those that haue no fellowship with him but are straungers from hys couenaunt and gospel The faythfull haue fellowship with Christe and the vnfaithfull are straungers from him For as it hath bene said alreadye Ephe. i. God hathe chosen vs in Christ Iesu afore that the foundacions of the world were layde that we shoulde be holye and wythoute blame before him throughe loue And hath ordained vs before throughe Iesu Christe to be heyres vnto him self according to the pleasure of his wil to the praise of the glory of his grace wherewith he hathe made vs accepted in the beloued Behold God hath chosen vs afore the foundacions of the world were laied for to be holy and blamelesse that is to say heires of lyfe euerlasting Again he hathe chosen vs in Christ But making yet the matter more plaine he saithe that GOD hath ordained vs before throughe Christe Iesu for to be heyres vnto him self and that frely that all the glory and praise may be geuen vnto his deuyne grace As many therfore as be in Christ are chosen vnto life euerlastinge For Ihon the Apostle saith He that hath the son hathe life but he that hathe not the sonne of God hathe not lyfe And wyth it dothe the Gospell agree For there our sauior Iesus Christ saithe Thys is the wyll of the father that hath sent me Iohn vi that who so euer doth se the sonne and beleueth in him hath life euerlasting and I shal raise him vp in the laste daye Behold this is the eternall wyll and euerlastynge decree of GOD that we shuld be saued in his sonne through faith On the contrari the Lord speaking of them that be predestinated vnto death euerlastyng and vnto condemnation he saythe he that beleueth not is already condempned Ihon. iii. because that he dyd not beleue in the name of the onlye begotten sonne of God And this is the condemnation that the lyghte did come into the worlde and men did loue darcknesse more than the light Therfore if any man should aske me nowe whether he be chosen to life or ordained vnto death that is to saye whether he be of the nomber of the chosen or of the nomber of the reprobate I would answer him plainlye out of the Euangelicall and Apostolicall scripture that if he hathe fellowshyppe with Christe he is ordained vnto life and is of the noumber of the elect and chosen if not that he is ordained vnto death and condemnation For surely all they that haue no felowship with Christe but are straungers from him and his couenaunt shall vtterly be damned and cast away ALBION But our election is hidden in God Obiectiō how shall we then know whether we be chosen in Christ or not Aunswer PHILALETHES God is wonte to declare at length this election of oures wher by he hathe chosen vs vnto the partaking of eternal life when he dothe call vs by the preachings of his word and inward working of hys holy spirit And this calling of god How god doth declare vnto vs our election which doth consist in the preaching of the gospell and in the inwarde workynge of the holye ghoste is of some men called a signe token or testimonye of oure eleciyon For whome God hath ordained before to be fashioned like vnto the shape of hys sonne them dyd he also call Ro. viii and whome he hath called theym dothe he also iustify for to glorify them afterwardes For though the liuing Lord hathe ordained vs before to be his children by adoption heirs of his heauenli glory yet do we not enter into the possessyon of these heauenly goodes and richesse til we be called In deede when we be called Ephe. i. then do we begin to haue a certain fruition of our chusing election For this cause saint Paul dothe call the spirite that we do receiue the spirite of adoptyon the seale and earnest penye of oure enheritaunce Because that he dothe with his testimonye stablyshe and seale vp in the heartes of the faythful the certainty of their adoption God therfore doth ordaine them to be his children and apoynteth him self to be a father vnto them whōe he hathe chosen and by callinge of them he dothe receiue theym into hys family and houshold offrynge and declaring him selfe vnto them Now sith that the scripture dothe after this sort ioygne the callynge of God vnto his election it dothe sufficiently declare therby that we oughte to require or seeke in it for none other thinge but for the free mercy of God only For if ye shuld aske whom god is wont to cal the scripture doth answer you by by that he doth cal them whōe he hath chosen before Nothing els can we fynde in oure election but the mercy of God But if we come once to the election there can we fynde nothing els but the mere mercye of God So that here the sayinge of Paul is most truely verified wher he saith It lieth not in anye mans wil or renning but in the mercy of god ALBION And my gentlemen did tel me that by this place of the Apostle we do plainly learne that ther is a certain wyll and endeuor in man which excepte they be helped by the especial grace of almighty God can do nothing in dede but if they be once aided helped frō aboue they do farther veri much our saluatiō wherby as I could vnderstand they did meane that there is of nature a certain desire endeuor in mā to be saued which being helped by the the mercy of God do healpe wonderfully towardes the obtaining of euerlastinge life and so they do adscribe parte of oure saluation vnto the grace and mercy of God part of it vnto the same will and renuing or endeuoure of man PHILALETHES Thys doubtlesse is a mere cauillation Enchery ad Laurentium Ca. xxxi Howbe it I haue lieuer to confute it with the words of S. Augustine than with myne owne If saith he the Apostle dyd meane none other thinge but that it doth not only lie in the wyll and renuing of man except the mercyful Lord doth healpe we may also saye on the contrarye that it lyeth not only in the mercy of God without the wil and renuing of manne But sith that it wer a plain vngodlinesse to saye so let vs not doubte but that the apostle did attribute al thinges vnto the mercy of God and that he did leaue no maner of thing vnto our owne will and endeuors And in an other place these be hys woordes Quapropter vt in deum credamus pie vmamus Ad vita Epi. cvii. non volentis neque currentis sed miserentis dei est non quia velle currete non debemus sed quia ipse in nobis velle operatur currere That is saye therefore that we should beleue in God and liue godly it lieth not in the wil or renewing of manne but in the mercy of God not that
we oughte not bothe to will and to renue but because that he him self doth worke in vs bothe to wil and also to renue The meaninge then of the Apostle was because that he did se that some men did attribute parte of their saluation vnto their own industry for to reproue theyr errour in the former parte of the sentence and afterwardes to adscribe the hole matter of saluation vnto the only mercye of God Do not the Prophets I beseche you generalli in al places set forthe earnestlye the free callynge of God The Prophet dothe sufficientlye declare Esay lxv whome the Lorde dothe offer his woorde to when he saith I am found of them that sought me not and haue plainli appeared vnto them that dyd not aske of me Vnto the people that dyd not call vppon my name haue I saide Lo here I am Ios xxiiii And leaste the Iewes shuld thinke that this kindnes and mercy dyd onlye pertayne vnto the gentils he doth put them in remēbrance whence he did take their father Abraham when he made hys couenaunt with him The lyght of goddes word is a sufficient prof of his fre goodnesse and merci toward vs. Euen frō the mydst of Idolatry wherin he was ouerwhelmed wyth al hys When the lord thē doth offer vnto vs first the lyght of hys word ther doth he shew a sufficient profe testimony sygn of hys fre goodnes mercy towards vs. For thys dothe he vnto vs hauinge deserued no such thyng at hys handes But least we should boast and crake that we do of oure owne accorde followe hym when he dothe call or that we do receiue of oure owne swynge hys mercye and grace when he dothe offer it vnto vs he dothe playnly affirme that we haue no eyes to see nor eares to heare but onely those that he dothe make and geue vnto vs. And that he dothe bothe make and geue them vnto vs not accordinge to our gratitude or thankefulnesse but accordinge to his election and grace And of this haue we a goodly example in Saint Luke in his boke of the Actes Actes xiii Where both the Iewes and the Gentyles did heare together the preachinge of Paule and Barnabas For beynge both taught with one doctrin I meane bothe the Iewes and the gentyles that wer there it is sayed that they only did beleue that wer ordayned before vnto lyfe euerlasting With what face thē shal we say that the calling of god is not free syth that euen vnto the vttermost pointe the election of god doth raign in it only DyDI. By this it shuld appere that they do greatly er that make mā fellowe worcker with God in the matter of his election and calling It is an errour to make mā fellowe worker with god in the matter of election that they are also out of the way that hold opinion and say that our election doth depende of the preaching of the Gospel For as farre as I can perceiue we are onlye by the preaching of the word certified of it and as it were put in full possession of it PHILALETHES Ye say the very truth But as they be begiled and deceiued that saye that our election do the hange altogether and depend of the preaching of the gospell so in sekinge the certainty of it we must contente oure selues with these outwarde signes and tokens wherby our heauenlye father is wont to certifye his chyldren of their election and to bring them into the fruition of it My meaning is this Sith that it hath pleased God oure heauenlye father by the outward preching of his word and by the inward working of hys holy spirit whiche is the seale and earnest peny of oure adoption and enherytaunce to certify vs of oure election that is to say that he hath chosen vs for to be fellowe heyers wyth hys sonne Iesu Christ of his heauenlye kyngdome we oughte to contente oure selues wyth these meanes that he hath appointed vnto vs for to come to the sure knowledge and certainety of oure election And none other meanes did he apoynte for it but the outewarde preachinge of hys woorde and the inwarde workynge of hys holye spyrite whiche testifyeth vnto our spirite that we are the chyldren of God Let vs therefore We ought not to seeke the certainly of oure election in the hydden iudgements of the Lord. content our selues wyth them and go no farther For they that wyll go about for to seeke the certaynetye of their election in the hydden iudgements and incomprehensible waies of the LORDE must needes be wonderfully tormented in theyr consciences Which thinge Sathan doth seke aboue al other thinges For there is no nearer way for to bring men in to desperation than for to make them to doubte of the fauour and loue of God towards them or of theyr election vnto lyfe euerlastinge Thus commenly is Sathan wont to whysper in to the eares of ourconsciences Thou myserable man whence canst thou haue any saluation but of the election of the Lord thy God But who hathe reueled vnto the or certifyed the that thou art chosen Nowe if we go once oute of the ryghte waye for to seeke for the certainely of our election I saye that we go oute of the waye when we go not that way to woorke that GOD him selfe hathe apoynted It is impossible for vs that euer we should be delyuered out of hys snare And so must we needes at lengthe be broughte in to the botomelesse pytte of desperation Whyche is the rewarde of those that wyll contrarye to the appointment of almighty god our heauenlye father seeke for the certaintye of their election in the hidden Iudgementes and in comprehensible waies of the Lorde where the farther that a man doth wade the farther shall he be from the thing that he dothe seke til that at length he hathe throughe his vnsatiable curiositye broughte hym self into vttermooste destruction Whereas if we go that waye to woorke that God hathe appoynted sekinge for the certaintye of our election wher he will haue vs to seeke it we shal finde greate consolation and comforte ALBION Therefore brother Philalethes we do all mooste hartelye desire you to shewe vnto vs what order it is best to keepe in this matter leaste for consolatyon and comforte we do finde desperation and sorowe with endlesse miserye and perplexitye of mynde PHILALETHES We shal kepe a very good order in seking the certainetye of oure election if we doe begynne with the callinge of God What order we oughte to kepe in sekynge the certainety of oure election and ende euen in the same Syth that by it as by a moste infallible signe and token the Lord our God doth certifye vs of his counsell as muche as it is lawefull for vs to know And least we shuld thynke that this callinge of God whiche doth consiste in the outwarde preachinge of the worde and in the inwarde workinge of the holy ghost is but a weake testimonye of oure
A FRVTEFVL treatise of Predestination and of the deuyne prouidence of god as far forth as the holy scriptures and word of god shal lead vs and an answer made to all the vain and blasphemous obiections that the Epicures and Anabaptistes of our time canne make ¶ Set forth Dialoge wise by Ihon Veron To the most Godlye vertuous and mighty Princesse Elizabeth by the grace of God Quene of England Fraunce and Irelande defendor of the faith and supreme gouernor of this realme aswell in causes Ecclesiastical as temporal her humble subiect Ihon Veron wysheth grace long life and encrease of honour from God the father through hys sonne Iesu Christe our Lord. SOm peraduēter mooste myghtie princes wil meruail and wonder that I beyng but a pore strāger dwellinge here wythin your graces dominion dare be so bold to dedicate any maner of booke vnto your maiestye beynge so seriously occupied in the waighty affayres of the common weale and also so earnestlye geuen that to the greate comforte of all youre louinge subiectes that heare of it to the study of deuine letters and diligent reading of the godlye and learned workes of the auncyente fathers of the primitiue churche But they shall I truste cease from meruailing when they shall both call to remembraunce thys saying of Paul there is neyther Iewe nor Grecian ther is nether bond nor free Gala. iii. there is nether man nor womanne For ye are all one in CHRIST IESUS and also when they shall sette before theyr eyes the exceadynge greate Clemency and Princelye goodnesse that your grace is most richly endued withall Whyche onlye at thys presente haue so comforted mee that puttinge all vaine feare a syde I dare nowe wyth all due submyssyon and subiecte lyke reuerence offer thys my rude laboure vnto youre soueraygne Maiestye not doubtinge but that youre Grace wyll accordynge to youre wonte and accustomed bountuousnesse accept this my good wil that I beare both to your person and also to the faithfull congregation of Gods people For whose sake I haue at thys time enterprised and taken in hand to wryte and setforthe thys small treatyse of Predestination and of the deuine prouidence of God to this end that I might enarm and fence the true churche of God againste the pestiferous sect of the fre wil men of oure time Why the free wyll men are enemies vnto the doctine of Predestination which are for non other cause enemies vnto the most comfortable doctrine of Predestination which is plainlye inough if men wil haue eyes to see setforth vnto vs in the infallible worde of God and sacred scriptures conteined in the canonicall bokes of the old and new Testament but because that they wyll haue part of our saluation to be attributed vnto oure selues to the merites of oure owne workes and not the hole glorye thereof to be geuen vnto Christ and vnto the merites only of his death passion and bloudshedding Suche hathe bene alwayes the subtyl and crafty wilynesse of that most ancient serpente who deceyued in times past oure fyrste Parentes Adam and Eue for to make vs before the deuine maiestye of God rancke sacriledges I mene traitors robbers of Gods glory For whatsoeuer of our saluation we doe adscribe eyther vnto our selues or vnto our owne merites and deseruyngs the same we do most sacrilegiously plucke take away frō the gratuite and mere mercye of god from the merits of the death passion bludsheding of his son Iesu christ our lord sauior I do here let passe that by thimpugnyng of this doctrin sathan the deuil goeth about as much as in him lieth to ouerthrow the infalliblenesse By what meanes we are certifed of oure election and certainty of our election wherof we be certified by the preaching of Gods word by thinward workyng of the holy ghoste and also by iustification which we do obtain frely by faith in the only begotten son of god For take away the right vnderstāding of the matter of predestination the assurance of our saluatiō which springeth of the fre electiō of god wherby we are chosen in Christ Iesu afore the foūdacions of the world wer laid is clean ouerthrowne Ephe. i. the whole doctrine of iustification by faith as builded vp on a sandy grounde is moste easy to be blowne downe by the daungerous blaste of the wicked temptation of the spirit of mistrust misbeleue or of wauering doubtfulnes I know most gracius princes that I shal haue many ennemies for wrytīg of this work but I wil desire thē all in the bowels of our sauioure Iesu Christ that they will vouchsafe to read the whole tretise through with patiēce sobriety and iudgemēt and then I do not dout but that their āger will be pacified their mindes satisfied if at least thei be so reasonable that eyther the scriptures or the authorities of the ancient fathers can in any wise satisfy them And as for those Obiectiō that do obiect that this doctrin of predestinatiō doth hinder the preaching of gods word causeth that it cānot profit Aunswer August de bono perseuerantia cap. xiiii I wil answer them by s Augustine who wryteth on this manner As though this doctrin had hindred the Apostle s Paule to do his duetye who so often times did commend vnto vs and teache the doctrine of Predestination yet neuer ceased to preache the worde of god Againe As he that hath receiued the gift cā better exhort preache so he that hathe receiued the gyfte doth hear the preacher more obediently and with greater reuerence And a little after we do therfore exhort preache but they onli which haue eares to hear do hear vs quietly or obediently to theyr owne comforte and in those that haue them not thys sentence is fulfilled that hearing with their eares they do not hear for they hear wyth the sēce of the body but not with the consent of the hart Now that some haue eares to hear some haue not it is because that it is geuen of the father to some of them to come vnto the sonne and to thother not geuen Rom. xi Who knewe the meaninge of God or who was a counsell with him What mā art thou that doste aunswer God Rom. ix Muste that be denyed whych is plaine because that can not be knowne whych is hidden and secreat And in a other place I pray you saith this holy father if som vnder the shadow of predestination Augu. de bono per se ca. xv geue them selues to slouthful negligence and as they are bent to flater their own flesh so followe their owne lustes must we therfore iudge that this which is wrytten of the foreknowledge of god is fals Now surely this is very hansome and to the purpose that we shal not speake that whiche by the scripture is lawful to speake But we feare wyll some say least he shuld be offēded which is not able to