the obedience of the spirit whiche fighteth against the flesh and though I say they perceyuing this be not able to quench these raging lustes yet do they mourne and dayly lament calling for the grace of their heauenly father which lamentations sighings and sorowyngs of theyr sinnes bée the sensible féelings and liuely signes and tokens of Gods infallible and sure Election Wherefore whosoeuer shal féele these secret sighes and mournings thereby hating â—â—nne desiring therfroÌ„ to be delyuered considering theyr owne weaknes and by the fruite and a good man forth of the good treasure of his harte doth bring foorth good workes the euyll man euyl works This doth Iames byd vs to shewe our fayth of our workes and sayth that Abraham did thus vtter his faith by his works and Rahab by her workes and were iustifyed Where we are compelled with all the godly learned to expounde the worde iustifyed declared to bée iust or else we doo make Iames contrary to him selfe contrary to Moyses whose sentence he in the same place alledgeth contrarie to Paule and the whole course of Scriptures And thus muste all the generall sentence of woorkes bée vnderstoode that by these woorkes wherein God wyll haue vs to walke we are knowne to haue his spirite to be good trees so iudged by our fruites as is the good Apple tree by the Apples not that the Apples make hym good but testifye that hee is good and that it hath within it selfe a kindly power of good iuiâ—â— and norishment So we féeling the power of the spyryte workinge in our hartes Godlye motions and so brynging forth good fruites of fayth and good workes doo coÌ„firme our Election and vocation as Peter speaketh to our selues and others The seconde vse of workes is that God in vs by them may be gloryfied Whereof our sauiour Christ sayth Mat. 5. Let your lyght so shine before men that they séeing your good works may glorifie your father which is in heauen And this is the chiefe vse of good workes the laude and glorye of God where vnto wée were fyrst created in the earthy Adam now are a new restored by the heauenly Adam Christ Iesu to walke in good works to be holy blamelesse and without fault And to this ende that God in them might bee gloryfied doth scripture commend vnto vs good works setteth forth the crowne of glory to them that therin are exercised So ruÌ„ne that ye may obtaine sayth the Apostle labor for the crowne incorruptible 1. Cor. 9. Nowe because these latter dayes are the tymes wherein our Sauiour Christ dyd saye that â—ayth should fayle and charytie shoulde ware colde we that haue so cleare reuelation of Gods great mercyes wishing alwaies to be of more perfection let them with all thankes geeuinge vnto God reioyce knowing that this procedeth not from flesh nor bloud but froÌ„ the spirite of our head Iesus Christ who maketh intercession for his afflicted members who are his Sainctes with vnspeakeable gronings Whome though for a time hee doo permit to be afflicted both in spirite and bodie as sometimes he did Iob Ionas Ieremie and other yet at the ende hee giueth vnto them most triumphant victorie accordinge to the euerlasting purpose of his diuine prouidence who is to be feared reuerenced renowmed and praysed for euer So be it Heretofore haue we answered generally to them that woulde make God the Author of euyll and to them which do say that this doctrine taketh away exhortations and threatninges and the preachyng of the worde Nowe by the grace of God we wyl more briefly answere to some arguments whiche they bryng foorthe of the scriptures setting aparte all such cauyllations as mans reason whiche in Gods mysteries can neuer bée satisfyed by the craft of the deuyl doth excogitate inueÌ„t But first we wyl speake somthing of good workes the true vnderstanding of those scriptures which commend them vnto vs lest we should seeme to dissuade men from the same or exteâ—â—ate the meaning of the holy ghost in such sentences as our aduersaries doo wickedly peruert for the maintenance of mans power against this doctrine of grace free Election which dare affirme that by works they purchase part of theyr saluation the which as we haue sayde is freely geuen by this Election in Christ Iesu before the foundation of the world was layâ—â— The good works which are so in déede that is to say which proceede of the spirite of adoption the feeling of Gods mercies in electing calling iustifying fyrst of all haue this vse y they declare the power of God to bee in vs and the spyrite of Christ which doth conforme vs to his image and this is the ende whervnto we are Elected and Predestinate to be conformed to the Image of his sonne Rom. 8. Elected before the foundation of the world to be holy and blamelesse Eph. 1. Created vnto good workes which God hath prepared for vs to walke therein Eph. 2. These haue the reward as Paul sayth not onely of this lyfe but of the world to come Therefore sayth our Sauiour Christ. Math. 25. Come ye blessed of my father possesse the kingdome prepared for you from the begynning of the world I was hungry and ye gaue me meate I was thyrstie and ye gaue me drinke c. Of this excellent commendation and rewarde of good workes we do learne the dignity of the same not of the worthinesse of theÌ„selues which are neuer able to stand in Gods iudgementes for our very righteousnesses are as Esay sayth as clothes fylthily polluted but of the dignitie of the grace of the promise of God who worketh them in vs For it is God sayth Paul that worketh in vs both the wyll and also the worke euen of his purpose Phi. 2. Therefore all is of grace not of works least any should glory Ephes. 2. For if there were any power in our selues or dignity in the workes then had we some thing to glory but now that all is confessed to be of Gods free mercies and nothing of our selues we conclude that God crowneth and rewardeth his owne workes in vs that who so gloryeth should glory in the lord 1. Cor. 1 â—nâ— where some â—â—edge this place Ma. 26 so to commende workes that they shoulde bee the cause of the Election and the fauor of God they doo not consyder the fyrst wordes Come you blessed of my Father inheryte the kingdome prepared for you from the beginning of the world Wherin we may note that they beeing the blessed and beloued of the father are called to the inheritance of the heauenly kingdom not wonne by
before the worlde vnto our glorye Eph. 1. 4. As he hath chosen vs in him before the fouÌ„dations of the world were layd that wee should be holy and without eame before him in loue 2. Thes. 2. 13. But we ought to gyue thankes alwayes to God for you brethren beloued of the Lorde because God hath chosen you from the beginning vnto saluation through sanctificatioÌ„ of the spirite and faith geuen to the trueth 1. Pet. 1. 2. Chosen according to the foreknowledge of God the Father vnto sanctification of the spirite Exod 9. 16. And in déede for this cause haue I appointed thée to wytte to shew thée my power and that they should declare my name throughout the whole worlde Prouerb 16. 4. The Lord hath made all thinges for his owne sake yea euen the wicked for an euyll daye Rom. 9. 22. What and if God minding to declare his wrath and to make his power known hath suffered with much gentlenesse the vesselles of wrathâ— couched together to destruction The thirde Aphorismâ— THis election and chosing or Predestination and forcordaining vnto saluation being considered in the purpose of God it selfe that is to saie the decree it selfe and purpose of electing or chosing is the first fountaine of the saluation of the Sonnes of God and doeth not spring as some woulde haue it from the forâ—knowledge eyther of their faith or workes but rather of that onelie which is in the good pleasure of God it selfe from the which afterwarde doo both election or chosing and also faith and all good workes spring Proues out of the worde of God. Deut. 4 37. And because he loued thy Fathers he chose their seede after them and hath brought thée out of Egipt before him by his most mightie power Deut. 7. 7. 8. God hath not loued you and chosen you because you were more in number then al other people but because the Lorde loued you c. Ios 24. 2. And Iosua sayde to all the people Thus sayeth the Lorde God of Israel your Fathers dwelled beyonde the floodde in olde tyme as Thare the father of Abraham and the father of Nachor and serued other Gods c. Psal. 44. 3. For they possessed not the Lande with their owne sworde neither dyd their owne arme saue them but thy ryght hande and thy arme and the light of thy countenannce because thou â—aâ—oâ—â—edst them Iohn 15. â—6 You haue not chosen mée but I haue choseÌ„ you and ordained you that ye goe and bring forth fruite c. Act. 13. 48. And when the Gentyles heard these things they reioyced and glorified the worde of the Lord and beleued as manie as were ordeined vnto euerlasting lyfe Act. 22. 14. And he sayd the God of our fathers hath chosen thee that thou shouldest knowe his wyl and see that iust one shouldest heare the voice of his mouth Rom. 5 6. For Christ when we were yet of no strengthe at his tyme dyed for the vngodlye Ro. 9. 11. 12. For the children being not yet borne wheÌ„ as they had done neither good nor euyll that the purpose of God which is according vnto his electioÌ„ that is to say not of workes but of him y calleth might remaine sure it was said vnto her the elder shal serue the younger 13. As it is written I haue loued Iacob and haue hated Esau. 14. What shall we say then Is there any vnrighteousnesse with God God forbyd 15. For he sayth vnto Moyses I wyll haue mercie on him on whome I wyll haue mercy I wyl haue compassion on him on whome I wyl haue compassion 16. So then Election is not in him that wylleth neyther in him that runneth but in god that sheweth mercie 18. Therfore he hath mercy on whome he wyl and whome he wyl he hardneth 25. And that he might make knowne the ryches of his glory vpon the vessels of mercie which hée hath prepared vnto glorie Rom 11. 7. What then Israell hath not obtained that which he séeketh but the Elect haue obtained it and the rest haue beene hardened 35. Or who hath geuen vnto him first and it shall be geuen vnto him againe 1 Cor. 4â—7 For who separateth thee and what hast thou that thou hast not â—eceaued If thou hast receyued it why reioycest thou as though thou haddest not receyued it Eph. 1. 4. As he hath chosen vs in him before the foundatioÌ„ of the world were laide that we shoulde be holy and without blame before him in loue 5. Who hath Predestinate or foreordained vs whome hée woulde adopt or chose into sonnes through Iesus Christ vnto him selfe according to the good pleasure of his wyll 11. In whom also we are chosen when we were Predestinate or foreordayned according to the purpose of him which worketh al things after the counsell of his owne wyll Ephe. 2. 10. For we are his workmanshyp created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Colos. 1. 12. Geuing thankes vnto the Father which hath made vs meete to bée partakers of the inheritaunce of the Saintes in lyght 2. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according vnto our works but according vnto his owne purpose and grace which was geuen vs in Christe Iesus before the tymes of the worlde The fowrth Aphorismâ— THerefore the Scripture as ofâ—en as it vvyll strengthen the sonnes of God vvith assured hope stayeth not eyther in the testimonies or vvitnesses of the second causeâ— that is to saye in the ftuites of faith nor yet in the seconde and next causes them selues to wyt faith and vocation or calling but ascendeth or clymeth vp vnto Christ him selfe in whom notwithstanding as in the head we are in very deede electe and adopted and afterward goeth vp euen vnto that euerlasting purposeâ— vvhich God hath purposed in no other than in him selfe Proues out of the worde of God. Math. 25. 3 Then shal the King say vnto them which shall be at his right hand come ye blessed of my Father possesse the kingdom prepared for you before the foundation of the world were layde Iohn 6. 40. And this is the wyl of him which sent mée that euery one which sâ—â—th the sonne beleeueth in him should haue euerlasting lyfe and I wyll rayse him vp at the last daye Act. 13. 48. And the Gentyles hearing these thinges reioyced and glorified the word of the Lord beléeued as many as were ordayned vnto euerlasting lyfe Rom. 8. 29. For whome he hath foreknowen the same also hath he Predestinate or foreordained that they should be lyke the Image of his sonne Rom. 9. 8 Not they which are the children of the flesh are the children of God but they which are the chyldren of the promise are coumpted in the seede 11. For the chyldren not being yet born when as they had done neyther good nor euyl that the purpose of God which is according vnto his election that is to
were not redeemed with corruptible thinges as syluer and golde from your vaine conuersation c. 20. Whiche was foreordained before the foundation of the worlde were layd but was declared in the last times for your sake Iosua 24. 2. And Iosua sayde vnto all the people Thus sayth the Lorde God â—f Israel your Fathers dwelt beyonde â—he flood of olde tyme euen Thare the Father of Abraham and the Father of Nachor and serued other Gods. 3. And I tooke your Father Abraâ—am from the place which was beyond the flood Ezec. 16. 8. And I passed by thée and sawe thée and beholde thy tyme was as the tyme of loue and I spread my garmentes ouer thée I couered thy shame c. Esai 65. 1. I made my selfe manifest to them that asked not I was founde of them that sought mée not I sayde Beholde mée beholde mée vnto a Nation that called not vpon my name Eph. 2. 3. Among whome also we all had our conuersation in tymes paste in the lustes of our flesh doing such things as pleased our fleshe and our mindes were by nature the sonnes of wrath as well as they 4. But God which is rytch in mercie for his great loues sake wherewith he loued vs. 5. Euen when we were dead by sinnes raysed vs vp togeather through Christ by whose grace ye are saued 11. Wherefore remember that ye béeing in times past Gentyles in the fleshe whiche were called vncircumâ—icion of that which is called cyrcumsicion in the fleshe and which is made with handes 12. That ye were I saye at that time without Christ and were alâ—aunts from the common wealth of Israel and were straungers from the couenaunt of promise hauing no hope and were without God in the worlde 13. But now in Christ Iesus ye which once were farre of are made neere by the blood of Christ. Rom. 5. 10. For if when we were enemyes wée were reconcyled or made friendes with God by the death of his sonne much more being now reconciled or made friendes wée shall be saued by his lyfe 1. Pet. 2. 10. Ye which were sometyme no people are nowe the people of God which were not vnder mercy haue now â—btayned mercie Ioh. 9. 41. If ye were blind you should haue no sinne but now ye say we see and therefore your sinne remaineth Ioh. 3. 19. And this is the condemnation that light is comen into the worlde but men haue loued darknes more then â—light because their workes are euyll Rom 1. 18. For the wrath of God is reuealed from heauen against al vngodlinesse and vnrighteousnesse of men as who with holde the truth vniustly Rom. 2. 15. Who shewe the effect of the law written in their heartes their conscience also bearing witnesse and their thoughtes accusing one an other or excusing Act. 14. 17. All though hée hath not suffered him selfe to be without witnes in that he doeth good vnto vs geuing vs raigne fruitful seasons from heauen filling our heartes with foode and gladnes Ro. 2. 14. For wheÌ„ the Gentyles which haue not the law do by nature y things of y law they hauing not the law are a law vnto them selues Act. 14. 17. Althought he hath not suffered him selfe to be c. Rom. 7. 7. What shall we say then Is the lawe sinne God forbyd naye I had not knowne sinne but by the lawe For I had not knowen luste except the lawe had sayd thou shalt not luste 1. Tim. 2. 5. For there is one God and also one mediator of God and man the man Iesus Christ. 2. Tim. 2. 25. Instructing them whiche are contrary minded if God at any time wyll geue vnto them that they may repent and know the truth 19. And that being escaped out of the snare of the Diuyll of whome they are taken captiue they may receyue helth of minde to do his wyll Act. 2. 37. When they heard these things they were pricked in heart and sayd vnto Peter and vnto the rest of the Apostles men and brethren what shall we doo 38. And Peter said vnto them Repent and let euery one of you be baptized in â—he name of Iesus Christ c. 1. Ioh. 2. 1. Litle children these thinges â— wryte vnto you that you shoulde not â—inne But if any man sinne c. The Seuenth Aphorisme THerefore after that seuere or sharpe preaching of the lawe 1 hee setteth foorth vnto them grace and gentlenesse of the gospell yet adding this condition if they beleeue in Christ 2 vvho alone can delyuer them from condemnation 3 and geue vnto them power and right to obtaine the heauenlie inheritaunce Proues out of the word of God. Ioh. 1. 12. And as many as receiued him â—he gaue vnto them this dignitie to bée made the sonnes of God to wyt vnto them that beléeue in his name Ioh. 3. 16. For so God loued the world that he gaue his only begotten sonne c. Rom. 1. 19. For I am not ashamed of the gospel of christ For it is the power of God vnto saluation vnto euery one that beléeueth to the Iew first and also to the Gréeke Rom. 8. 1. Now therefore there is no condempnation to them whiche are in Christ Iesus that is which walke not after the fleshe but after the spyrite 1. Ioh 2. 1. My lyttle chyldren these things write I vnto you that you sinne not If any man sinne we haue an aduocate with the Father Iesus Christ the righteous c. Ioh. 〈◊〉 And as many as receiued him he gaue vnto them this dignitie that c. Ioh. 3. 16. For God so loved the world c. Rom. 1. 16. For I am not ashamed of the gospell of Christ c. Rom. 5. 1. Being therefore iustifyed or made righteous by faith we haue peace towarde God through our Lorde Iesus Christ. The nynth Aphorisme AND because all these thinges should bee done in vaine if God dyd sette foorth these secreetes vnto men onely by the outwarde preaching of his worde vvrytten and openlie published in the Churche of God 1 vvhiche notvvithstanding is the ordinarie and necessarie instrument by supposition vvhereby Iesus Christ is communicated or imparted vvith vs 2 therefore vvhen as hee hath to doo vvith his electe and chosen togeather vvith the outwarde preaching of the vvorde hee ioyneth the inwarde power of the holie spyrite vvhich doeth not as Sophisters doo suppose repayre or renewe the remnauâ—tes of theyr free vvyll for vvhatsoeuer freevvyll is lefte vnto vs it doeth consiste or lye in this 3 that vvee sinne vvyllinglie 4 shunnishe God 5 hate him 6 yea and moreouer can neither heare him 7 nor beleeue him 8 nor acknowledge the gyfte of God 9 no nor once so muche as thinke any good thing 10 and to bee short that vve bee vvholy subiecte vnto vvrath and the curse 11 But contrararywise rather turneth theyr stonie heartes into fleshie 12 draweth 13 teacheth 14 lightneth their eyes 15 openeth their sence heart eares and vnderstanding Proues out
of the worde of God. Rmo. 10. 8. But what saith it the word is neare the euen in thy mouth and in thine heart This is that word of fayth which we preach 17. Then fayth is by hearing and hearing by the word of God. 2. Cor. 5. 18. And all these things are of God which hath reconcyled vs vnto himselfe through Iesus Christ and hath geuen the mynistery of reconciliation vnto vs. 19. For God was in Christ reconcyling the world vnto him selfe not imputing or laying theyr sinnes vnto them and hath put in vs this worde of recâ—ncyliation Iam. 1. 18. He because he would begat vs with the worde of truthe that wee should be as certaine first fruites of his creatures 1. Pet. 1. 23. Being borne a new not of mortall sâ—â—de but of immortall by the worde of the lyuing God which endureth for euer 25. But the worde of the Lorde endureth for euer And this is that worde which is preached among you Act. 16. 14. Whose heart the Lorde had opened that she shoulde geue héede to those thinges which were spoken of Paule Eph. 1. 9. The mysterie or secréete of this wyll being opened vnto vs according vnto his frée good pleasure which he had purposed in him selfe Colos. 1. 27. Unto whom God would make knoweÌ„ what are the riches of this glorious mysterie or secréet among the Gentyles that is of Christ among you who is that hope of glory Rom. 6. 20. For when as you were the seruanntes of sinne you were frée from righteousnesse Ioh. 6. 44. No man can come vnto mée vnlesse my Father which sent mée drawe him 65. Therefore I sayde vnto you that no man can come vnto mée vnlesse it be geuen vnto him of my Father Gen. 3. 8. And by an by they heard the voyce of the Lorde God walking in the garden in the coole of the day and Adam and his wyfe hyd them selues from the face of the Lord God in the myddest of the garden Rom. 5. 10. For if when we were enemyes wee were reconcyled or made freends with God c. Rom. 8. 7. Because that the vnderstanding of the flesh is enimyty against God. Ioh. 8. 47. He that is of God heareth the words of God ye therfore heare not because ye are not of God. Esai 53. 1. Who wyll beléeue our reporte and vnto whom is the arme of the Lord reueled or opened Ioh. 12. 36. 40. Therefore could they not beleeue because Esaias hath sayd againe he hath blynded theyr eyes and hardened their hearts lest they should se with theyr eyes and vnderstand with theyr heart and â—â—rne and I shoulde heale them Mat. 13. 13. Therefore speake I vnto them by parables because that séeyng they doo not sée and hearing they do not heare nor vnderstand Mat. 13. 11. Because that vnto you it is geuen to know the secrets of the kingdom of heauen but vnto them it is not geuen Ioh. 3. 3. Uerily verily I say vnto thée except a man be borne againe he can not sée the kingdom of God. Ioh. 4. 10. If thou diddest know that gifte of God and who he is that sayth vnto thée c. 1. Cor. 2. 14. But the naturall or fleshly man can not conceiue those thinges which are of the spirit of God for they are vnto him folyshnesse and he can not know them because that they are spiritually diâ—cerued 2. Cor. 3. 5. Not that wée are able of our selues to thinke any thing as of our selues Ephes. 2. 1. And you hath he together quickened when as ye were dead in offences and sinnes 3. Wherin in times past ye walked as is the course of this worlde after the prince that hath power ouer the ayre euen the spyrite that nowe worketh in men that are disobedient 3. Among whome also we all had our conuersation in time past in the lustes of our fleshe doing such things as lyked our fleshe and myndes and were by nature the chyldren of wrath as well as others Ezec. 11. 19. And I wyl geue vnto them one heart and I wyll put a new spyrâ—ts within theyr bowelles and I wyll take away the stony heart from theyr fleshe and wyl geue vnto them a fleshie heart Psal. 51. 12. Create a cleane heart in mée O God and renue a ryght spyrite within my bowelles Ioh. 6. 44. No man can come vnto me except my father which sent mée drawe him Ioh. 6. 45. It is written in the prophets and they shall be all taught of God whosoeuer therfore hath heard of my father and learned commeth vnto mée Psal. 119. 130. The doore or entrance of thy wordes doth lyghten and maketh the simple to vnderstand Ephes. 1. 17. That the God of our Lord Iesus Christthe father of glory maye geue vnto you the spirite of wisedome and reuelation through the knowledge of him 18. That the eyes of your minde being lyghtened ye may know what the hope is of his calling Esai 50. 5. The Lord God opened mine eare and I was not rebellious neither turned I backe Psal. 119. 18. Open myne eyes and I shall beholde the wonders of thy lawe 73. Thy handes haue made mee and prepared mée make mée to vnderstand and I shal learne thy coÌ„maundements 130. The doore or entraunce of thy words lighteneth it maketh the simple to vnderstand Col. 1. 9. Wherfore we also since the day that we heard of it cease not to pray for you and to desire that ye may be filled with all knowlege of his wyll with all wisdom c. The tenth Aphorisme AND fyrst this spyrite in the elect or chosen causeth that they be touched in deede with the feeling of that theyr calamitie or miserie secondlie it createth faith in them that they maie be able to performe the condition annexed orâ— kâ—yt vnto the preaching of the gospell Nowe this faith is after a manner two folde The one by the vvhich Christ is generallie and vniuersallie knowen 1 to wyt by the vvhich vvee doo geue assent vnto the historie of Christ and vnto the Prophecies vvritten of him vvhich faith is also sometymes graunted to the verie reprobates or ofcastes Another which is proper and peculiar vnto the electe or chosen standeth in this that vve applie vnto our selues as our owne Christe vniuersallie and indifferentlie offered to all men and be euerie one of vs made assured of our election which in deede afore time from euerlasting vvas hiddeÌ„ in the secrete of God but was afterward declared vnto vs 2 partlie by the inward teâ—â—monie or vvytnesse of our conscience â—â—rough the spirite of God being ioyâ—â—d vnto the externall or outward preaâ—â—ing 3 and partlie also by the power â—nd effycacie or vertue of the same spiâ—â—te vvhich bringeth to this poiut eueâ—â—e one of the electe or chosen being set 〈◊〉 lybertie from the bondage of sinne â—hat they beginne to wyl and to doo the â—hinges vvhich are of God. Proues out of the worde of God. Ierem. 31. 19. For after that I conuerâ—ed I
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
to beare his Image vpon earth of iustice righteousnesse innocency But because this Image could by no creature perfectlye bée expressed vnlesse the same were fully replenished with the self same Godhead because that all things besidesfoorth had some imperfection bewraying theyr originall the darknesse as Iohn calleth it the Tohu and Bohu as Moyses doeth it name The vaine vanitie and wylde deformitie whence they were by creation altered recouered and brought into lyght and lyfe as appeared in Adam fallyng from trueth to lyes straight at the begynning nowe of necessitie the sonne of God who onely is good of nature becommeth man and taketh this office to beare the Image of God inuisible Colo. 1. And to be the head of that spyrituall perfection which was to be wrought in mankinde by his aforeappointed purpose and becommeth the fyrst begotten of all creatures for by him were all thinges created both in heauen and earth visible and inuisible maiestie Lordshyp rule power by whome and in whome all things are created and hée is before all creatures and in him all thinges haue their beeing And he is the head of the bodie he is the begynning and first begotten of the head that in all things he might haue prehemineÌ„ce For it pleased the father that in him should dwell al fulnesse and by him to reconcyle all thinges to himselfe And to set at peace by him through the blood of his crosse both things in heauen and things in earth for euen you sayth Paule which in tymes paste were straungers because your minds were set in euyl works hath he now reconcyled in the body of his flesh through death to make you holye and blamelesse and without fault in his sight Seeing then that this cannot be denied to be the course of God his holy working to dryue away this darknesse and to bring man to his lyght to take away sinne to bring man to a lyfe blamelesse the state of innocencieâ— and his owne likenesse shal it not bee most necessarye to haue Preachers Teachers to tell vs the same and to admonishe vs wherevnto we be called seeing of our selues and our owne reasons no such thing can be perceyued Therefore haue we preachings exhortations as Paule sayth for when the worlde thorowe wisdome knew not God in the wisdome of God it pleased God through the foolyshnesse of Preaching to saue them that beleeued 1. Corin. 1. And as hee also sayth of him selfe in another place Wée doo Preach this ryches in Christ the hope of your glory warning all men and teaching all men in all wisedome to make all men perfyte in Christ Iesu. Thus serueth then exhortations dehortations comminations and publycations of the lawes and wyll of our Lorde God that hee maye bee knowne the Lord and gouernour ouer all the thynges hée hath created and the onely lawe maker amongst his creatures publyshing vnto all that perfecte equitie and iustice which ought in no case to be resysted Whervnto if they can not attayne they must confesse and knowledge their owne infirmity and weakenesse and submyt them selnes vnder the mightie hande of God and so dooing they shall be receyued as chyldren of the most louing and most mercyfull father in suche degrées of perfection as hee hath appoynted to the beautifying of the bodie of his sonne our head So that the Lorde God doeth teache all and lyghten all men that come into the worlde bothe chosen and Reprobate with such a knowledge as doth the good Prince which vnto all his Subiects proclaimeth his statutes and publysheth his lawes but lyke a good and tender father he leadeth his children regenerate and borne a newe neyther of fleshe nor blood nor the wyll of man and guydeth them with his fatherly spyrite in the pathes of the same lawes wryting in theyr hartes what is his good wyll and pleasure In the which course of God his wonderfull worke the wicked hath no cause to complayne for as theyr father whom they doo followe is named the Prince of this world so they haue the world at wyll and are riche roysters and welthy worldlings tramplyng vnder theyr feete poore Abel and the despysed Christians neyther wyl they change their estate with any such no when they are called from darknesse to be partakers of light of life and the heauenly daynties layde vp in poore Christ they despised that estate excusing their purchases theyr marchaundice and their earthly lustes and delyghtes Luke 14. Wherfore in the other worlde they that héere are â—ppressed shall haue comfort and the other forment Such is the order then of God his working that by the contrarietie of the chosen and reprobate of Iacob and Esau of Pharao and Israel and the wisedome of God and the wisedome of the world he wyl set forâ—h his maiestie his power his diuinityâ— his Godhead so much as may be knowne vnto man that is to say in his wisdome iustice mercy almightynesse For comparing his wisedome to any other wisedome nowe appeareth the contrarie that it is very foolishnesse euen darknesse compared vnto lyght death vnto lyfe lyes vnto trueth as Paule sayth When they accoumpted themselues wyse they were made very fooles and chaunged the trueth with lyes the glory of the immortal God to mortall corruptyble creatures They following their owne righteousnesse could not come to the ryghteousnesse of God in Iesu Christ. Wherefore of necessitye God dyd shut all vnder synne that his mercie myght flow ouer all And that his mighty power myght appeare hée hath created the heauens and earth wherein we doo see lyght and darknesse death and lyfe shame and glorye weaknesse and strength lyes and trueth ryghteousnesse and vnryghteousnesse to serue to the settying foorth of his glorie that man may bée dryuen to saye with Paule O the depth of the ryches of the wisdome and knowledge of god How incomprehensyble are his wayes Howe vnsearchable are his iudgemeÌ„ts For who hath knowne the minde of the Lorde Or who hath bene his couÌ„seller Or who hath giuen him ought aforehand that he might bée repayed For by him and through him and in him are all things to him bee prayse for euer Amen And as this holy Apostle Paule doeth submytte him selfe to the great depth of the wysdome of God and his wonderfull Regiment and prouidence and woulde â—eate and dryue downe all fleshe by the consideration of the same So also all our Fathers from the begynning hath layde this the onely foundation of theyr fayth Wherefore Moyses beginneth to stablish the fayth of man at the historie of the creation and so foorth by the order of God his present gouernaunce about the things made and created And Dauid for a confession of his fayth pronounceth of this prouidence Psalm 95. I doo knowe that thou art a great Lord and a Lord aboue all Gods. All thinges whatsoeuer the Lordes pleasure was hée hath made in the Heauens the earth the Seas and the bottomlesse waters Againe by the worde of God
all things were set in their places and by the spyrite of his mouth all the powers that be in them And Paule consydering mâ—st déepely and pronouncinge moste playnlye this diuine gouernaunce of the creatures and godly prouidence of the creatour in all things for his Electe and chosen sayth thus Roma 8. Wée knowe that all thinges worke for the best vnto them that loue God who also are called of purpose for those which he knewe before he also predestinate that they should be like fashioned to the shape of hys Sonne Moreouer whome he hath predestinate those hath he called whome he called theÌ„ he also hath iustified whome hee hath instifyed those also hath hee glorifyed So that thys appeareth to be no newe learning or vaine doctrine of Gods prouidence and Election But the only ground of fayth and certainty of conscience in al conflictes agaynst the worlde the fleshe and the deuil agaynst Sinne Death and Hell as the Apostle vseth it in the latter end of the same chapter and all the Fathers from the beginning hath felt it For how coulde Adam by any other worke or creature eyther by comfort of any other doctrine stay hys conscience But in that the Lorde God promised to prouyde for hym and to saue him from his enemye who once had ouercome hym by the blessed seed which not by merites but by mercie and grace and therfore of his frée purpose before appoynted shoulde bée sente vnto hym to breake the headde of the Serpent Why Should Abraham haue lefte hys countrey and his owne Fatherâ— house if he had not felt this diuine prouidence fatherly care frée choyse and Election of him and his sâ—de By the whiche liuely feling of God his careful prouideÌ„ce and frée choyse sending him seede when he was past hope of seede coÌ„cerning his dead bodye all the workes of nature and by the stedfastnes of faith in the temptations about the same â—éede to be made a slayne sacrifice other gréeuous temptations and aduersities from time to time layde vpon hym this chosen vessell Abraham is called the father of all faythful As by his hystorie appereth a fatherly care of our God for all his people both for bodies soules for wife and childe and all togither And Isack his sonne that chosen seed in whom all the Nations of the earth were promised to be blessed longe before the chylde was borne hath this promise of enheritaunce gyuen hym by fauour that the promise mighte be sure to all the séede as Paule sayth Rom. 14. vnto whome and his faythful seede this frée promise fatherly Election and Predestination or what else you wyll call it was againe reuealed and opened Genes 26. In these wordes thorowe thy seede shall all the nations of the earth be blessed And the liuely sence and feelyng of this Election and fatherly care of God for him did then especially shine in his hart when the Lord said vnto him Go not into Egipt â—arie heere I wyll be with â—hée and wyl blesse thee thorow thy seede shall all the nations of the earth be blessed Ge. 26. And after that greeuous temptation vndoubtedly wherein he was compelled for feare of the Philistines to denye his wife and call her sister after the manifolde contentions with the Philistines wherin his God dyd preserue him and at the ende in the wonderfull myracle of his chyldren whose byrthright was altered by the vnsearcheable prouidence of God the manyfest notes and tokens of the free Election and choyce of God dyd appeare And Iacob chosen and beloued in his mothers wombe felte thys free worke of God his great fauour who had chosen hym before hâ—e was borne and takynge occasion of the necessitie of his brother seeketh the byrthright the which God had vnto him before appoynted and promysed renouncing the course of nature then doth hée leaue and forsake his fathers house and paciently taketh all troubles offred vnto him In the which often tymes vndoubtedly he féeleth the heauy and gréeuous temptations that his fathers Abraham and Isaac had before for no creature more often suffereth trouble than the very Elect of God for the experyment of his fayth whereby the lyuely sence and vndoubted tokens of his fauourable election after many battels and victories might be made certaine sure thorough present comfort alwayes ministred vnto him eyther by secrete inspiration or manifest reuelation witnessing the singular care of his heauenly Father ouer him his dearely beloued and chosen chylde as his wonderful vision of the ladder and the Angels descending from heauen doth declare and the other vision wherein the Angell dyd shewe him the partie coloured sheepe for his portion to multiplie and encrease his substaunce as also when God biddeth him goe into his owne countreye from his dâ—â—eytfull Laban and defendeth hys Iacob from hym And finally the glorious victory giuen vnto him ouer the â—â—gell comforting him agaynst the feate of his brother Esau dooth bring foorth vnto his heart and conscience the assured signe and token of the fauour of his heauenly father first election and choosing and after euermore gouerning gâ—iâ—ing and preseruing by the frée mercy of his diuine prouidence Ieremye also chosen in his Mothers wombe as appeareth in the first chapter of his Prophecie where it is sayd from the mouth of God before I fashioned thée in thy Mothers wombe I did know thee and or euer thou wast borne I did sanctifie thée and ordeyned thee to be a Prophet vnto this people then felte the moste lyuely signes and tâ—kens of his Election when his â—leshe repined grudged and feared to take in hande the execution of this greate and daâ—ngerous embassage the power of God his spirite dothe touche his heart and openeth his mouthe to the planting and rooting vp of all people and kingdoms to breake destroy and make waste and raysed hym as a fenced towne a brasen wall and yron pyller agaynst the kinges priestes and people of the lande Nowe though sometymes hys flesh doth grudge for the burthen of his offyce and anguishe of hart as though he had beene an abiecte or Reprobate yet alwayes after the brunt of temptations vttering his weaknesse he findeth the mercyfull prouidence of his heauenly father to take a continuall care of hym and not onely comforte and assist hym but also most euidently to punish his enimies And to be short all the electe of God are thus chosen and called guided and gouerned from their mothers wombe according to the sayinge of the princely Prophete Thou arte hée that takeste mée from my Mothers wombe thou wast my hope yet when I hanged vppon my Mothers brestes I haue bene left vnto thée euer since I was borne thou art my God euen from my Mothers wombe And then doe they féele most sensibly liuely this theyr Election when temptations and aduersities doth aâ—aile and assault them in the which conflicts of the flesh and the spirite of sinne and grace of lighte and darknes they are