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world_n	death_n	sin_n	sin_v	14,462	5	10.3751	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10213	The treasure of trueth touching the grounde worke of man his saluation, and chiefest pointes of Christian religion: with a briefe summe of the comfortable doctrine of God his prouidence, comprised in .38. short aphorismes. VVritten in Latin by Theodore Beza, and nevvly turned into English by Iohn Stockvvood. VVhereunto are added, these godly treatises. One of the learned and godlie Father. Maister I. Foxe. In the which the chiefest poyntes of the doctrine of God his election, are so plainely set foorth, as the verie simplest may easily vnderstand it, and reape great profite thereby. The other of Maister Anthonie Gylbie, wherein the doctrine of God his election and reprobation, is both godly and learnedlie handeled. Seene and alovved, according to the order appoynted.; Summa totius Christianismi. English	Bèze, Théodore de, 1519-1605.; Stockwood, John, d. 1610.; Foxe, John, 1516-1587.; Gilby, Anthony, ca. 1510-1585. Briefe treatyse of election and reprobacion.	1576 (1576)	STC 2049; ESTC S113223	100,323	280

of and thou standest by ●ayth be not hye minde● but feare 2. Cor. 4. 3. But if our gospell be hidden it is hyoden to them that perishe 4. In whome the God of this worlde hath blynded their myndes that is in the vnfaithfull least the light of the gospell of the glory of Christ which is the Image of God shoulde not shine vnto them Hebr. 12. 16. Let there be no fornicatour nor prophane or vncleane person as Esau which for one messe of meate solde his byrth right 17. For ye knowe howe that afterwarde also when he woulde haue obtained the blessing by the ryght of inherytaunce he was cast of for he founde no place of repentance although he sought that blessing with teares The seuenth Aphorisme SO when as the question of the sorting of the causes of saluatiō into degrees placing of thē as it were in a certaine new order in the saluation of the elect we do distinguish or make a differēce between the purpose of electing or chosing the whiche God hath decreed in him selfe and the election or chosing it selfe the which is ordained in Christ so that this purpose of God in the rule and order of causes goeth before this election and all other thinges which follow after Proues out of the word● of God. Rom. 8. 30. And whome he hath Predestinate or foreordained those also hath he called whome he hath called those also hath he iustified or made righteous And whome hée hath iustified or made righteous those also hath he gloryfied Ephe 1. 4. As he chose vs in him before the foundation of the worlde were layde c. 5. Who hath Predestinate or foreordained vs whome he woulde adopte or ●●ose for his sonnes through Christ vn●● him selfe according to the good plea●●re of his wyll The third Chap. ¶ Of the execution or fulfylling of the euerlasting counsaile in that which is common both to the elect or chosen and also to the reprobates or ofcastes The first Aphorism● THe Lorde to the ende he might execute or fulfyll that euerlasting counsayle vnto his glorie prepared him selfe away according vnto his infinite or endlesse wisedome which is common both to them which were to bee chosen and also to them which were to bee ofcastes For when as he had determined to shew forth a notable example of his mercie in the saluation of the chosen and also to make manifest his iust iudgement in condemning the ofcastes 1 It was of neces●itie that he shoulde shutte vp both of them vnder contumacie or disobedience and sinne that he might haue mercie on all the beleeuers 2 that is on the elect or chosen 3 for faith is a gifte of God peculiar or proper vnto the elect ● 4 and contra●y wise that he might finde matter of iust dampn●tion in those vnto whom it is geuen neither to beleeue neither yet to know the misteries or secretes of God. Proues out of the word of God. Rom. 11. 32. For God hath shut vp al vnder disobedience that he might haue mercy on all Gal 3 22. But the Scr●pture hath shut vp all things vnder sinne that the promise by the faith of Iesus Christ might be geuen to them that beléeue Act. 13 48 And the Gentiles hearing these things reioyced and glorified the word of the Lord and as many as were ordeyned vnto e●e●lasting life beléeued Eph. 2. 8. For ye are saued by grace through sayth and that not of your selues it is the gifte of God. 2. Thes. 3. 2. Fayth is not of all men or all men haue not fayth Tit 1. 1. According to the fayth of Gods elect or chosen and the knowledge of the tr●th which is according vnto Godlynes 2. Unto the hope of eternall lyfe the which God that can not lye hath promised before the world beganne Phil. 1. 29. For vnto you it is geue● in Christ his cause not onely● to beleeue in him but also to suffer for him Gal 3. 22. But the frute of the spirit is loue ioye peace long suffering gentlenesse goodnesse fayth c. Math. 13. 11. For vnto you it is not geuen to know the secréets of the kingdom of heauen but to them it is not geuen loh. 12. 37. And though he had done so many myracles before them yet they beleeued not in him 38. That the saying of Esay the prophet might be fulfilled which he spake Lord ●oho beleued our saying and vnto whom ●is the arme of the Lord opened 39. Therfore they could not beléeue becau● that Esay sayth againe 40. He hath blynded their eyes and hardened theyr hearts that they should not see with theyr eyes and vnderstand with theyr heart and should be conuerted and I should heale them The second Aphorisme THis therefore he did 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 luste● 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 o● 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 hea● are all numbred Prou. 16. 33. The lotte is cast into the lappe but the whole iudgement of it

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 cōmeth vnto mée I cast not away Ezec. 13. 9. And mine hande shall be vpon the Prophets that sée vanity and diuine lyes they shall not bée in the assemblye of my people neither shal they be written in the writing of the house of Israell c. 1. Ioh. 2. 19. They went out from vs but they were not of vs for if they had béene of vs they would doubtles haue continued with vs c. Ioh. 8. 34. Uerily veryly I say vnto you whosoeuer committeth sinne is the seruaunt of sinne Rom. 5. 12. Therefore like as by one man sinne hath entred into the world and by sinne death and so death went ouer all men in as much as al men haue sinned Rom. 6. 20. For when as ye were ser●auntes of sinne ye were fréede from righteousnesse Rom. 7. 14. We know that the law is spirituall but I am carnall or fleshly sould to be subiect vnto sinne Rom. 8. 7. Because that the vnderstanding of the fleshe is enmitie against god For it is not subiecte vnto the lawe of God neyther in deede can bée 2. Pet. 2. 22. But it happeneth vnto thē which is wont to be sayd in the prouerb the dogge is turned againe vnto his vomyt and the sowe that was washed to hyr wallowing in the myre 1. Tim. 4. 1. For the spirit sayth plainly that it shall come to passe that in the latter times some shall fall from the fayth geuing héede vnto disceauing spirites and vnto doctrines of Deuyls Math. 12. 43. Read the parable of the seuen spirites Rom. 9. 19. Thou wilt then say vnto mee why is he yet angry For who hath withstood his wyll 2. Thes. 2. 6. Whose comming is by the working of Sathan with al power and signes and lying wonders 10. And wyth all diceit of vnrighteousnes in them that perish for that they haue not receaued the loue of the truth that they might be saued 11. And therefore God shall send● them strengthe of disceyuing that they should beleeue lyes Ioh. 3. 19. And this is the condemnation that light is commen in the worlde but men haue loued darknes more then light because their workes are euyl Esa. 63. 1● Wherefore hast thou O Lorde made vs to goo a straye from thy wayes thou haste made our hearte goo backe from thy feare Exod. 4. 21. Sée that thou doo all the wonders before Pharaoh which I haue put in thine hande and wyll harden his hearte that hée shall not let the people goe ¶ There are also moe● places 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 〈◊〉 ●●aling vnto him Rom. 11. 32. For God hath shut vp all 〈◊〉 vnder dissobedience that he might 〈◊〉 mercy on all Exod. 8 32 And Pharaoh hardened his 〈◊〉 this time also and let not the 〈◊〉 c. 〈◊〉 9● 8. Harden not your heartes as 〈◊〉 Meri●ah as in the day of Massah in the Wildernesse Act. 7. 42. And God turned him selfe away and gaue them vp into the seruice of 〈◊〉 hoast of heauen as it is written in booke of the prophets Rom. 1. 29. Wherefore the Lord gaue th●● ouer vnto filthy lustes 2. Reg. 22. 23. Now therefore beholde 〈◊〉 Lord hath put a spirit of lying in the 〈◊〉 of al thy Prophets and the Lord 〈◊〉 spoken euil vpon thee ●oh 1. 3. 2. The Deuyll put in the heart of Iudas to betray Iesus 2. Cor. 43. 4. But if our gospell bée hidden it is hidden in them that perish in whome the God of this worlde hath ●●nded their mindes that is to say in the Infidelles or vnbeléeuers that the lyght of the glorious gospell of Christ who is the Image of God shoulde not shine vpon them 2. Tim 2. 26. And that being escaped out of the snare of the Deuyl by whome they are kepte prisoners they might receyue health of minde to his wyll 1. Tim. 1. 19. Hauing fayth and a good conscience which some haue put away and as concerning fayth haue made ●hypwracke Prouer. 16. 4. God hath made al things for him selfe yea euen the wicked man for an euyll daye Exod. 9. 16. And truely for this cause haue I ordayned thée that I might shew vnto thée my power and that they shoulde declare my name in the whole yearth Rom. 9. 21. Hath not the potter power ouer the clay to make of the same lump one vessell vnto honour and an other to dishonour 22. What and if God wyllyng to shew forth his wrath and to make knowen ●is power suffered with much gentle●esse the vesselles of wrath prepared to ●estruction The sixt Chap. Of the laste and full execution or performing of the counsell of God● both in the chosen and also in the ofcastes The first Aphorisme FOrasmuch as God is verie righteousnesse it selfe 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 cal●ed those also hath hée iustified or made ●ighteous And whome he hath iustified 〈◊〉 made righteous those also hath hee ●●lorifyed 1 Cor. 1. 30. But ye are of him in Christ ●esus who of God is made vnto vs wis●om and righteousnesse and sanctiūca●on and redemtion 2 Cor. ● 5.

hath entred into the world and by sinne death and so death hath gonne ouer al men in that al men haue sinned Rom. 7. 14. For we know that the law is spiritual but I am carnall or fleshly soulde to be subiect vnto sinne Eph. 2. 3. Amongst whome also wée some times had our conuersation in the lustes of our flesh doing the things that like● 〈◊〉 flesh and thoughtes and were by na●●re the sonnes of wrath as well as others Luck 16. 23. And being in hell lyfting vp his eies when as hee was in tormentes he saw Abraham a far of and Lazarus in his bosome 24. Then he crying sayde Father Abraham take pity vpon mée and sende Lazarus that hée maye dyppe the typpe of his fynger in water and c●●le my tongue because I am tormented in this flame Math. 25. 41. Then he shall also say to those which shall be one his left hand ye cursed departe from mée into euerlasting fire which is prepared for the Deuyll and his Angels The fyfte Aphorisme AFter these two vvaies then and the same being cleane diuerse one from another shall the last ende of the iudgementes of God laie open his glorie vnto all men as who in his electe or chosen hath declared him selfe to bee both most exceeding just and also most exceeding mercifull to wyt iust in that hee hath with greatest seueritie or sharpnesse punished all the sinnes of his chosen in the person of his sonne and hath not receyued them into his fellowship before that hee hath fullye and whollie made them righteous and holie in him and in this infinitelie or without ende mercifull that hee hath purposed to chose them freelie in him selfe and afterwarde as he p●rposed hath freelie adopted them in his sonne to wyt by calling iustifying and glorifying them that faith cōming in between the which he being moued with like gentlenesse hath graunted vnto them Now on the other parte which concerneth the reprobates or ofcastes the●r corruption and vnbeleefe with the fruites springing from the same and the testimonie or vvytnesse of their owne conscience shall so reproue them that a beit they vvrestle neuer so muche against it yet God his exceeding iustice in their iust condempnation● all men approuing it maie appeare The seuenth Chap. ¶ VVhat waie this doctrine maie profi●ablie bee openlie set forth and taught HAuing declared the summe of the doctrine it selfe there remayneth that we shewe what wee thinke is espatiallye to bee obserued or marked in the Preaching and also peculyar applying of it For where as it seemeth to many to bée so harde that they flee from it as from a rocke this is to be attributed or geuen partlie to the lewdnesse and arrogancie or pryde of men partly also to the lacke of foresyght in some which goe about to open these secréetes vnaduisedlye and without any choyce and fynalli● to the vnskylfulnesse of some which knowe not orderly to applie vnto them selues the thinges which otherwyse are faithfullie and truely declared Therefore as concerning those first which sinne of mallice it belongeth vnto God alone to amend their fault which doubtles he hath allwayes done in his time and wyll lykewise do hereafter in those who me in the ende he hath purposed to haue mercy on and as for the others which abide stubborne and stiffe in their wickednesse there is no cause why we should be so moued either with their number or autority that God his truth should be dyssembled Nowe as touching the others these things I had which I thought néedeful to be obserued or taken heede of in the preaching and setting forth of this mystery or secreete First that as in other poyntes 1 so especially in this secréet of predestination or foreordeining they diligently take heede least in steede of the plaine truth of God they bring vaine and curiouse speculations which they must needes do who to make these hiddē iudgments of God to agree with mannes braine doo not onelye distinguishe or make a diff●rence betweene the foreknowledge and the purpose of God as it is altogeather néedefull for to doo but do also separate or seuer them or else do imagin a naked idle permission or sufferaunce or else make a double purpose of God from which errours when as they must n●edes fall into other endlesse and fonde errours they are partly constrained to denye such thinges as doo wholy cleaue fast togeather partly also they doo inuent both folishe and many darke distinctions or differences in the which the farther they wade the more doo they entangle them selues so that they can neuer get out of these Labyrinthes or ma●ées These therefore must bée dilygentlie taken heede of in this argument espetially than the which none other is more méete in the Churchof God to bée purelye and sincerelye or vncorruptlye taught Moreouer that there bée no kindes of speaking so farre as may bée for for teaching sake we maye sometymes godly and relygiously aduenture some thing vsed which are straunge to the scriptures and that such as come to hand in the word of God be expounded with an apt interpretation lest som ignoraunt person take any occasion of offence Also 2 there must bée great regarde had of the Auditours or hearers where in againe wée must make a difference betwéene the craftye and the symple betwéene those that are wilfully ignoraunt and them that are taken wyth simple ignoraunce and such as is vsuall vnto man 3 For vnto the one the Lorde is woonte playnlye to denounce or threaten the iudgement of his Father 4 and the other we must leade by little and little vnto the knowledge of the truth This also in this case must bee looked vnto that we haue not so much regard of the weake that whylest wée haue care of them wée take no kéepe of others of which wisedome we sée notable examples in Paule especiallye in the Epistle to the Romaines Chap. 9. 10. 11. 14. and. 15. Also that vnlesse some verie great reason let them they goe vp from the lowest degrees vnto the ●yghest a● Paule doeth in the Epistle to the Romaines which is the Method or orderlie manner of teaching of all Diuinitie hee proceedeth from the lawe to forgeuenesse of sinnes and from thence by lyttle and lyttle vnto the highest degree or that they staye in that whiche shall bee moste fyttest for the place of Scripture whiche they haue taken in hande to handle rather then to come downe from the hyghest degrée vnto the lowest For the brightnesse of God his Maiestie sodainlie offered is woont mightilie to stryke the eyes in so muche that afterwarde they are dymme in beholdinge other thinges vnlesse they haue beene vsed a long season and oftentymes to beholde that lyght Moreouer whether they goe vp from the lowest vpwardes or contrarywise come downe from the hyghest downewardes you must take héede that you r●nne not out from one extréeme vnto the other ouerpassing the middes

Moreouer it is God that hath created vs for this thing who also hath genen vs the earnest of the spirit Rom. 6. 23. And that he might make knowne the riches of his glory towards ●he vessels of mercy whiche hee hath ord●●ned vnto glory Rom. 3. 25. Whome God hath set forth ●o bee an ap peasement through fayth in his blood to declare his righteousnesse ●y the forgeuenes of the sinnes that are p●ssed 29. Through the pacience of God to shewe at this time his righteousnesse that he myght bée righteous and a maker ryghteous of him which is of the fayth of Iesus Eph. 1. 5. Who hath foreordayned vs Whome hee would adopte or chose vnto sonnes through Iesus Christ in him selfe according to the good pleasure of his wyll 6. To the prayse of his glorious grace wherwith he hath freely made vs acceptable or to be lyked of in that beloued The seconde Aphorisme ANd contrariwise they that remaine in the pollution or fylthinesse and death of Adam are worthelie hated of God that they maie bee damned by him those not being so much as once excepted which haue died before that they coulde sinne after the lykenesse of Adam that is to saie in acte or deede Proues out of the word of God. Rom. 5. 14. But death reigned from Adam vnto Moyses ouer those also which had not sinned after the lykenes of the transgression of Adam which● was the figure of him that was to come Eph. 2. 3. Amongest whome also we in times paste had our conuersation in ●●e instes of our ●lesh doing such things 〈◊〉 liked our flesh and thoughtes and ●●ere by nature the sonnes of wrath as ●ell as others Ioh. 3. 36. He that beléeueth not the ●●nne shall not see lyfe but the wrath of ●od remaineth vpon him The thirde Aphorisme BOth these executions or perfourminges of the iudgementes of God ●●e brought to passe by three degrees as ●ell in the one as in the other whereof ●●e fyrst hath beene by vs declared al●eadie For as touching the electe or ●hosen 1 the verie selfe same moment ●hat they haue receyued the gyfte of ●ayth after a sort they haue passed from ●eath to lyfe 2 a sure pledge whereof ●hey haue But this their ly●e is altoge●her hydde in Christ vntyll such tyme ●s that first death set them one degree ●●rewarde 3 by which death the soule ●eeing loosed from the chaynes of the ●odie entreth into the ioye of his ●orde 4 Finallie at the daie appointed fo● the iudgemente of the quicke and the dead● vvhen as this corruptible shall pu● on immortalitie and God shall be all in all then shall they at length in presence see his Mai●stie and shall inioye that vnspeakeable ioye vvhiche vvas prepared for them from everlasting to wit a rewards due vnto the righteousnesse and holinesse of Christ vvhich vvas deliuered for their sinnes and raised againe from the dead for their iustification or righteous making by whose power and spirite they haue vvalked from faith to fai●h as by their vvhole life shall plainly appeare Proues out of the worde of God. Ioh. 5. 24. Uerily verily I say vnto you he that heareth my worde and beleeueth him that sent mée hath euerlasting life shal not come vnto condemnation but hath passed frō death to life 2. Cor. 1. 22. God hath sealed vs and hath geuen the earnest of the spirite in our hartes ● Cor. 5. 5. Moreouer it is God who hath created vs for this thing who also hath geuen vs the earnest of the spirit ● Cor. 1. 4. I thanke my God alwayes on your behalfe for the grace of God which is geuen you in Christ Iesu 5. ●hat in all things ye are made riche in him in all kinde of speach and in all knowledge 6. According as the testimony or witnesse of Iesus Christ hath béene confirmed in you 7. So that you are not destitute of any gifte wayting vntyll our Lorde Iesus Christ be reuealed 8. Who shall also confyrme you vnto the ende c. Rom. 8. 24. For we are saued by hope And hope if it b●e séene is no hope For that which a man seeth why should he hope for 25. But if we hope for that which wée sée not we wait for it by patience Eph. 1. 13. In whome also after that you haue beléeued ye are sealed with that holy spirit of promisse 1● Which is the earnest of our inheritance vntyl that we are set at liberty to the prayse of his glory Rom. 5. 2. By whom also we haue entrance through fayth into this grace by which we stande and reioyce vnder the hope of the g●ory of God. Luc. 23. 43. Uerely verely I say vnto thée thys daye shalt thou be with mee in paradise Math● 22. 31. And concerning the resurrection or rysing againe of the dead haue you not read what is spoken vnto you of God saying 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the lyuing Luk. 16. 22. And it came to passe that the beggar died and was carried of Angels into Abrahams bosom Phillip 1. 23. For I am in a straite on both sides desiring to go hence and to be with Christ for that is best of all Act. 3. 21. Who must be conteined in heauen vntill the times of the restoring of all things which God hath forespoken by the mouth of all his holy prophets since the world beganne Rom. 8. 21. And the creatures themselues shall bée deliuered from the bondage of destruction into the lyberty of the glory of the sonnes of God. Looke 1. Cor. 15 In the whole chapiter 2. Cor. 5. 10. For all wée must appears before the tribunal or iudgemēt seate of Christ that euery man may receiue the things which he hath done in his body according to that he hath done whether it be good or euill Rom. 14. 10. For we shall all appeare before the iudgement seate of Christ. Math. 25. 34. Then the king shall say to those that shall be on his right hande come ye blessed of my Father possesse the kingdom prepared for you from the laying of the foundations of the world The fowrth Aphorisme NOw contrariwise 1 the reprobates or ofcastes being conceyued borne and brought vp in sinne death and the wrath of God remayning vpon them 2 when as they go out of this world do fal into another gulfe of destruction they● soules being throwne headlong into an● euerlasting horrour or trembling 3 vntyll that daie when as their bodie and soule being ioyned togeather againe they shall goe into that euerlasting fire prepared for the Deuyll and his Angelles Proues out of the worde of God. Psal. 51. 7. Beholde in iniquity was I borne and in sinne hath my mother conceyued mée Ioh. 3. 36. He that beléeueth not the sonne shall not sée lyfe but the wrath of God remaineth vpon him Rom. 5. 12. Wherefore lyke as by one man sinne

purpose and grace whiche was geuen vs in Christe béefore the tymes of the world 1. Pet. 1. 2. Chosen accordyng to th●●oreknowledge of God the Father vnt● sanctification of the spirite c. Mat. 10. 22. And ye shall be hated o● all men for my names sake but he tha● abydeth vnto the ende shall be saued Luk. 21. 19. But possesse your soules by your patience Rom. 2. 7. To them that continue glory and honour and immortallitie of well doing that is to them that séeke euerlasting lyfe Ioh. 6. 37. Whatsoeuer my Father geueth me commeth vnto mée and him that commeeh vnto mée doo I not cast forth 39. This is the wyll of my Father that whatsoeuer he hath geuen mée I should lose nothing of it Ioh. 10. 28. I geue vnto them euerlasting lyfe and they shal neuer perishe neyther shal any plucke them out of my hande c. Act. 13. 48. They beléeued as many as were ordayned vnto euerlasting lyfe Rom. 8. 30. Whome he hath iustif●ed those also hath be gloryfied 39. No thing created can seperate vs from the loue of God which is in Christ Iesu our Lord. 2. Tim. 2. 19. But the foundation of God remayneth sure hauing this seale the Lord knoweth who are his ● Ioh. 2. 19. They went out from vs but they were none of vs for if they had béene of vs they would doubtles haue taryed wyth vs. Rom. 5. 1. Being therefore made righteouse by fayth wée haue peace towards God through our Lord Iesus Christ. 5. And hope doth not make ashamed because the loue of God is shed abroad in our heartes by the holy ghost which is geuen vnto vs. Math. 5. 2. Be gladde and reioyce because your rewarde is great in heauen Rom. 8. 14. For as many as are led by the spirit of God● are the sonnes of God. The seconde Aphorisme NOwe this is the 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 notwithstanding● 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 secre●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 vvyt● 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 Tak● dilligent heede that thou beginne not a● 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 thē 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 ●uerlasting counsell of God● 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

be made the righteous●esse of God in him Rom. 6. 3. Are you ignoraunt that as ●any of vs as are baptized into Christ ●esus are baptized into his death 4. We are therefore buried together ●ith him through baptysme into his ●eath that as Christ was raysed from ●e dead into the glory of his Father so ●e also should walke in a newe lyfe 5. For if being graffed with him we ●aue growen in the likenesse of his death ●●en so shall we growe in the lykenesse ●f his resurrection or rysing againe Colos. 3. 1. Therefore if you haue ryn againe with Christ seeke the things ●hich are aboue where Christ is sitting ● the right hande of God. ● 12. Being buried together with him through baptisme by whome also you haue risen againe with him through the fayth of God working effectually which hath raysed him from the dead Ioh. 17. 17. Sanctifie them wyth thy truth thy werd is truth 19. And for them do I sanctify my self that they also may bee sanctified by the truth Heb 9. 13. For if the blood of Bulles of G●ates and the ashes of an Heyser sprinckling the defiled sanctified as touching the purifiing of the flesh 14. How much more shall the blood of Christ which through the eternal spirite offered him selfe with out spotte of God purge your conscience frō dead workes to serue the lyuing God Heb. 10. 14. For with one offering hath he consecrated for euer those which are sanctified Rom. 5. 11. But yet that which God doth gratifye benefyte or pleasure vs with all is not so as the offence for if through the offence of that one many be dead muche more the grace of God and the gyfte by grace which is of one man Iesus Christ hath abounded vnto many 16. Neyther is the gyfte so as that which entred in by one that sinned for the faulte entred in of one offence vnto condempnation but that which God geueth is geuen of many offences vnto iustification 17. For if by one offence death raigned through one much more shall they which receyue that abounding grace gyfte of righteousnesse raigne in lyfe through one that is Iesus Christ. 20. Moreouer the lawe entreated that the offence shoulde bee increased but where sinne increaseth there grace aboundeth much more The syxt Aphorisme AND least this remeedie should bee voide and of none effect 1 the Lord with all decreed to giue this his sōne vnto them whome as we haue saide he ordained from euerlasting vnto saluation and in lyke manner to giue them vnto his sonne 2 that vvhen as he shall bee in them and they in him they might bee made perfite into one by those degrees or steppes which doo hereafter followe Proues out of the word of God. Rom 8. 32. He verilie that spared not his owne sonne but gaue him for vs all vnto death howe shall he not with him geue vs all thinges also Ioh. 3. 19. For God so loued the world that he ga●e his only begotte● sonne that who soeuer beléeueth in him should not perish but haue euerlasting lyfe Ioh. 17. 2. As thou hast geuen him power ouer all fleshe that he shoulde geue euerlasting life to so many as thou hast geuen him 9. I haue declared thy name vnto the men which thou hast geuen me which are chosen out of the world they were thyne and thou haste geuen them vnto mee and they haue kepte thy worde 11. And I am no more in the worlde but these are in the worlde and I come ●nto thée Holy Father kéepe them ●rough thy name which thou hast ge●en mée that they maye bée one as we ●re 12. Whyle I was with them in the worlde I kept them in thy name those which thou gauest vnto mée I haue kept and none of them is loste but that childe of perdition Ioh. 17. 23. I in them and thou in mée that they may be made perfit in one and that the ●orld may know that thou hast sent mee and louest them as thou louest mée The Seuenth Aphorisme FOr 1 first at what time it pleaseth him to reueale and open that secreete ordained from euerlasting 2 at that time I saie in which they thinke not of these thinges 3 as men that are verie blind and yet notwithstanding they thinke that they do most sharplie see 4 whervpon assured destruction hangeth ouer their heads 5 beholde at vnwares and sodainlie he setteth before their eyes the great daunger that they are in and that they maie bee the more pearsed for a vvitnesse vnto their conscience lying as it were buried and fornummed 6 hee ioyneth therevnto the preaching of his law adding examples of his iudgements that they should be afraide tremble at the remembrance of their sinnes 7 yet doth he not this for this intent that they should remaine in this feare and trembling but rather that turning to beholde the greatnesse of the daunger whiche compasseth them about they shoulde flie vnto that onelie mediatour Iesus Christ. Proues out of the worde of God. Gen. 3 15. Moreouer I wyll put enmity betweene thée and the woman and betweene thy séede and her seede It shal breake thine head and thou shalt bruyse his héele Gen. 22. 18. And in thy séede shall all the Nations of the earth be blessed because that thou hast obeyed my voyce Rom. 3. 25. Whome God hath set forth ● bee an appeasement through faith in ●is blood to declare his righteousnesse ●y forgeuenesse of sinnes that are past Rom. 16. 25. To him nowe that is able ●o establishe you according to my Gospell and preaching of Iesus Christ by the reuelation of the mistery which was kepte secréete from times euerlasting 26. But now is opened c. 1. Cor. 2. 7. But wée speake the wisedome of God lying hyd in a mystere or secréete that is to saye that hydden wisdome which God hath forcordayned before the worldes for our glorie Gal. 4. 4. But after the ful tyme came God hath sent forth his sonne made of a woman made subiect vnto the lawe Eph. 1. 9. The mysterie or secreete of his wyl being opened vnto vs according vnto his free good wyl which he had purposed in him selfe 10. To wyt that in the dispensation of the full tyme he might gather all things in Christ. Col. 1. 26. To wyt the mistery hid since the world began and from all ages but now is made manifest vnto his Saints 2. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according vnto our workes but according vnto his owne purpose and grace which was geuen vnto vs in Christ Iesus before the tymes of the worlde 10. But is nowe made manifest by that glorious comming of our Sauiour Iesus Christ. Tit. 1. 2. 3. Unto the hope of euerlasting lyfe which God that can not lye hath promised before the tymes of the world but hath made it manifest in his due tyme. 1. Pet. 1. 18. As those who know that you

or his thinges which cannot be seene that is to saye his euerlasting power● and Godhead are séene by the creation of the● world whylest that they are vnderstood● by the things that are made to this end● that they should be vnexcusable Rom. 2 12. Whosoeuer haue sinned without the lawe shall perish also wyth out the lawe c. Rom● 1. 21. Because that when as they knew God yeat they did not glorysie God nor gaue him thankes c. 22. When they counted them selues wise they became fooles Ioh. 17. 3. And this is euerlasting life that they know thée alone to be the true God. Ioh. 3. 36. He that beléeueth in the sonne hath euerlasting lyfe but hée that beléeueth not the sonne shall not see lyfe but the wrath of God abideth vpon him Math. 11. 17. All thinges are geuen me of my Father c. Math. 16. 17. Blessed art thou Simon the sonne of Iona● because flesh and blood hath not opened this vnto thee but my Father which is in heauen Ioh. 1. 13. Which are borne not of blood nor of the luste of the fleshe nor of the lust of man but of God. The fowrth Aphorisme BVt of some the fall is 1 greater 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. ●erem 7. 28. And thou shalt saye vnto them this is the Nation whiche hath not obeyed the voice of the Lorde theyr God● c. Prouerbs 1. 24. Because that I haue called and ye haue refused I haue stretched forth my hand and ther● was none that gaue any heede Ioh. 9. 41. If you were blinded you should haue no sinne but now you saye we see and therefore your sinne remaineth Ioh. 14. 17. That spirit of truth which the world cannot receaue because it doth not see him nor knowe him but ye know him because he remaineth with you and wyll be in you Ioh. 12. 39 40. 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 ●he hygher that they maye haue the ●greater fall 1 for by the benefite of a ●ertaine grace they are entred thus farre ●hat they are also somewhat mooued to ●ast of the heauenlie gift 2 in so much ●hat for a tyme hauing receyued the ●eede they doo seeme to bee planted ●n the Churche of God 3 and doo also ●hewe vnto others the vvaie to saluati●●n But this is certaine that that spi●ite of adoption 4 vvhich vvee saide to bee proper vnto them vvhich are neuer caste forth 5 and vvhich are vvrit●en in the secreete of the people of God ●vvas neuer communicated● 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 n●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 ●he ●yre They are forsaken I saye of God 10 vvho being moued with h●● owne wyll the which no man can with● stande 11 and with their corruption● and wickednesse notwithstanding 12 ●doeth harden them maketh fatte they● heart stoppeth their eares fynallie blin● deth their eyes 13 and for the performaunce of this thing vseth partlie their● 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.

this inequalytie of grace in men onlie Furthermore vvhen as vve know this gifte of faith to be speciall That is such as is not geuen genera●lie vnto all but particularlie to some sha● vve not take it more cheerefullie vvhe● it is offered and bee much more carefull for the increase of it than if vvit● many vvee shoulde surmise it to bee i● all mennes power as ofte as they vvy● repent because God as they saye vvy haue all men saued and vvyll not the death of a sinner Finallie vvhen as vvee see the doctrine of the gospell not onelie to be despised almost of the whole vvorlde but also to be most cruellie persecuted vvhen as vvee beholde the notable treacherie and falling awaie of so●many men vvhat shall better strengththen vs then if vve make our sure reckoning that nothing commeth to passe at all aduentures that God knoweth those that are his and that those that doo these thinges vnlesse it bee geuen to them to repent are they vvhich are ordained not by chaunce but by the assured and euerlasting counsell of God in vvhome as in looking glasses the iust vvrath and power of God should appeare Proues out of the word of God. Philip. 2. 12. Wherefore my beloued ●s ye haue alwayes obeyed not in my presence onely but nowe much more in mine absence with feare and trembling ende your saluation 1 Pet. 1. 17. With feare bée y●e conuersaunt in the tyme of your dwellyng héere Rom. 11. 20. Well through vnbeléefe they are broken of and thou standest by saith bée not high mynded but feare Rom. 9. 23. And that hée might make knowne the riches of his glory towards the vesselles of mercy the which he hath prepared vnto glorie The fifth Aphorisme YEt a man can neuer speake so fytly of these thinges but that man his reason wyll pratle against it yea and also wyll call the Lord him selfe as the chiefe Authour of all into accoumpts for it But albeit the Deuyll chafe and all the wycked kicke against the pricke 1 yet their owne conscience shal reproue them and condemne them 2 But our mind bein● strengthned vvith the mercie of God● shall acquite vs in that daie of Christ t● vvhome vvith the Father and the hol● ghost be geuen glory praise and honou● for euer Amen Proues out of the word of God. Rom. 2. 15. As they which shewe th● effect of the law written in their hartes● their conscience also bearing them witnesse and their thoughtes accusing one another or excusing 1. Pet. 3. 21. To the which also the figure of Baptisme agreeing saueth vs also not the putting awaye of the fylth of the fleshe but in that a good conscience maketh request vnto God by the resurrection of Iesus Christ. FINIS For the stopping of the mouthes of the s●landerous as also for the further instructing of the ignoraunt in this both necessarie and comfortable doctrine of God his election I haue thought good heere to set downe a shorte summe of the whole matter contained in certaine briefe and plaine Aphorismes Translated out of a learned Treatise of Theodorus Beza against Castalion GOD worketh effectuallie or bringeth all thinges to passe accordinge to the counsell of ●ys owne wyll ¶ This counsell doeth God execus● 〈◊〉 fulfyl at certaine moments of times yet the counsell it selfe is euerlasting and going ●efore all thinges not onely in tyme in asmuch as it is before all tyme but also in order For otherwyse the wyll of God should not be the chief● rule of the co●nsell of God but rather the quallyties of thinges foreséene an●● foreknowen and dr●●●g God to take this or that counsell shoulde prescribe or appoint a rule to the wyll of God. ¶ This counsell can not bée separated from the wyll of God but that we must robbe God of his diuinitie or god● head ¶ This counsel is not put only in the gouerning and guiding of the euent or that that commeth to passe as Pallas is feigned of the Poet to turne away Pandarus Dart from Menelaus brest vnto his nether partes fenced with his belte but hath a workinge and effectuall strength in all thinges which Paule hath declared by this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Energein whiche signif●eth to worke effectually ¶ This strength and effica●ye is attributed vnto God his working but is not sayd to be of god Therefore by this worde is not declared any naturall power geuen by God the cr●atour to the thinges hée hath created that they shoulde doo this or that ●● but by this worde is vnderstande the power of God which hée hath in hym selfe to doo all thinges ¶ This vniuersal particle All in the saying of Paule can by no maner of exception at all bée restreyned but that God in that poynt must bée made to bee ●dle accordyng to the opinion of Epy●urus And yf we shall say that any thing is done against his wyll hée shall bee robbed of his infinite or endlesse power ¶ The conclusion therfore standeth that God him selfe according as it pleased him to decrée all thinges to come to passe from euerlasting euen so also hée bringeth them to passe by his power in their time as he wylleth ¶ Yet of these things doth there fol●owe none of these blasphemyes to ●●yt eyther that God is the Author of ●●●ne eyther is delyted wyth iniquity eyther wylleth iniquity or that Sathan 〈◊〉 men in doing of euyll doo obey God 〈◊〉 in that they doo euyll they doo that ●hat God wyll and therefore are wythout blame Let all such blasphemies ●● these bee most ●arre not only from o●● tounges but also from our cogitation or thougthes ¶ And thus it maye bée proued th● these sequéeles and conclusions th●● they would gather of our doctrine an● of no force God doth execute or perfourme the counsels of his wyll by second causes and instrumentes not a● bound vnto them as the Stoikes did suppose but fréely and mightylye making mouing and guiding them as it pleased him ¶ Of these i●strumentes there are two principal kynds For some of them haue lyfe to wyt such as are styrred by an inner mouing of theyr owne others are without lyfe and are onely carryed of an outwarde force by others rather then of them selues Those instrumentes that haue lyfe are also in a doubble difference For some of them are indued with iudgement and reason others are without reason and are carryed with a blynd force of nature ¶ The instrumentes whiche are without life yea and also they that haue ●●fe but are voide of reason are sayd to ●oo neyther well nor yll because that ●hey are rather caused to doo than to doo ●f them selues but they which vse those ●nstrumentes are sayd to do eyther wel ●r yll ¶ Instrumentes indued with rea●on and iudgement are eyther Angels ●r men and the same agayne of twoo ●ortes For Angels some are good some ●re bad and men by nature are al euyl ●ut by grace there is such difference ●ade betwéene them