THE TREASURE of Truth, touching the ground work of man his salvation, and chiefest points of Christian Religion: with a brief sum of the comfortable doctrine of God his providence, comprised in. 38. short Aphorisms. Written in Latin by Theodore Beza, and newly turned into English by john Stockwood. ¶ Whereunto are added, these Godly treatises. One of the learned and godly Father. Master I Fox. In the which the chiefest points of the doctrine of God his Election, are so plainly set forth, as the very simplest may easily understand it, and reap great profit thereby. ¶ The other of Master Anthony Gylbie, wherein the doctrine of God his Election and Reprobation, is both Godly and learnedly handled. Seen and allowed, according to the order appointed. To the right worshipful ●yr john Pelham Knight, john Stockwood wisheth in this life prosperity, and everlasting felicity in Christ our Saviour. AFter that I had turned into English, this godly, learned, and comfortable Treatise of Master ● Beza, of God his eternal Election and Pre●●ination: there came to my hands another ●●e of the same, Englished by that learned ● godly Father, Master Whytting●● and printed at Geneva in the days of ●ne Marie. hereupon I determined ● myself to have stayed the setting forth ●is my Translation, as a thing both neede●● and also not without suspicion of great ●, and overwell liking of myself, to vn●●ke the translation of that work, which already so learnedly translated, by so ● and learned a Father. But as on the ●●e unto me, which (as God knoweth) never saw it, it was as it had not at all been translated: So since the first Englishing of it, by Master Wh● it hath been enlarged by the Author: and also divided into abetter order of Chapters: every one of them consisting of brief sentences, and as it were articles: whereof every several member, is proved with plain and plentiful testimonies of the word of God● set down directly after the end of every sentence: the benefit that I am persuaded may come unto the Godly Reader by my travail, hath caused me to suffer this my translation also to come abroad, and that the rather, because it hath passed the censure and judgement of the godly and learned, who have thought that the publishing of it may be much profitable and comfortable unto God his children. This my simple labour, such as it is I offer unto you (right Worshipful) as a small token of a thankful mind towards your W● for your manifold friendship and courtesies, sundry ways declared towards me: desiring you to accept it as a gift that proceedeth from such a one, who heartily wisheth you well, and would also if ability served, present you with ● better. Thus craving both pardon for my boldness, and also requesting your favourable accepting of my simple travail: I cease from further troubling your W. with my rudeness. ●aying God to enrich you with the plentiful ●●crease of the gifts of his spirit, and to continued you in health and welfare, both of soul ●nd body, to his honour and glory, to your own joy and comfort, and to the benefit and commodity of your native Countreie for Christ's sake. From Tunbridge this last of Iune● 1576. ¶ Your W. much bounden, and wholly in the Lord to be commanded. john Stockwood. To the godly Reader. I Have taken pains for thy profit and comfort (godly and gentle Reader) to turn into thine own Mother tongue, a singular and notable treatise, of God his Election and Predestination. There are adjoined hereunto short, easy, profitable and fruitful writings of other godly and learned Fathers of our own country, of the same contents and argument, to the end that thou mayst have in one little hand book, easy to be carried about with thee, a full and plain discourse agreeable to God his word, upon this both needful and comfortable point of Christian religion. These travails of God his ministers, as on thy part I doubt not but they shall be both thanckfully and also profitablelie to thy soul's comfort received, so I am likewise assured that there be others which are utter enemies unto this doctrine, and do (think all writings hereof more meet for the fire, then for ●●e reading of God his children. The arguments which they use against it, look ●● we many they be (as they be in deed ●●nie, and by many godly and learned ●●n many ways Godly and learnedly refuted) so many evident bewrayings be ●●y of their authors follies and wilful set●●ge themselves to bark against the ●●●●dom of God, who so plentifully in his ●●de hath opened this doctrine to the ●●forte of his children, and confutation ●●is adversaries. And truly in my sim●● judgement it is overtwharte curiositie●● foolish niceness in men to think that ●●neete to be uttered which God in his ●●tures hath revealed? yea it savoureth ●●verie strongly of great arrogancy, as ●●gh they took upon them to be 〈◊〉 wiser than God, who if he had known ●● doctrine dangerous of unmeet for ●●eople, would never have so plainly ●●ared and set it for th●● his word. It 〈◊〉 be needless for me to spend time in ●●er confuting the objections of the ad●●ries against this doctrine, or in stan●● to show the commodities that do by this doctrine arise to the church of God, for as much as in these Treatises they are both plenti●ullie performed. Only this I am to put thee in mind of, namely, that thou talk soberly and in the fear of God, of this mystery, and no further than he hath declared in his word, avoiding all curious and needless questions, considering that herein, whosoever wandereth farther than he hath the word of God for his warrant, the farther he wadeth, the farther he wrappeth and entangleth himself. Farewell, and pray unto God that as this pains was taken to do thee good, so thou by reading it, mayst receive profit, instruction and comfort. From my study at Tunbrige this last of june. 1576. Thy poor and loving Brother in Christ. john Stockwood. A short declaration of the Table going before. The first Chapter. That the question of God his everlasting Predestination, is neither curious, nor unneedful in the Church of God. AVgustine Angustine his answer to their vain objection, that are enemies unto the doctrine of predestination, saying that it maketh preaching to be a thing needless. in his Book of the good gift of perseverance, or continuance unto the end. ●p. 14. They say that the doctrine of destination is enemy unto Prea●●g, that it should do no good. As ●●gh it had been an enemy unto the ●●stles preaching. Hath not that ex●ent teacher of the gentiles so often ●es commended Predestination, & ● ceased not to preach the word of 〈◊〉 Also, Like as he which hath received the gift, doth truly exhort and preach: even so he which hath received the gift, doth obediently hear him that exhorteth and preacheth, etc. Therefore do we exhort and preach: but they which have ears to hear: do obediently hear us: they which have not, that thing cometh to pass in them which is written, That hearing they should not hear: hearing with the sense of their body, they should not hear with the assent of their body. But why the one have (ears to hear) and the other have not, that is to say, why it is given unto the one of the Father to come unto the Son, and is not given unto the other, who hath known the mind of the Lord? Must that which is manifest be therefore denied, because that which is hidden can not be comprehended or known? Also Cap. 15. Whether if when this is heard, some are turned unto a sluggish heaviness and slowness, & being readily bend to fall from labour unto wantonness, do go after their lusts: must therefore that be thought false which is ●ayd of the foreknowledge of God? And ●yll not we also speak that, which the scripture being witness is lawful to speak? By likelihood we are afraid ●●ast he should be offended which cannot take it, and are not afraid, lest we ●lding our tongues, that he which can ●ke the truth, should be discea●ed with ●●sehoode? Also Cap. 20. If the Apostles, and the teacher's of the Church which followed ●em, did both, that they might entreat ●odly of the eternal election of God, & ●ight keep the faithful under the go●rnment of a godly life, what is it ●t these our men being shut up with ●in●insible force of the truth do think ●t they say well, that it is not to be ●eached unto the people, although it be ●ue which is said of Predestination? ●ay it must utterly he preached, that he ●hich hath ears to hear, may hear. ●d who hath (ears to hear) if he ●ue not received of him which promy●th that he will give? verily, let him that receiveth not, refuse: yet so that he which desireth, take and drink: drink and live. For as godliness is to be preached, that God may be duly worshipped, so also is Predestination: that he which hath ears to hear, may glory of the grace of God, in God, not in himself. This is the mind of that most excellent man, Two things to be observed in the doctrine of predestination. which notwithstanding, putteth two conditions: (1) One is, if these matters be reasoned of, according to the rule of the word of God: (2) The other, if the self same which the scripture declareth as touching these matters, be expounded aptly and unto edifying, of both these points we have purposed to speak in few words, and first of the doctrine itself: and then of the use and applying of it. The second Chap. Of the everlasting counsel of God hid in himself, which notwithstanding is in the end understood by the effects. The. 1. Aphorism. ●HE ways of (1) almighty God are 〈◊〉 unsearchable, The counsel, decree and will of God, the fountain of all causes. (2) without whose e●●nall and unchangeable decree, nothing ●one any where of any man, neither terally nor particularly, not not those ●●gs are to be excepted, (3) which (albe●t in respect they are decreed of God, ●g always good and just: but in re●●t they are done by Satan and other ●●l instruments) are evil, and ther●● to be detested and abhorred. Proves out of the word of God. Rom. 11. 33. O the deep riches both ●●e wisdom and knowledge of God? ●vnsearcheable are his judgements, ●his ways past finding out? Rome 9 20. But, O man, who art thou, which pleadest against God? job. 9 10. 11. 12. Who doth great things and unsearchable, yea, marvelous things without number. Lo, he goeth by me, and I see him not: he passeth high, and I perceive him not. Doubtless he will take away, who will 'cause him to restore again? who shall say unto him, what dost thou? Gen. 27. 20. And Isaac said unto his son, what is this, that thou has● found it so quickly, my son? who said, because jehova thy God, made it to come unto my hand? Ephe. 1. 11. In whom also we are chosen, when we were Predestinate according to his purpose, which bringeth to pass all things after the counsel of his own will. Exod 21● 13. But he that hath not said wait for him, but God was the cause that he came to his hand, then will I appoint thee a place whither he shall flee. Prou. 16. 33. The lot is cast into the lap, and all the judgement thereof is ●rom the Lord. ●Prouer. 20. 24. The steps of a man ●●re ruled by the Lord: and how shall a ●an understand his own way? ●Prouer. 21. 1. As the rivers of waters, ●● is the King's heart in the hand of the ●orde: he turneth it whether soever it ●leaseth him. ●Esa. 14. 27. Because the Lord of hosts ●●th determined it, & who shall disannul ● his hand is stretched out, and who ●all turn it away? ●Iere. 10. 23. O Lord I know that the ●aye of man is not in himself, neither ●it in man that walketh, to make rea●●e his steps. ●Dan. 4. 32. And all the dwellers of the ●●th are counted as nothing, and he ●th according unto his will in the host ●heauen, and in the dwellers of the ●●rth: neither is there any that can ●aye his hand, and say unto him, ●hat dost thou? ●Math. 10. 29. Are not two Sparrows ●ld for a farthing, & one of them shall not 〈◊〉 on the ground without your Father? Eph. 2. 1. 2. And you hath he quickened, when you were dead in trespasses and sins, wherein in times past ye walked, according to the course of this world, after the Prince which hath rule of the air, and of the spirit that now worketh in men that are disobedient. 1. Sam. 16. 14. But the spirit of the Lord departed from Saul, and an evil spirit sent of the Lord, feared him. 2. Tim. 2. 26. And being escaped out of the snare of the devil, of whom they are taken captives. Gen. 45. 8. Now therefore you have not sent me hither, but God. Gen. 50. 20. When ye thought evil against me, God disposed it unto good, that he might do according unto this day, and save much people a live. Exo. 4. 21. And I will harden his heart, that he shall not let the people go. Exo. 7. 3. But I will harden pharao's heart, and multiply my miracles, and wonders in the land of Egypt. Exod 9 12. And the Lord hardened the heart of Pharaoh, neither did he obey them, according as the Lord had spoken unto Moses. Exod. 10. 1. Go in unto Pharaoh: For I have hardened his heart, and the heart of his servants. 20. And the Lord hardened the heart of Pharaoh. Exod. 11. 10. But the Lord hardened pharao's heart, & he suffered not the children of Israel to departed out of his Land. Exod. 14. 4. And I will harden pharao's heart, and he shall follow after you, and I will be glorified in Pharaoh. 17. And I, behold I will harden the heart of the Egyptians, and they shall go in after them: and I will be glorified in Pharaoh, and in all his host, and in his Charets, and in his horsemen. Deut. 2. 30. But Sihon the King of Hesbon would not let us pass by him: for the Lord thy God hath hardened his spirit, & made stubborn his heart, that he might deliver him into thine hand. jos. 11. 19 20. There was not a City which made peace with the children of Israel, besides the Hiuites, the inhabitants, o● dwellers in Gibeon: all other they 〈◊〉 by battle. For it came of the Lord to harden their hearts, to come against Israel in battle. 1. Sam. 2. 25. And they heard not the voice of their Father, because the Lord was minded to slay them. 2. Sam. 12. 11. So said the Lord, behold I will raise up evil against thee, out of thine house, & will take thy wives before thine eyes, and give them to thy neighbour, and he shall lie with thy wives, in the sight of this son. 2. Sam. 24. 1. And the wrath of the Lord was moreover angry against Israel, and he stirred up David against them, saying, go, number Israel and juda. 1. King. 12. 15. And the King heard not the people: for the cause was from the Lord, that he might perform his word which he had spoken by the hand of Ahiiah the Silonite unto jeroboam the son of Nebat. 1. King. 22. 23. Now therefore behold the Lord hath put a spirit of lying in the mo●th of all these thy Prophets. 2. Kin. 18. 25. And now, have I comen up against this place without the Lord, to destroy it? The Lord said unto me, go up against this Land and destroy it. 2. Chron. 11. 4. Thus said the Lord, Go not up, nor fight against your brethren: return every man unto his own house: for this thing is done of me. 2. Chro. 22. 7. And the * Or destruction's treading down of Ochozias came of God. 2 Chron. 25. 20. And Amazias held not himself contented, for it was of God, that he might deliver them into the hand of the enemy. Nehem 9 36. 37. Behold we are servants this day, & that in the land which thou gavest unto our Fathers, etc. And it yieldeth much fruit unto the Kings which thou hast set over us for our sins. job. 1. 21. The Lord hath given, and the Lord hath taken away: the name of the Lord be blessed. job. 34. 30. Because a man that is an hypocrite reigneth, and because of the offence of the people. Psal. 105. 25. He turned their heart that they should hate his people: and practise deceit against his servants. Esa. 10. 15. Shall the axe boast itself against him that heweth therewith? or shall the saw set up itself against him that moveth it? as if the rod should lift up itself against him that taketh it up: or as if the staff should exalt itself, as though it were no wood. Esa. 54. 16. Behold, I have created the Smyth, that bloweth the coals in the fire, and him that bringeth forth an instrument for his work: I, I say, have created the destroyer to destroy. Esa. 63. 17. Lord why hast thou made us to err from thy ways? and made us to departed from thy fear? john. 12. 40. and Esa. 6. 10. He hath blinded their eyes, & hardened their hearts: lest they should see with their eyes, and understand with their heart, and should turn, and I should heal them. jere. 48. 10. Cursed be he that doth the work of the Lord negligently, and cursed be he which keepeth back his sword from blood. Act. 2. 23. Him, I say, when you had ●aken, being delivered by the determined counsel and providence of God, ye have slain with wicked hands being fastened to the cross. Act. 4. 27. 28. For doubtless against ●hine holy son jesus, whom thou hadst anointed, both Herode and Pon●tius Pilate, with the Gentiles and the● people of Israel were gathered together, ●to do whatsoever thine hand, & thy counsel had determined before to be done. Rom. 9 18. Therefore he hath mercy on whom he will have mercy, and hardeneth whom he will harden. 19 Thou wilt say then unto me, why is ye yet angry? for who hath resisted his hill. Rom. 11. 32. For God hath shut up all in disobedience, that he might have mercy on all. Gal. 3. 22. For the scripture hath shut up all things under sin, that the promise by the faith of jesus Christ might be given to them that believe. ●. Thes. 3. 3 That no man should be moved in these afflictions● For ye yourselves know that we are appointed there unto. Rom. 8. 29. For whom he knew before, those he also Predestinated to be made like the image of his son. 1. Pet. 3. 17. For it is better, if the will of God will so have it, that ye suffer for evil doing. 1. Pet. 4. 19 Wherefore let them that suffer according unto the will of God, commit their souls unto him in well doing, as unto a faithful creator. The second Aphorism. THe self same God 1 All things created unto God his glory. from everlasting hath purposed and decreed in himself, to created all things at their seasons to his glory, but namely men, and that after two sorts altogether divers the one to the other, to wit in such manner, 2 Men ordained, some mercy to salvation, others of justice to damnation, and that both to God his 〈◊〉. that some whom it pleaseth him according unto his secret will, he maketh through mercy partakers of his glory, whom out of the word of God we do call vessels of honour, elect or chosen, sons of the promise, and Predestinate or foreordained unto salvation: 3 Titles which the scripture g●●ueth to the chosen. and in other, whom also it pleaseth him to stir up to that end, he showeth his wrath and his power, that in them also he might be glorified, Names given in the Scripture to the reprobates or cast aways. whom likewise we call vessels of dishonour and wrath● and unapt to every good work. Proves out of the word of God. Prou. 16. 4. The Lord hath made all things for his own sake, yea, even the wicked for an evil day. Esa. 43. 6. I will say unto the North, give: and unto the South, keep not back. Bring my sons from far, & my daughters from the uttermost part of the earth. 7. All shall be called by my name: and I created them for my glory: I formed them, and also made them. Eph. 1. 5. 6. Who hath predestinate or foreordained us whom he would adopt or choose into his sons through jesus Christ unto himself, according to the good pleasure of his will, unto the praise of his glorious grace, wherewith he hath made us to be accepted or to be liked of in that his beloved. Rom. 9● 23. And that he might make known the riches of his glory towards the vessels of his mercy, the which he hath prepared unto glory. Rom. 8. 29. For whom he hath foreknown, those also hath he Predestinate, that they might be made like the Image of his son. Rom. 9 7. 8. But in Isaac shall thy seed be called, that is, not they which are the children of the flesh, are the children of God, but they which are the sons of the promise, are counted in the seed. Ro. 9 21. Hath not the Potter power over the clay, to make out of the same lump, one vessel unto honour, and another unto dishonour? 1. Cor. 2. 7. But we speak the wisdom of God lying in a mystery, that is, even the hid wisdom, which God had determined before the world unto our glory. Eph. 1. 4. As he hath chosen us in him before the foundations of the world were laid, that we should be holy and without eme before him in love. 2. Thes. 2. 13. But we aught to give thanks always to God for you brethren beloved of the Lord, because God hath chosen you from the beginning unto salvation through sanctification of the spirit, and faith given to the truth. 1. Pet. 1. 2. Choose according to the foreknowledge of God the Father, unto sanctification of the spirit. Exod 9 16. And in deed for this cause have I appointed thee, to wit, to show thee my power, and that they should declare my name throughout the whole world. Proverb. 16. 4. The Lord hath made all things for his own sake: yea, even the wicked for an evil day. Rom. 9 22. What and if God minding to declare his wrath, and to make his power known, hath suffered with much gentleness the vessels of wrath● couched together to destruction? The third Aphorisms. THis election Election lying hid in the purpose of God. and choosing, or Predestination, and forcordaining unto salvation being considered in the purpose of God itself, that is to say, the decree itself and purpose of electing or choosing, is the first fountain of the salvation of the Sons of God, * God hath not chosen us unto sal●uation because he did foresee that we would be faithful and do good works, but only because of free mercy it so pleased him, and therefore also hau● we fayte & do good works because it is God his good pleasure to grant us faith and ability, and will to do good works. and doth not spring, as some would have it, from the foreknowledge either of their faith, or works, but rather of that only which is in the good pleasure of God itself, from the which afterward do both election or choosing, and also faith, and all good works spring. Proves out of the word of God. Deut. 4 37. And because he loved thy Fathers, he chose their seed after them, and hath brought thee out of Egypt before him by his most mighty power. Deut. 7. 7. 8. God hath not loved you, and chosen you, because you were more in number then all other people, but because the Lord loved you, etc. jos 24. 2. And josua said to all the people, Thus sayeth the Lord God of Israel: your Fathers dwelled beyond the flood in old time, as There the father of Abraham, and the father of Nachor, and served other Gods, etc. Psal. 44. 3. For they possessed not the Land with their own sword, neither did their own arm save them: but thy right hand and thy arm, and the light of thy countenannce, because thou favouredst them. john 15. ●6. You have not chosen me, but I have choose you, and ordained you, that ye go and bring forth fruit etc. Act. 13. 48. And when the gentiles heard these things, they rejoiced, and glorified the word of the Lord and believed as many as were ordained unto everlasting life. Act. 22. 14. And he said, the God of our fathers hath chosen thee, that thou shouldest know his will, and see that just one & shouldest hear the voice of his mouth. Rom. 5 6. For Christ when we were yet of no strength, at his time died for the ungodly. Ro. 9 11. 12. For the children being not yet borne, when as they had done neither good nor evil (that the purpose of God, which is according unto his election, that is to say, not of works, but of him that calleth) might remain sure) it was said unto her, the elder shall serve the younger. 13. As it is written. I have loved jacob, and have hated Esau. 14. What shall we say then? Is there any unrighteousness with God? God forbid. 15. For he saith unto Moses, I will have mercy on him, on whom I will have mercy, & I will have compassion on him, on whom I will have compassion. 16. So then Election is not in him that willeth, neither in him that runneth, but in god that showeth mercy. 18. Therefore he hath mercy on whom he will, and whom he will he hardeneth. 25. And that he might make known the riches of his glory upon the vessels of mercy, which he hath prepared unto glory. Rome 11. 7. What then? Israel hath not obtained that which he seeketh, but the Elect have obtained it, and the rest have been hardened. 35. Or who hath given unto him first and it shall be given unto him again. 1 Cor. 4●7. For who separateth thee? and what hast thou, that thou hast not received? If thou hast received it, why rejoicest thou, as though thou hadst not received it? Eph. 1. 4. As he hath chosen us in him before the foundation of the world were laid, that we should be holy and without blame before him in love. 5. Who hath Predestinate or foreordained us whom he would adopt or choose into sons through jesus Christ unto himself, according to the good pleasure of his will. 11. In whom also we are chosen, when we were Predestinate or foreordained according to the purpose of him, which worketh all things after the counsel of his own will. Ephe. 2. 10. For we are his workmanship, created in Christ jesus unto good works, which God hath ordained, that we should walk in them. Colos. 1. 12. giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. 2. Tim. 1. 9 Who hath saved us, and called us with an holy calling: not according unto our works, but according unto his own purpose and grace, which was given us in Christ jesus before the times of the world. The fourth Aphorisms. THerefore the Scripture as of●en as it will strengthen the sons of God with assured hope, The scripture useth to allege the eternal purpose of God for conf●rmance of our hope of salvation, and not to stay in second causes a● fa●th or calling, nor in the fruits of these causes, which. 〈◊〉 assure us that we have them. stayeth not either in the testimonies or witnesses of the second cause● that is to say, in the ftuites of faith, nor yet in the second and next causes themselves, to wit, faith and vocation, or calling, but ascendeth or climbeth up unto Christ himself, in whom notwithstanding as in the head we are in very deed, elect and adopted, and afterward goeth up even unto that everlasting purpose● which God hath purposed in no other than in himself. Proves out of the word of God. Math. 25. 3 Then shall the King say unto them which shall be at his right hand, come ye blessed of my Father, possess the kingdom prepared for you before the foundation of the world were laid. john. 6. 40. And this is the will of him which sent me, that every one which s●●th the son & believeth in him, should have everlasting life: and I will raise him up at the last day. Act. 13. 48. joh. 6. 45. It is written in the prophets, and they shall be all taught of God, who so ever therefore hath heard of the father and hath learned, cometh unto me. Psa. 54. 13. And the gentiles hearing these things, rejoiced, and glorified the word of the Lord: & believed as many as were ordained unto everlasting life. Rom. 8. 29. For whom he hath foreknown, the same also hath he Predestinate or foreordained that they should be like the Image of his son. Rom. 9 8 Not they which are the children of the flesh, are the children of God: but they which are the children of the promise, are counted in the seed. 11. For the children not being yet born, when as they had done neither good nor evil, that the purpose of God, which is according unto his election, that is to say, not by works, but by him that calleth, might remain sure, etc. 16. So then the election is not in him that willeth, nor in him that runneth, but in God that taketh mercy. 23. And that he might make known the riches of his glory upon the vessels of mercy, which he hath prepared unto glory. 11. What then? that Which Israel seeketh, etc. Ephes. 1. 4. As he hath chosen us in him before the foundations of the world were laid, etc. ●5. Who hath predestinate or fore ordained us whom he would adopt or chose into his sons through jesus Christ unto himself. 9 The mystery of his will being revealed unto us, according unto his free good will which he hath purposed in himself. 11. In whom also wear chosen, etc. 2. Tim. 2. 19 yet the foundation of God remaineth sure, ha●ing this seal the Lord knoweth who are his: and, let every one that calleth on the name of Christ depart from iniquity. 1. Cor. 2. 7. But we speak the wisdom of God, lying hid in a mystery, even that hid wisdom which God had determined before the world unto our glory. 10. But God hath revealed those things unto us by his spirit. For the spirit searcheth all things, yea the deep things of God. 1. Pet. 1. 19 20. But (being redeemed) with his precious blood, as of a Lamb without spot and undefiled, to wit Christ: which was foreordained before the foundations of the world were laid, but was declared in the last times for your sakes. The fifth Aphorism. ALso when there is entreated of the destruction of the reprobates or ofcasts, Reprobation or ofcasting lying hid in the purpose of God. (1) albeit the whole fault remain within themselves, (2) yet sometimes, as often as it is so needful, the spirit of God to make known the riches of his glory upon the vesselled of mercy, and his excellent power and also gentleness the better by comparison, lifteth us up even unto that high mystery, which in order goeth before all the causes of their damnation. Of which secret, doubtless there is no other cause known unto men besides his righteous will, the which we aught reverently to receive, as coming undoubtedly from him, wh● is naturally just, and can no other way be conceived of men, nor of any other. Proves out of the word of God. Hos. 13. 9 Thy iniquity hath destroyed thee O Israel: but in me is thy help. john. 3. 19 And this is the condemnation, that light is come into the world, but men have loved rather darkness than light. Rome 9 23. And that he might make known the riches of his glory upon the vessels of mercy, the which he hath ordained unto glory. Exod. 9 16. And in deed for this cause I have appointed thee, even to show thee my power, and that they should declare my name in the whole earth. Psa. 33. 15. Which hath fashioned their hearts every one, considering all their works. Prou. 16. 4. The Lord hath made all things for his own sake: yea even the wicked man for an evil day. Rome 9 11. For the children not being yet borne, when as they had done neither good nor evil, that the purpose of God according unto his election, that is, not by works, but by him that calleth, might remain sure, etc. 13. As it is written. Mala. 1. ● I have loved jacob, but hated Esau. Where he doth not only say, that Esau before he had done any good, was ordained unto hatred (for after this sort he might seem to touch none but actual sins (as they say) or unbelief, but faith plainly, before he was borne. By which words he excludeth or sh●tteth out from the cause of hatred, original sin also, & whatsoever in the person of Esau might be reckoned from his very birth. Therefore whereas a little after he bringeth in the reprobates or offcasts parting here against, he doth not attribute unto them such like kind of speech, why doth not God bear the same hatred towards others also, for as much as they are borne in the same corruption, that we are? I say, there is no such thing read in the word of the Apostle, but he setteth this their exception against it: who shall withstand his will? For hereupon man's reason gathereth, that they are unworthily condemned. Neither doth Paul au●swere, that God did so will it, because he did foresee that they would be corrupted, and so that the cause of the decree was grounded upon their wickedness (which defence was plain and ready, if it had been true) but whilst he confesseth that it so pleased God, and that it was not in their will to change it, doubtless he abateth the pride of man's wisdom, that it may reverently esteem of the secrets of God, as is most meet: But the elect or chosen he exhorteth to behold the grace of God, the which he setteth forth with such comparison. So therefore must other testimonies be expounded, in the which we go up unto the highest will of God, which is the only rule of justice. Esa. 54. 16. Behold I have made the Smyth that bloweth coals in the fire, and bringeth forth an instrument for his work: I, I say, have made the destroyer to destroy. joh. 6. 44. No man can come unto me, unless the Father that sent me, draw him. john. 10. 26. But you believe not: for you are not of my sheep: as I said unto you. joh. 12. 39 40. and Esa. 6. 10 Therefore they could not believe, because isaias hath said again, He hath blinded their eyes, and hardened their hearts: lest they should see with their eyes, and understand with their hearts, and should turn, and I should heal them. 1. Pet. 7. 8. And a stone to stumble at, & a rock of offence, unto them which stumble at the word, being disobedient, unto the which thing they were even ordained. And in many other places. jud. 1. 4. For there have crept in certain men, being before of old ordained unto this condemnation. The sixth Aphorism. FOr we must make a difference between the purpose of reprobating or ofcasting, A differnce between the purpose of electing and election and between the purpose of reprobating and reprobation. and between reprobation or ofcasting itself. For the mystery or secret of that, God would have to be hid from us: But of this, and of the destruction also that dependeth or hangeth upon it, we have causes expressed in the word of God, to wit the corruption, unbelief and sin (the which are necessary, or must needs be in respect of the falling out of them) of the vessels mad● unto dishonour. Proves out of the word of God. 2. Thes. 2. 9 The coming (of the which wicked man) is by the working of Satan, with all power and signs, and lying wonders. 10. And with all deceyu●ablenesse of unrighteousness among them that perish: for that they received not the love of the truth, that they might be saved. 11. And therefore God shall sand them strong delusion, that they should believe ●yes. 12. That all they might be dampened which have not believed the truth, but had pleasure in unrighteousness. Rom. 11. 20. Well: through vnbeléef● they are broken of, and thou standest by ●ayth be not high minde●, but fear. 2. Cor. 4. 3. But if our gospel be hidden, it is hyoden to them that perish. 4. In whom the God of this world hath blinded their minds, that is, in the unfaithful, lest the light of the gospel of the glory of Christ, which is the Image of God, should not shine unto them. Hebr. 12. 16. Let there be no fornicator, nor profane, or unclean person, as Esau, which for one mess of meat, sold his birth right. 17. For ye know how that afterward also when he would have obtained the blessing by the right of inheritance, he was cast of: for he found no place of repentance, although he sought that blessing with tears. The seventh Aphorism. SO when as the question of the sorting of the causes of salvation into degrees, God's purpose in himself in man his salvation, is the highest and chiefest cause, and is to be divided, & also goeth before our election, which is grounded in Christ, and also before all other inferior causes that follow after it. & placing of them, as it were in a certain new order, in the salvation of the elect, we do distinguish or make a difference between the purpose of electing or choosing, the which God hath decreed in himself, and the election or choosing itself, 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 things which follow after. Proves out of the word● of God. Rom. 8. 30. And whom he hath Predestinate or foreordained, those also hath he called, & whom he hath called, those also hath he justified or made righteous: And whom he hath justified or made righteous, those also hath he glorified. Ephe 1. 4. As he chose us in him before the foundation of the world were laid, etc. 5. Who hath Predestinate or foreordained us whom he would adopt or ●●ose for his sons through Christ vn●● himself, according to the good pleasure of his will. The third Chap. ¶ Of the execution or fulfilling of the everlasting counsel, in that which is common both to the elect or chosen, and also to the reprobates or offcasts. The first Aphorisms. THe Lord to the end he might execute or fulfil that everlasting counsel unto his glory, Why man was created in deed good, but yet such a one as might of his own accord become evil. prepared himself away according unto his infinite or endless wisdom, which is common both to them which were to be chosen, and also to them which were to be offcasts. For when as he had determined to show forth a notable example of his mercy, in the salvation of the chosen: and also to make manifest his just judgement, in condemning the offcasts, (1) It was of necessity that he should shut up both of them under contumacy or disobedience and sin that he might have mercy on all the believers, (2) that is, on the elect or chosen, (3) for faith is a gift of God peculiar or proper unto the elect: ● (4) and contra●y wise, that he might find matter of just damnation in those, unto whom it is given neither to believe, neither yet to know the mysteries or secrets of God. Proves out of the word of God. Rom. 11. 32. For God hath shut up all under disobedience, that he might have mercy on all. Gal 3 22. But the Scripture hath shut up all things under sin, that the promise by the faith of jesus Christ, might be given to them that believe. Act. 13 48, And the Gentiles hearing these things, rejoiced, and glorified the word of the Lord, and as many, as were ordained unto e●e●lasting life believed. Eph. 2. 8. For ye are saved by grace through saith, and that not of your selves, it is the gift of God. 2. Thes. 3. 2. Faith is not of all men, or all men, have not faith. Tit, 1. 1. According to the faith of Gods elect or chosen and the knowledge of the tr●th, which is according unto Godliness: 2. Unto the hope of eternal life, the which God that can not lie, hath promised before the world began. Phil. 1. 29. For unto you it is given in Christ his cause, not only to believe in him, but also to suffer for him. Gal 3. 22. But the fruit of the spirit is. love, joy, peace, long suffering, gentleness, goodness, faith, etc. Math. 13. 11. For unto you it is not given to know the secréets of the kingdom of heaven, but to them it is not given. loh. 12. 37. And though he had done so many miracles before them, yet they believed not in him: 38. That the saying of Esay the prophet might be fulfilled, which he spoke, Lord ●oho believed our saying, and unto whom ●is the arm of the Lord opened? 39 Therefore they could not believe, because that Esay saith again, 40. He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, and understand with their heart, and should be converted, and I should heal them. The second Aphorism. THis therefore he did with such wisdom, that the whole faults of the reprobates or offcasts damnation resteth in themselves: and that the whole praise of the salvation of the elect or chosen, is wholly to to be referred unto his mercy: for he did not created man Creation of man. in sin (for so, which God forbid, should he himself have been the Author of sin, and of his justice he might not punish it) but rather he made him after his own Image, that is, in cleanesle and holiness. Proves out of the word of God. Gen 1. 27. Therefore god created man after his own 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 righteousness, and true holiness. The third Aphorism. HE afterwards constrained by none at all, and driven also by no necessity of concupiscence or luste● as concerning his will (for as yet it was not bond unto fin) of his own accord, corruption. and freely rebelling against God, bequeathed himself unto sin, and unto both deaths: That is, of body and soul. Proves out of the word of God. Gen 2. 17. In the day that thou eatest of it, * That is, thou shalt most assuredly die. dying thou shalt die. Ro. 7. 20. But yet if I do that I would not, then is it not I that do it, but sin that dwelleth in me. Rom. 5. 12. Wherefore as by one man sin entered into the world, and death by the means of sin, and so death went over all men, insomuch as all men have sinned. The fourth Aphorism. YEt we must confess that this fall The fall of man could no● come to pass without the wy● and ordi●● of God. (of man) happened not by chance, when as the providence of God is stretched forth even unto the very smallest things, neither can any thing be said to come to pass, God not knowing of it, o● else altogether winking at it, for so thinking (the which God forbid) we must be of the opinion of the * ●Who where a sort of phi●losophers that among●ste other of their opinions held that God hath no care nor keep of the things which are done in the wo●lde. Epicures. Proves out of the word of God. Mat. 10. 29. Are not two sparrows sold for a farthing, and one of them shall not fall on the ground, without your father? 50. But the very heirs of your hea● are all numbered. Prou. 16. 33. The lot is cast into the lap, but the whole judgement of it is from the Lord. The fifth Aphorism. Neither yet did it happen, by any ba●e, and idle permission or suffering, which is severed from his will and decree● for when as he hath ordained the e●de, it must needs be also, that he hath appointed the causes leading unto that end: vnlesle we will affirm that the same end came to pass either at all adventures or ●lse by ca●ses ordained by some other God, after the opinion of the Manichees. Moreover, it can not be ●nce so much as ●●ought● that any thing cometh to pass against the will of God, and whether he will or n●, but that with great vngodl●nesse, we must deny him to be almighty: the which thing Augustin Aug. Euch● ad laure●●●um also lib. De correp et great. Cap. 104. cap 9● hath plainly noted. It doth therefore remain that this fall did in such sort issue from the willing motion, or stirring of Adam, as that yet it happened not against the will of God, whom after a certain wonderful and unconceivable manner it pleaseth, that even the same thing, which he doth not allow in that it is sin, cometh not to pass with out his will: and that, as we have said before, that the should show the riches of his glory upon the vessels of mercy: and declare his wrath and power in those vessels which he hath made therefore, that he might set forth his glory by their just damnation. The final end of God his counsel is neither the salvation of the elect 〈◊〉 damnation of the reprobates, but the s●tting forth of his glory. For neither is the salvation of the elect or chosen, nor yet the damnation of the reprobates or offcasts, the last end of the counsels of God, but the setting forth of his glory, aswell in saving them of mercy, as in condemning these by his just judgement. Proves out of the word of God. Rom. 9 21. Hath not the pot●er power over the clay to make of the same lump one vessel to honour, and an other to dishonour? 22. What and if God minding to show his wrath, and to make his power known, did suffer with much patience the vessels of wrath, prepared to destruction's etc. 1. Pet. 2. 8. And a stone of stumbling, and a rock of offence to them which stumble at the word, being disobedient, unto the which thing they were then ordained. Exod. 9 16. And in deed for this cause have I appointed thee, to wit to show thee my power, and to declare my name through out the whole world. Prou. 16. 4. God hath made all things for himself, yea even the wicked man, for the day of evil. Esa. 54. 16. Behold I have created the ●mith, that bloweth coals in the fire, and bringeth forth a toll for his work: I, I say, have created the destroyer to destoy. Rom. 9 11. For the children being not yet borne when as they had done nothing neither good, nor evil, that the purpose of God. which is according unto his election, that is to say, not of works but of him that calleth, might remain sure, etc. 13. As it is written jacob have I loved, and Esau have I hated. 17. For the scripture saith unto Pharaoh, for this same purpose have I stirred the up, that I might show my power in thee, and that my name might be declared through out all the earth. 18. Therefore he hath mercy on whom he will, and whom he will he hardeneth. The sixth Aphorism. THerefore that we may avoid these blasphemies. into the which the weakness of man's wit doth draw us, let us confess, that the corruption of the chief workmanship made by God, came to pass neither by chance, nor yet without his will, who of his incomprehensible or unconceyveable wisdom, maketh and ordereth all things to his glory: let us nevertheless grant, albeit that judgement of man wrestle never so much against it, the which in the beginning was both compassed about with certain bounders, and was also afterward miserably corrupted or made ill, that the whole fault of destruction resteth in man, because that between that secret and unceyveable will of God, God is wholly blamed of the wicked for their corruption, where as in deed the cause is not in him, but in their own wilful naugh●nesse. and the same corruption of mankind, which properly is the true and the first original or beginning of the destruction of the reprobate or ofcasts, the will of that first man cometh in the which will, whereas it was created good, of his own accord depraved or made itself nought, and therefore made open an entry unto the just judgement of God to destroy all those, whom he will not vouchsafe to show his mercy unto. Now if these pleading again ●●o object, that they could not be against this will of God, well, let us le●●em alone unto their own destruction ● reason against him, who will easily defend his own righteousness against ●heir foolish quarrelings. Let us rather reverence that thing which is above the ●eache of our wit, and turn all the conceits and imaginations of our mind to the setting forth of his mercy, which of his own only goodness hath saused us, being no less wicked and worthy of any kind of punishment, than they are. Proves out of the word of God. Rom. 9 13. As it is written, jacob have I loved, and Esau have I hated. 14. What shall we say then? is there any unrighteousness with God? God forbid. 15. For he saith unto Moses, I will have mercy on him, to whom I will show mercy, and I will have compassion on him, on whom I will have compassion. 19 Thou wilt then say● unto me, why is he yet angry? For who hath resisted his will? 20. But, O man● who art thou, which pleadest against God? shall the thing formed say to him that formed it, why hast thou made me thus? The fourth Chap. By what order of causes God hath opened the way to declare his election, and in some part to extend or perform it. The first Aphorism. Now when as God had determined those former things with himself, The foundation or ground work of election in very act or deed. as we have said, afterwards in the next, and yet eternal or everlasting rule of causes, as all things are present unto him, he severally ordained all those degrees or steps, by the which he would life up into his kingdom, those of his which were to be chosen. Therefore because he is in such wise merciful, that in the mean while, he neither aught, nor can ●orget his justice, first of all there must ●eedes have been some one ordained to ●e a mediator, A 〈◊〉 needful. by whom man might ●ee wholly restored into his former estate, and that of free mercy which should appear in the salvation of his, But man besides that he is more weak than that he can sustain or bear the force of God his wrath, (1) doth also so please himself in that his most miserable blindness, that he seeth it not, (2) as being wholly brought into slavery and bondage unto the kingdom of sin, (3) insomuch that the law of God turneth unto him unto death: so far of is it that he should be able there to set himself at liberty, or else to satis●ie or make answer unto the law of God, even in the very lest point. Man is so far bound unto sin that he can not any way deliver himself, or yet sasatisfie the law of God in the lest point of the same. Proves out of the word of God. joh. 9 41. If ye were blind, ye should have no sin: but now ye say, we see: therefore your sin remaineth. Rom. 1. 18. For the wrath of God is revealed from heaven against all ungodliness, & unrighteousness of men, which with hold the truth unrighteously. 24. Wherefore also God hath given them up to their hearts lusts, unto uncleanness, to defile their own bodies between themselves. Rom. 7. 14. For we know that the law is spiritual: but I am carnal or fleshly, sold under sin. Ephe. 2. 3. Among whom we also had our conversation in times past, in the lusts of our flesh, doing such things as liked our flesh and thoughts, and were by nature the sons of wrath, as well as others. 1. Cor. 2. 14. But the fleshly man can not conceive the things of the spirit of God for they are foolishness unto him, neither can he know them, because they are spiritually discerned. 2. Cor. 3. 7. If then the ministration of death engraven with letters in stones was glorious, so that the children of Israel could not behold the face of Moi●es for the glory of his countenance, which glory is done away. etc. 9 For if the ministry of condemnation was glorious, much more doth the ministration of righteousness exceed in glory. Rome 7. 10. But I died, and the same commandment which was ordained unto life, was found to turn unto me, unto death. The eleventh Aphorism. GOd therefore the most gentle father of the elect and chosen, tempering that his justice with infinite or endless mercy, God his justice tempered with mercy. appointed his only son of the same substance with him, and also God everlasting, who at the time appointed should be made a very, or true man. Proves out of the word of God. Math. 1 20. joseph thou son of David, fear not to take Marry thy wife. For that which is conceived in her, is of the holy ghost. Luke. 1. 35. The holy ghost shall come upon thee, and the power of the highest shall overshadow thee: therefore also that holy thing which shall be borne of thee, shall be called the son of God. joh. 1. 14. And the word was made flesh, and dwelled amongst us (and we saw the glory thereof) the glory (I say) as of the only be gotten of the father. Gal. 4. 4. But after that the full time came, God sent forth his son made of a woman, made subject unto the law. 1. joh. 1. 1. That which was from the beginning, which we have heard, which we seen with our eyes, which we have looked upon, and our hands have handled of the words of life: 2. (For the life appeared, and we have seen it and bear witness, and show unto you that eternal life, which was with the father, and appeared unto us) 3. That (I say) which we have seen and heard, declare we unto you, etc. Rom. 1. 3. Concerning his son made of the seed of David according the flesh: 4. And declared mightily to be the son of God touching the spirit of sanctification, by the resurrection from the dead. 2. Cor. 5. 19 To wit because God was ●● Christ reconciling the world unto ●im self. Philip. 2. 6. Who when as he was in ●e form of God, thought it no robbe●e to be equal with God. 7. But he made himself of no reputation, taking upon him the form of a servant, being made like unto man. Colos. 2. 9 For in him dwelled all the fullness of the godhead bodily. The third Aphorism. first that two natures being joined together into one jesus Christ, The cause● why Christ was made man. that whole corruption of man might be wholly repaired and amended in one man. Proves out of the word of God. Rom. 8. 3. For when as the weakness of the law could do nothing in the flesh, God sending his own son being made like unto flesh, subject unto sin, and that for sin, condemned ●inne in the flesh. The fourth Aphorism. secondly, which mighgt fulfil all righteousness, justification and Sanctification in Christ. and might be both able enough to sustain or bear the judgement of his father, and also be an high priest, worthy enough to pacify his heavenly father, dying righteous, for the unrighteous, and by his obedience doing away the stubbornness of Adam, and cleansing all the iniquities of us all, being laid upon his shoulders. Proves out of the word of God. Mat. 3 15. And jesus answering, said unto him, let me alone now: for thus it becometh us to fulfil all righteousness. Math. 5. 17. Think not that I came to break the law, or the prophets, etc. Rom. 5. 18. To wit then likewise as by one offence the fault came on all men unto condemnation, etc. 1. Cor. 1. 30. But ye are of him in Christ jesus who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. The fifth Aphorism. finally, that with one CITIZEN oblation or o●●ering of his own self, he might sanctify or make holy all them that were ●o be chosen, destroying and burying (2) sin in them, by the communicating ●r imparting of his death and burial with them, and quickening them into●● new life by his resurrection, or rysing●●gaine, (3) insomuch that they do also ●●nde more in Christ, than they lost in Adam. We find more in Christ then we lost in Adam. Proves out of the word● of God. Esa. 53. 4. Surely he hath borne our griefs, & he hath carried our sorrow's, ●et we did judge him smitten. etc. ●5. But he was wounded for our iniquities, he was broken for our sins. 11. He shall see of the travail of his ●oule, and shall be satisfied: and by his doctrine shall my righteous servant justify, or make many righteous. Rom. 3 25. Whom God hath set forth ●o be an appeasement through faith in ●is blood to declare his righteousness, by ●he forgiveness of the sins that are ●assed. Act, 20. 28. Take heed therefore unto yourselves, and to all the flock, in the which the holy ghost hath made you oversaers, to feed the Church of God, which he hath purchased with his own blood. Colos. 1. 20. And peace being made through his blood, by him, to reconcile all things unto himself, both the things which are in earth, and the things in heaven. 21. And you which were in times past strangers and enemies, because your minds were set in evil works, hath he now truly reconciled. 22. In the body of his flesh, through death, to make you holy, and unblamable, and without fault in his sight. Rom. 5. 19 For as by one man's disobedience many were made sinners, so by the obedience of one, shall many also he made righteous. 1. Pete. 2. 24. Who bore our sins in his body on the tree, that we being dead unto sin, should live unto righteousness: by whose stripes ye are healed. 1. Pe. 3. 18. For Christ also once suffere●●or sins, the righteous for the unrighteous, to bring us unto God, being in ●éede mortified, or become dead in the ●●eshe, but quickened in the spirit. 2. Cor. 5. 21. For he hath made him to ●e sin for us which knew no sin, ●hat we should be made the righteousness of God in him. Rom. 6. 3. Are you ignorant, that as ●any of us as are baptised into Christ ●esus, are baptised into his death? 4. We are therefore buried together ●ith him through baptism into his ●eath: that as Christ was raised from ●e dead into the glory of his Father: so ●e also should walk in a new life. 5. For if being graffed with him we ●aue grown in the likeness of his death, ●●en so shall we grow in the likeness ●f his resurrection or rising again. Colos. 3. 1. Therefore if you have run again with Christ, seek the things ●hich are above, where Christ is sitting ● the right hand of God. ●. 12. Being buried together with him through baptism, by whom also you have risen again with him through the faith of God working effectually, which hath raised him from the dead. joh. 17. 17. Sanctify them with thy truth: thy word is truth. 19 And for them do I sanctify myself, that they also may be sanctified by the truth. Heb 9 13. For if the blood of Bulls & of G●ates, and the ashes of an Heyser sprinkling the defiled, sanctified as touching the purifiing of the flesh. 14. How much more shall the blood of Christ which through the eternal spirit offered himself with out spot of God, purge your conscience from dead works, to serve the living God? Heb. 10. 14. For with one offering hath he consecrated for ever those which are sanctified. Rom. 5. 11. But yet that which God doth gratify, benefit, or pleasure us with all, is not so as the offence, for if through the offence of that one, many be dead, much more the grace of God, and the gift by grace, which is of one man jesus Christ, hath abounded unto many. 16. Neither is the gift so, as that which entered in by one that sinned: for the fault entered in of one offence unto condemnation: but that which God giveth, is given of many offences unto justification. 17. For if by one offence, death reigned through one, much more shall they which receive that abounding grace, & gift of righteousness, reign in life through one, that is jesus Christ. 20. Moreover, the law entreated that the offence should be increased: but where sin increaseth, there grace aboundeth much more. The sixth Aphorism. AND lest this remeedie should be void and of none effect, Now God in his everlasting counsel hath wrought that the benefits offered unto us in his son, should be effectual unto us, or turn to our profit. (1) the Lord with all decreed to give this his son unto them, whom, as we have said, he ordained from everlasting unto salvation, and in like manner to give them unto his son: (2) that when as he shall be in them, and they in him, they might be made perfit into one, by those degrees or steps which do hereafter follow. Proves out of the word of God. Rome 8. 32. He verily that spared not his own son, but gave him for us all unto death, how shall he not with him give us all things also? joh. 3. 19 For God so loved the world, that he ga●e his only begotten son that who soever believeth in him should not perish, but have everlasting life. joh. 17. 2. As thou hast given him power over all flesh, that he should give everlasting life to so many as thou hast given him. 9 I have declared thy name unto the men which thou hast given me, which are chosen out of the world: they were thine and thou haste given them unto me, and they have kept thy word. 11. And I am no more in the world, but these are in the world, and I come ●nto thee. Holy Father, keep them ●rough thy name, which thou hast ge●en me, that they may be one, as we ●re. 12. While I was with them in the world, I kept them in thy name: those which thou gavest unto me I have kept and none of them is lost, but that child of perdition. joh. 17. 23. I in them, and thou in me, that they may be made perfect in one, and that the ●orld may know, that thou hast sent me, and lovest them, as thou lovest me. The Seventh Aphorism. FOr (1) first The first declaration of ●lection: at what time it pleaseth him to reveal and open that secret ordained from everlasting, (2) at that time, I say, in which they think not of these things, Out ward calling effectual. (3) (as men that are very blind, and yet notwithstanding, they think that they do most sharply see, (4) whereupon assured destruction hangeth over their heads,) (5) behold at unwares and suddenly he setteth before their eyes the great danger that they are in: and that they may be the more pierced for a witness unto their conscience, God layeth, before us the heinousness of our sins and the danger like to ensue thereon, not to drive us to desperation, but to make us run unto Christ. The la. lying as it were buried and fornummed, (6) he joineth thereunto the preaching of his law, adding examples of his judgements, that they should be afraid & tremble at the remembrance of their sins: (7) yet doth he not this for this intent, that they should remain in this fear and trembling: but rather that turning to behold the greatness of the danger, which compasseth them about, they should fly unto that only mediator jesus Christ. Proves out of the word of God. Gen. 3 15. Moreover, I will put enmity between thee and the woman, and between thy seed and her seed. It shall break thine head, and thou shalt bruise his heel. Gen. 22. 18. And in thy seed shall all the Nations of the earth be blessed: because that thou hast obeyed my voice. Rom. 3. 25. Whom God hath set forth ● be an appeasement through faith, in ●is blood, to declare his righteousness, ●y forgiveness of sins that are past. Rom. 16. 25. To him now that is able ●o establish you according to my Gospel, and preaching of jesus Christ, by the revelation of the mystery, which was kept secret from times everlasting. 26. But now is opened, etc. 1. Cor. 2. 7. But we speak the wisdom of God, lying hid in a mystere or secret, that is to say, that hidden wisdom which God hath forcordayned before the worlds for our glory. Gal. 4. 4. But after the full time came, God hath sent forth his son made of a woman, made subject unto the law. Eph. 1. 9 The mystery or secret of his will being opened unto us according unto his free good will, which he had purposed in himself. 10. To wit, that in the dispensation of the full time he might gather all things in Christ. Col. 1. 26. To wit, the mystery hid since the world began, and from all ages, but now is made manifest unto his Saints. 2. Tim. 1. 9 Who hath saved us, and called us with an holy calling, not according unto our works, but according unto his own purpose and grace, which was given unto us in Christ jesus before the times of the world. 10. But is now made manifest by that glorious coming of our Saviour jesus Christ. Tit. 1. 2. 3. Unto the hope of everlasting life, which God that can not lie, hath promised before the times of the world, but hath made it manifest in his due tyme. 1. Pet. 1. 18. As those who know that you were not redeemed with corruptible things, as silver and gold, from your vain conversation, etc. 20. Which was foreordained before the foundation of the world were laid, but was declared in the last times for your sake. josua 24. 2. And josua said unto all the people: Thus saith the Lord God ●f Israel, your Fathers dwelled beyond ●he flood of old time, even There the Father of Abraham, and the Father of Nachor, and served other Gods. 3. And I took your Father Abra●am from the place which was beyond the flood. Ezec. 16. 8. And I passed by thee, and saw thee, and behold thy time was as the time of love, and I spread my garments over thee, I covered thy shame, etc. Esai. 65. 1. I made myself manifest to them that asked not, I was found of them that sought me not: I said, Behold me, behold me, unto a Nation that called not upon my name. Eph. 2. 3. Among whom also we all had our conversation in times passed, in the lusts of our flesh, doing such things as pleased our flesh, and our minds, & were by nature the sons of wrath, as well as they. 4. But God which is rich in mercy, for his great loves sake, wherewith he loved us. 5. Even when we were dead by sins, raised us up together through Christ, by whose grace ye are saved. 11. Wherefore remember that ye being in times past gentiles in the flesh, which were called vncircum●icion of that which is called cyrcumsition in the flesh, and which is made with hands; 12. That ye were I say, at that time without Christ, and were al●aunts from the common wealth of Israel, and were strangers from the covenant of promise, having no hope, and were without God in the world. 13. But now in Christ jesus, ye which once were far of, are made near by the blood of Christ. Rom. 5. 10. For if when we were enemies, we were reconciled or made friends with God by the death of his son, much more being now reconciled or made friends, we shall be saved by his life. 1. Pet. 2. 10. You which were sometime no people, are now the people of God: which were not under mercy, have now obtained mercy. joh. 9 41. If ye were blind, you should have no sin, but now ye say, we see: and therefore your sin remaineth. joh. 3. 19 And this is the condemnation, that light is comen into the world, but men have loved darkness more than ●light: because their works are evil. Rome, 1. 18. For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, as who with hold the truth unjustly. Rom. 2. 15. Who show the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one an other, or excusing: Act. 14. 17. All though he hath not suffered himself to be without witness, in that he doth good unto us, giving us reign, & fruitful seasons from heaven, filling our hearts with food and gladness. Ro. 2. 14. For when the gentiles which have not the law, do by nature the things of the law, they having not the law, are a law unto themselves. Act. 14. 17. Althought he hath not suffered himself to be, etc. Rom. 7. 7. What shall we say then? Is the law sin, God forbid: nay, I had not known sin, but by the law. For I had not known lust, except the law had said, thou shalt not lust. 1. Tim. 2. 5. For there is one God, and also one mediator of God and man, the man jesus Christ. 2. Tim. 2. 25. Instructing them which are contrary minded, if God at any time will give unto them, that they may repent and know the truth. 19 And that being escaped out of the snare of the Divyll, of whom they are taken captive, they may receive health of mind to do his will. Act. 2. 37. When they heard these things they were pricked in heart, and said unto Peter, and unto the rest of the Apostles, men and brethren, what shall we do? 38. And Peter said unto them: Repent, and let every one of you be baptised in ●he name of jesus Christ, etc. 1. joh. 2. 1. Little children, these things ● write unto you, that you should not ●inne. But if any man sin, etc. The Seventh Aphorism. THerefore after that severe or sharp preaching of the law, (1) he setteth forth unto them grace and gentleness of the gospel: The gospel. yet adding this condition: if they believe in Christ, (2) who alone can deliver them from condemnation, (3) and give unto them power and right to obtain the heavenly inheritance. Proves out of the word of God. joh. 1. 12. And as many as received him, ●he gave unto them this dignity to be made the sons of God, to wit, unto them that believe in his name. joh. 3. 16. For so God loved the world, that he gave his only begotten son, etc. Rom. 1. 19 For I am not ashamed of the gospel of Christ. For it is the power of God unto salvation, unto every one that believeth, to the jew first, and also to the Greek. Rom. 8. 1. Now therefore there is no condemnation to them which are in Christ jesus, that is, which walk not after the flesh, but after the spirit. 1. Ioh 2. 1. My little children, these things, writ I unto you, that you sin not. If any man sin, we have an advocate with the Father, jesus Christ the righteous, etc. joh. 〈◊〉. And as many as received him, he gave unto them this dignity that, etc. joh. 3. 16. For God so loved the world, etc. Rom. 1. 16. For I am not ashamed of the gospel of Christ, etc. Rom. 5. 1. Being therefore justified or made righteous by faith, we have peace toward God through our Lord jesus Christ. The ninth Aphorism. AND because all these things should be done in vain, if God did set forth these secreetes unto men, only by the outward preaching Preaching is the ordinary means whereby Christ is opened unto us, but yet not effectual without the inward power of the spirit: of his word written and openly published in the Church of God (1) (which notwithstanding is the ordinary and necessary instrument by supposition, whereby jesus Christ is communicated or imparted with us) (2) therefore when as he hath to do with his elect and chosen, together with the outward preaching of the word, he joineth the inward power of the holy spirit, The efficacy or forc● of the spirit. which doth not, as Sophisters do suppose, repair or renew the remnau●tes of their free will, (for whatsoever freewyll is left unto us, it doth consist or lie in this, (3) that we sin willingly, What manner of free will is left after the fall. (4) shunnishe God, (5) hate him, (6) yea, and moreover can neither hear him, (7) nor believe him, (8) nor acknowledge the gift of God, (9) not nor once so much as think any good thing: (10) and to be short that we be wholly subject unto wrath, and the curse.) (11) But contrararywise, rather turneth their stony hearts into fleshy, (12) draweth, (13) teacheth, (14) lighteneth their eyes, (15) openeth their sense, heart, ears, and understanding. Proves out of the word of God. Rmo. 10. 8. But what saith it? the word is near the even in thy mouth and in thine heart. This is that word of faith which we preach. 17. Then faith is by hearing: and hearing by the word of God. 2. Cor. 5. 18. And all these things are of God, which hath reconciled us unto himself through jesus Christ, and hath given the ministry of reconciliation unto us. 19 For God was in Christ reconciling the world unto himself, not imputing or laying their sins unto them, and hath put in us this word of rec●ncyliation. jam. 1. 18. He because he would, begat us with the word of truth, that we should be as certain first fruits of his creatures. 1. Pet. 1. 23. Being borne a new not of mortal s●●de, but of immortal, by the word of the living God, which endureth for ever. 25. But the word of the Lord endureth for ever. And this is that word, which is preached among you. Act. 16. 14. Whose heart the Lord had opened, that she should give heed to those things, which were spoken of Paul. Eph. 1. 9 The mystery or secret of this will being opened unto us, according unto his free good pleasure, which he had purposed in himself. Colos. 1. 27. Unto whom God would make known what are the riches of this glorious mystery or secret among the gentiles, that is, of Christ among you, who is that hope of glory. Rom. 6. 20. For when as you were the servants of sin, you were free from righteousness. joh. 6. 44. No man can come unto me, unless my Father which sent me, draw him. 65. Therefore I said unto you, that no man can come unto me, unless it be given unto him of my Father. Gen. 3. 8. And by an by they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the face of the Lord God, in the midst of the garden. Rom. 5. 10. For if when we were enemies, we were reconciled or made friends with God, etc. Rom. 8. 7. Because that the understanding of the flesh, is enimyty against God. joh. 8. 47. He that is of God, heareth the words of God: ye therefore hear not, because ye are not of God. Esai. 53. 1. Who will believe our report: and unto whom is the arm of the Lord revealed or opened? joh. 12. 36. 40. Therefore could they not believe, because Esaias hath said again, he hath blinded their eyes, and hardened their hearts, jest they should see with their eyes and understand with their heart: and ●●rne, and I should heal them Mat. 13. 13. Therefore speak I unto them by parables, because that seeing they do not see, and hearing they do not hear, nor understand. Mat. 13. 11. Because that unto you it is given to know the secrets of the kingdom of heaven, but unto them it is not given. joh. 3. 3 verily, verily I say unto thee, except a man be borne again, he can not see the kingdom of God. joh. 4. 10. If thou didst know that gift of God, and who he is that saith unto thee, etc. 1. Cor. 2. 14. But the natural or fleshly man can not conceive those things, which are of the spirit of God for they are unto him foolishness, and he can not know them, because that they are spiritually di●cerued. 2. Cor. 3. 5. Not that we are able of ourselves to think any thing, as of ourselves. Ephes. 2. 1. And you hath he together quickened when as ye were dead in offences and sins. 3. Wherein in times past ye walked, as is the course of this world, after the prince that hath power over the air, even the spirit that now worketh in men that are disobedient. 3. Among whom also we all had our conversation in time past, in the lusts of our flesh, doing such things as liked our flesh and minds: and were by nature the children of wrath, as well as others. Ezec. 11. 19 And I will give unto them one heart, and I will put a new spirits within their bowels, and I will take away the stony heart from their flesh, and will give unto them a fleshy heart. Psal. 51. 12. Created a clean heart in me O God, and renew a right spirit within my bowels. joh. 6. 44. No man can come unto me, except my father which sent me, draw him. joh. 6. 45. It is written in the prophets and they shall be all taught of God, whosoever therefore hath heard of my father and learned, cometh unto me. Psal. 119. 130. The door or entrance of thy words doth lighten, and maketh the simple to understand. Ephes. 1. 17. That the God of our Lord jesus Christthe father of glory, may give unto you the spirit of wisdom and revelation, through the knowledge of him. 18. That the eyes of your mind being lightened, ye may know what the hope is of his calling. Esai. 50. 5. The Lord God opened mine ear, and I was not rebellious: neither turned I back. Psal. 119. 18. Open mine eyes, and I shall behold the wonders of thy law. 73. Thy hands have made me, and prepared me: make me to understand, and I shall learn thy commandments. 130. The door or entrance of thy words lighteneth, it maketh the simple to understand. Col. 1. 9 Wherefore 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 knowledge of his will, with all wisdom, etc. The tenth Aphorism. AND first this spirit in the elect or chosen What things God his spirit worketh in the chosen. causeth that they be touched in deed with the feeling of that their calamity or misery: secondly it createth faith in them, that they may be able to perform the condition annexed or● keyt unto the preaching of the gospel. Now this faith Faith doth lay hold on justification and sanctification in christ. is after a manner two fold. The one, by the which Christ is generally and universally known, (1) to wit by the which we do give assent unto the history of Christ, Two sorts of faith. An historical faith, and a true faith. and unto the Prophecies written of him, which faith is also sometimes granted to the very reprobates or offcasts. Another, which is proper and peculiar unto the elect or chosen, standeth in this, that we apply unto ourselves as our own, True faith laying hold on justification in Christ. Christ universally and indifferently offered to all men, and be every one of us made assured of our election, which in deed afore time from everlasting was hidden in the secret of God, but was afterward declared unto us, (2) partly by the inward testimony or witness of our conscience ●●rough the spirit of God being ioy●●d unto the external or outward preaching: (3) and partly also by the power ●nd efficacy or virtue of the same spi●●te, which bringeth to this poiut every one of the elect or chosen, being set 〈◊〉 liberty from the bondage of sin, ●hat they begin to will and to do the things which are of God. Proves out of the word of God. jerem. 31. 19 For after that I conuer●ed, I did repent. Luc. 24. 4. 5. Then he opened their ●●ind, that they might understand the scriptures. Act. 16. 14. And a certain woman named Lydia which sold purple in the City of the Thyatirians, which worshipped God, heard us: whose heart the Lord opened, that she gave heed unto the things which Paul spake● 1. Cor. 2. 10. But unto us hath God revealed or opened them by his spirits For the spirit searcheth all things, eue● the depths of God. 11. For what man hath known the● things of man, but the spirit of man● which is in him? So also the things which are of God, no man knoweth but the spirit of God. 12. And we have not received the spirit of the world, but the spirit which is of God; that we may know those things, which God hath given unto us. 16. For who hath known the mind of the Lord that he might instruct him? But we have the mind of Christ. Colo. 1. 26. To wit, the mystery or secret hid since the world began, and from all ages, but now is it made manifest unto his Saints: 27. Unto whom God would make known, what is the riches of his glorious mystery or secret among the gentiles, that is, of Christ in you, who is that hope of glory. Ephes. 1. 16. Making mention of you 〈◊〉 my prayers. 17. That the God of our Lord jesus ●hrist, the Father of glory, would give ●nto you the spirit of wisdom and revelation, through the knowledge of ●im. 18. That the eyes of your mind being lightened, you may know what is ●hat hope of his calling, and what are ●he riches of the glory of his heritage ●n the Saints. ●. joh. 3. 24. For he that keepeth his commandments, dwelleth in him, and he in him: and by this do we know ●hat he dwelleth in us, to wit, by the spirit which he hath given us. ●. joh. 5. 20. But we know that the son of God is comen, and hath given us a mind to know him which is ●r●e: and we are in him that is true, that is, in his son jesus Christ, he is very God and life everlasting. Rom. 8. 15. For you have not received the spirit of bondage unto fear, but you have received the spirit of adoption, by which we cry, Abba, that is to say, father. 16. The which very spirit witnesseth together with our spirit, that we are the sons of God. Gal. 4. 6. And because you are sons. God hath sent forth the spirit of his son into your hearts crying, Abba, that is to say. Father. Rom. 8. 14. For as many as are led by the spirit of God, these are the sons of God. 1. joh. 3. 10. By this are the sons of God and the sons of the devil manifest, whosoever doth not exercise, righteousness, is not of God, nor he which loveth not his brother. 1. joh. 4. 13. By this do we know that we devil in him, and he in us, because he hath given us of his spirit. 14. And we have seen and bear witness, that the Father hath sent his son, to be the Saviour of the world. Phi. 2. 13. For it is God which worketh in you both to will and to do, or both the will and the deed, even of his free good pleasure. Rom. 6. 18. And being made free from ●nnne ye are made the servants of righteousness. The eleventh Aphorism. THese are therefore the degrees or steps, by which it pleaseth the Lord freely to created in his elect or chosen that precious and peculiar gift of faith, whereby they may say hold on their salvation in Christ. But because faith is only begun in us, to the end we may be able, not only to persevere or continued in it, but also to profit, which thing is altogether necessary, (1) for this cause first of all, we are imitiated or entered as it were into Religion, by the Sacrament of Baptism: Baptism. moreover, besides the hearing of the word, that faith is (2) again ●ealed ●n us by the sacrament of the Lord his Supper: The Lord●● Supper. of the which Sacraments this verily is the chief end, The chief end of the sacraments. that they are certain and effectual seals & also charters of the faithful communicating or partaking with Christ, (3) who is made unto them wisdom, righteousness, sanctification and redemption. (4) Wherefore it is very often rehearsed in Paul, that we being justified or made righteous by faith have peace. Proves out of the word of God. Mar. 16. 16. He that believeth and is baptised, shall be saved. Act. 2. 38. Repent and be every one of you baptised in the name of jesus Christ unto remission or forgiveness of sins? and ye shall receive the gift of the holy ghost. Rom. 6. 3. Know ye not that as many of us as are baptised into jesus Christ, are baptised into his death? 4. We are buried then together with him through baptism into his death: that as Christ was raised up from the dead, unto the glory of his Father, so we also should walk in a new life. Gal 3. 27. For all ye that are baptised into Christ, have put on Christ. Rom● 4 11. And he received the sign of circumcision, which should seal the 〈◊〉 righteousness of faith, which was in the uncyrcumcision. Colol● 2. 12. Being buried with him through baptism, by which also ye have risen again with him through the faith of God working effectually, who raised 〈◊〉 up from the dead. Ephes. 5. 25. 26. Like as Christ loved ●● congregation and gave himself for 〈◊〉 sanctify it or make it holy, cleansing 〈◊〉 with the washing of water through the word. 1. Pet. 3 21. To the which the figure of baptism now agreeing saveth us also, (not in that the filth of the flesh is cast away, but in that a good conscience maketh request unto God) by the resurrection or rising again of jesus Christ. 1. Cor. 10. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of 〈◊〉 body of Christ? 1 Cor. 1. 30. But ye are of him in Christ jesus, who is made unto us of God wisdom, and righteousness, and sanctification and redemption. Rom. 3. 21. But now the righteousness of God is made manifest without the law: being approbated both of the law and of the Prophets. 22. The righteousness I say of God, by the faith of jesus Christ unto all, and upon all which believe: for there is no difference, etc. 24. And they are justified or made righteous freely, that is to say, by his grace through the redemption made in Christ jesus. 25. Whom God hath set forth to be an appeasement through faith in his blood to declare his righteousness, by the forgiveness of the sins that are passed. Rom. 4. 2. For if Abraham were justified or made righteous by works, he hath whereof he may glory, but not with God. Rom. 5. 1. Therefore being justified or made righteous by faith, we have peace towards God through our Lord jesus Christ. The twelfth Aphorism. FOR (1) whosoever hath obtained the gift of true faith, the same also trusting unto the like liberality of God, aught in deed to be careful for perseverance or continuance to the end, Perceaveraunce or continuance to the end. but not to stand in doubt of the same, but rather in all kind of temptations and afflictions to call upon God, (2) with assured hope Assured hope. to obtain that which he asketh, so far forth as is expedient or meet: for as much as he knoweth himself to be the son of God, who cannot deceive him: (3) Furthermore, he doth never go so far astray out of the right way, but that through the benefit of the same grace, at the length he cometh into the way again. But, be it that sometimes faith lie buried in the chosen for a season, insomuch that it may seem to be wholly extinguished or quenched, to wit, that thereby they may know their own imbecility or weakness: yet it never goeth so far away, that the love of God and their neighbour is utterly plucked out of their minds. Love. Faith is ne●er plucked out of the hearts of the chosen, albeit for a time it seem to be quenched. For no man is justified or made righteous in Christ, but he is also sanctified or made holy in him, (4) yea, and moreover is created unto good works, the which the Lord hath ordained, that we should walk in them. Proves out of the word of God, Numb. 23. 19 God is not man, that he can lie, nor the son of man that he can repent: hath he said, and shall he not do it? Hath he spoken, and shall he not perform it? Psal. 23. 6. Yet kindness and mercy shall follow me all the days of my life, and I shall remain in the house of the Lord along season. Psal, 27. 1. The Lord is my light and my salvation, of whom shall I be afraid? the Lord is the strength of my life, of whom shall I stand in fear? 3. Though they pitch Tents against me, my heart shall not fear, if war be raised agaist me, I do trust in him. joh. 6. 37. What soever my father giveth me, shall come unto me, and him that cometh unto me, do I not cast forth. joh. 17. 15. I pray not that thou take them out of the world, but that thou keep them from evil. joh. 10. 28. And I give unto them everlasting life and they shall not perish for ever, neither shall any man take them out of my hand. 29. My father which gave them unto me, is greater than all, and none is able to take them out of my father's hand. Rom. 5. 2. Through whom also we had this entrance by faith into this grace, by the which we stand, and do glory under hope of the glory of God. 3. And not that only, but also we do glory in afflictions, knowing that affliction worketh patience. 4. And patience experience, and experience hope, 5. And hope maketh not ashamed, because that the love of God is shed abroad is given unto us. Rom. 11. 20. Thou standest by faith, be not high minded, but fear. 1. Cor. 2. 12. But we have not received the spirit of the world, but the spirit which is of God: that we may know what things God hath freely bestowed upon us. 16. For who hath known the mind of the Lord, that he will instruct him? but we have the mind of Christ. 1. Cor. 10. 12. He that seemeth unto himself to stand, let him take heed lest he fall. Eph. 1. 9 The mystery or secret of his will being opened unto us, according unto his free good pleasure, which he had purposed in himself. Phil. 1. 6. Being persuaded of this same thing, that he that hath begun this good work in you, will perform it until the day of jesus Christ. 1. Thes. 5. 24. He is faithful which hath called you, which also will bring it to pass. 2. Cor. 1. 21 Moreover it is God, which confirmeth or strengtheneth us with you into Christ, & which hath anointed us. Heb. 4. 16. Let us approach therefore with boldness unto the throne of grace, that we may obtain mercy, and find favour to help in time of need. Heb. 10. 22. Let us draw near with a true heart, and certain persuasion of faith, having our hearts pure from an evil conscience: and washed in our bodies with pure water. 23. Let us keep the confession of our faith without wavering, for he is faithful which hath promised. jam. 1. 6. But let him ask in faith, doubting nothing. I joh. 5. 14. And this the boldness which we have with God, to wit, that he heareth us, if we ask any thing according unto his will. 15. But if we know that he heareth us whatsoever we ask, we know that we have the requests that we have asked of him. So erred Abraham, Moses, Aaron, David, Peter, etc. 1. joh. 1. 8. If we say, we have no ●●nne, we deceive ourselves, and their is no truth in us. 10. If we say we have not sinned, we make him a liar, and his word is not in us. Luc. 22. 32. But I have prayed for thee that thy faith should not fayle● therefore when thou art converted, strengthen thy brethren. I joh. 3. 9 Whosoever is borne of God, committeth not sin, because that his seed abideth in him, and he can not sin, because he is borne of God. 10. By this are the sons of God, and the sons of the devil manifest. Whosoever exerciseth not righteousness, is not of God, nor he which loveth not his brother. Rom. 6. 1. What shall we say then? shall we remain in sin that grace may the more abound: 2. God forbidden, we that are dead in sin how shall we yet live in it? etc. 1. joh. 4. 20 If a man say, I love God, and hate his brother, he is a liar, for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 2. Pet. 1. 5. And giving all diligence unto this thing, join virtue unto your faith, unto virtue, knowledge. 6. And unto knowledge temperance, and unto temperance patience. And unto patience godliness. 7. And unto godliness brotherly kindness, unto brotherly kindness love. 8. For if these things be among you, & ●hoūd they will make you that you neither shall be idle, nor unfruitful unto the knowledge of our Lord jesus Christ. 9 For he that hath not these things, is blind, seeing nothing far of, forgetting that he was cleansed from his old sins. Ephes. 1. 4. As he hath chosen us in him before the foundations of the world were laid, that we should be holy and without blame before him through love. Eph. 2. 10. For we are his workmanship created in Christ jesus unto good works, the which God hath ordained that we should walk in them. The thirteen Aphorism. THis therefore is the way whereby God ordaineth those his elect or chosen unto the full execution or performance of his counsels, whom it pleaseth him to bring up amongst men, so long till they grow up to full age. But as touching those whom he calleth out unto his kingdom, being yet scarce borne, or in their first years, the way is more compendious or shorter. (1) For when as he comprehendeth in his free conenaunt, whereof Christ is mediator, not only the faithful, but also their posterity unto a thousand generations, so that he doth plainly pronounce it to be holy, there is no doubt but that he hath given the children The adoption or choosing or jytle children. of holy men, which pertain unto his election (whom he alone doth know) unto his son, who surely will not cast forth these also. Proves out of the word of God. Gen. 17. 7. And I will establish my covenant between me and thee, and between they seed after thee, in their ●●eration with an everlasting covenant, to wit, to be God unto thee, and 〈◊〉 seed after thee. ●● Exod. 20. 6. And showing mercy vn●●thousandes that love me and keep 〈◊〉 commandments. ●. Cor. 7. 14. For the unbelieving husband is sanctified by the wife, and the ●●nbeléeuing wife is sanctified by her husband: else doubtless were your children unclean: but now are they bolye. joh. 6. 37. Whatsoever my Father keveth me, shall come unto me: and ●●im that cometh unto me, do I not ●cast forth. The fifth Chapter. ¶ In what order the Lord doth beginn● to execute or fulfil, and in deed are effectually to declare his counsel of reprobation or of casting. The first Aphorism. IT may easily be understanded by those things which we have said before how the Lord doth bring to pass, (1) that they may go unto their own place, (2) whom he hath created therefore, that he might be glorified in their just condemnation. (3) For like as Christ the second Adam from heaven, The old Adam is the foundation of reprobation or ofcasting in act or deed. is the foundation and whole substance of the salvation of the elect or chosen, so also the first Adam from the earth, because he fell, is therefore the first causer of hatred and destruction, the which shall come upon the reprobates or offcasts. Proves out of the word of God. Act. 1 25. That he may take the room of this ministry and Apostlewyppe, from which judas hath gone astray, to go to his own place. Rom. 9 22. But what if he minding to declare his wrath, & to make known his power, hath suffered with much gentleness the vessels of wrath ordained to destruction? Math. 25. 41. Then shall he also say to them that shall be on his left hand: ye cursed, departed from me into everlasting ●yre, which is prepared for the D●●●and his Angels? Rom. 5. 18. Likewise then as by one ●offence the fault came on all men to condemnation, so by one justifying, the benefit abounded on all men, unto the justification of life. ●. Cor 15. 21. For since by man came death, by man came also the resurrection or rising again from the dead. 22. For as in Adam all die, even so in Christ shall all be made a live. The second Aphorism. FOr when as the Lord, being moved thereunto with such causes as he alone knew, (1) had purposed to created them to this end, that he might show forth his wrath and power in them, with all he ordained as it were by degrees and steps, those causes, by the which it should come to pass that the whole blame of their destruction should lie in themselves, according as we have showed before * Cap. ●. God his judgement upon little children. . Man therefore falling willingly and of his own accord into that miserable estate. (2) the Lord wh●● worthily hateth the reprobate or of●castes, The first declaration of reprobation or ofcasting. for so much as they are corrupte● showeth forth his just anger upon some● of them, so soon as they are borne. Proves out of the word of God. Rom. 9 17. For the scripture saith unto Pharaoh: for this same purpose have I stirred thee up, that I might show my power in thee, and that my name might be declared through out all the earth. 22. What and if God would, to show his wrath and make his power known suffer with long patience the vessels of wrath prepared to destructions' Exod. 20. 5. I the Lord the God am a jealous God visiting the sin of the fathers upon the children unto the third & fourth generation of them that hate me. Ephes. 2. 3. Among whom also we all had our conversation in times passed in the lusts of our ●lesh, doing such things as liked our flesh and minds: and were the sons of wrath, as well as others. Rom. 5. 14. But death reigned from Adam unto Moses, even over them also which had not sinned after the like manner of the transgression of Adam, which was the figure of him that was to come. The third Aphorism. But in them that are grown to full age, he observeth or useth two other ways, No vocation or calling unto the gospel. altogether diverse and contrary one to the other: for he vouchsafeth not some once this much favour, as to hear any thing at all of Christ, (1) in whom alone is salvation: Some of the reprobates or of casts are never called unto the gosell. (2) But letteth them go in their own ways, and to make haste unto assured destruction. (3) For such testimonies or witnesses of his Godhead, as he hath left unto them, are of force only thus far, that they have nothing to pretend or allege for their excuse, (4) yet through their own fault, for asmuc●● as this their self same ignorance an●● slaggishnesse, in which they are, is a punishment of that same corruption wher● in they were borne. And truly whatsoever they can see in matters touching● God, by this light or rather darkness of● nature, albeit they did not faint in the● middle of their race, yet it is such, as it can by no means be sufficient unto salvation. (5) For it is necessary unto salvation that we know God not only as God, but also as a father in Christ, (6) the which secret flesh and blood doth not reveal or open, but the Son himself, to those only whom he hath received of his Father. Proves out of the word of God. Mat. 1. 21. And she shall bring forth a son, and thou shalt call his name jesus. For he shall save his people from their sins. Act 4. 12. Neither is their salvation in any other. For there is no other name under heaven which is given among men, by which we must be saved. Act 14 16. Who in the ages that are passed, suffered all Nations to walk in their own ways. Rom. 1. 24. Wherefore also God gave them over unto the lusts of their own hearts to uncleanness, etc. Ephes. 2. 11. Remember that you were sometimes gentiles in the flesh, which were called uncircumcision, etc. ●. That you I say were at that time without Christ, and were aliens from the common wealth of Israel, & strangers from the covenants of promise● etc. Rom. 1. 19 For that which may be known of God is manifest in them, for God hath showed it unto them. Act. 14. 17. Albeit he hath not suffered himself to be without witness, by do●● good unto us, etc. Act. 17. 27. That they should seek God, if peradventure they might find him by feeling, etc. Rom. 1. 20. For his invisible things or his things which cannot be seen, that is to say, his everlasting pours and Godhead, are seen by the creation of the● world whilst that they are understood by the things that are made: to this end● that they should be unexcusable. Rom. 2 12. Whosoever have sinned without the law, shall perish also with out the law, etc. Rom● 1. 21. Because that when as they knew God, yet they did not glorysie God, nor gave him thanks, etc. 22. When they counted themselves wise, they become fools. joh. 17. 3. And this is everlasting life, that they know thee alone to be the true God. joh. 3. 36. He that believeth in the son hath everlasting life: but he that believeth not the son, shall not see life but the wrath of God abideth upon him. Math. 11. 17. All things are given me of my Father, etc. Math. 16. 17. Blessed art thou Simon the son of Iona●, because flesh and blood hath not opened this unto thee, but my Father which is in heaven. joh. 1. 13. Which are borne not of blood, nor of the lust of the flesh, nor of the lust of man, but of God. The fourth Aphorism. But of some the fall is (1) greater, A calling not effectual. (2) to wit, of them whom he vouchsafeth in deed to have the external or outward preaching of the word, (3) but they being called, yet neither will nor can answer, (4) for that they do so please themselves in their own blindness, that they say they see? unto whom also it is not given to embrace the spirit of truth, and to believe. Sin in the reprobates or offcasts in necessary, that is such as can nor be avoided, but yet they sin willingly and wyttinglie. Therefore albeit their stubbornness be necessary, yet is it willing or of then own accord: (6) whereof it cometh to pass that being bidden unto the feast, they refuse to come, (7) insomuch that the word of life is unto them foolisnesse and a stumbling block, yea finally, a deadly favour unto death. Proves out of the word of God. Luk. 12. 47. But that servant which knoweth his master's will, and hath not prepared himself, nor done according to his will, shall be beaten with many stripes. Math. 22. 14. Many are called but few are chosen. Luk. 13. 34. jerusalem, jerusalem, which killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy Children together, etc. Luke 19 42. If thou hadst even known, at jest in this thy day, etc. ●erem 7. 28. And thou shalt say unto them, this is the Nation which hath not obeyed the voice of the Lord their God● etc. Proverbs. 1. 24. Because that I have called, and ye have refused, I have stretched forth my hand, and ther● was none that gave any heed. joh. 9 41. If you were blinded you should have no sin: but now you say, we see, and therefore your sin remaineth. joh. 14. 17. That spirit of truth which the world cannot receive, because it doth not see him, nor know him, but ye know him, because he remaineth with you, and will be in you. joh. 12. 39 40. Esai. 6. 10. Therefore could they not believe because Esaias hath said again, he hath blinded their eyes and hath hardened their hearts, etc. Thes. 3. 2. And that we may be delinered from froward and evil men, for all men have not faith. Math. 13. 11. For unto you it is given to know the mysteries or secrets of the kingdom of heaven, but unto them it is not given. Math. 22. 2. The kingdom of heaven, is like unto a certain king which made a marriage for his son, etc. Luc. 14. 16. A certain man made a great supper, and called many, etc. 1. Cor. 1. 18. For the preaching of the cross is in deed to them that perish, foolishness: but unto us that are saved, it is the power of God. 23. We preach Christ crucified, unto the jews a stumbling block, and unto the Greeks foolishness. 2. Cor. 2. 15. For we are unto God the sweet savour of Christ, in them that are saved, and in them that perish. 16. To the one we are the savour of death: and to the other we are the savour of life, unto life. The fifth Aphorism. THere are others besides these, whose understanding he stirreth up to perceyne and believe the things which they hear: (1) But this is wrought by that general faith, wherewith all the devils also being endued, do notwithstanding tremble. Proves out of the word of God. jam. 2. 19 Thou believest that there is one God, thou dost well: the devils also believe, and tremble. The sixth and seventh Aphorism. last of all, they which are of all men most unhappy, do also clime ●he higher, that they may have the ●greater fall, (1) for by the benefit of a ●ertaine grace they are entered thus far, The very reprobates or offcasts sometimes do seem for a season to be planted in the Church of God, and do reach others the● way to salvation. ●hat they are also somewhat moved to ●ast of the heavenly gift, (2) in so much ●hat for a time, having received the ●eede, they do seem to be planted ●n the Church of God, (3) and do also ●hewe unto others the way to saluati●●n. But this is certain that, that spirit of adoption, (4) which we said to be proper unto them which are never cast forth, (5) and which are writ●en in the secret of the people of God, ●was never communicated● Read Mar: 7. verse. 21. 22. 23. or imparted with them, (6) for if they were of the elect or chosen, they should doubtless remain with the elect or chosen. All these therefore, The cause why some of the reprobates or offcasts, which seemed for a time to be of the Church of God, are finally destroyed, is their willing departure from that state which before they were in, unto wieked●es and sin. (7) because necessarily, but yet voluntarily, or wyllynglie, as they who are under the kingdom of sin, (8) do turn again unto their vomytte, (9) and fall from faith, and are therefore pulled up by the root, to be cast into ●he ●yre. They are forsaken (I say) of God? (10) who being moved with h●● own will, the which no man can with● stand, (11) and with their corruption and wickedness notwithstanding, (12) ●doeth harden them, maketh fat they● heart, stoppeth their ears, finally blindeth their eyes, (13) and for the performance of this thing, useth partly their● own evil lusts, whereunto he giveth them up to the governed, The means which God useth in widening the offcasts. (14) partly by that same spirit of lying, which keepeth them bound in chains, to wit, because of their corruption, out of the which, as cut of a certain spring, there issueth out a continue wall stream of infidelity or unbelief, ignorance, and iniquity: (15) whereof it cometh to pass that they having made shipwreck, as touching faith: can never escape the day appointed for their destruction, (16) that God may be glorified in their just damnation. Proves out of the word of God, Heb. 6 4. For it is impossible, that they which have been one lightened, and have tasted of the heavenly gift, and have been made partakers of the holy ghost. 5. And have tasted to the good word of God, and of the powers of the world to come. 6. If they fall a waiel, should be renewed again by repentance: as who have crucified again unto themselves the son of God, etc. Act. 8 13. And Simon also himself believed: and being baptised, abode with Philip. etc. Math. 13. 24. Read the Parrable of the Sour. Act. 1. 16. Men and brethren, this Scripture must needs have been fulfilled, which the holy ghost foretold, by the mouth of David, as concerning judas, etc. 17. For he was numbered with us, and had obtained part of his ministery. joh. 6. 37. Whatsoever my Father giveth me, shall come unto me, and him that cometh unto me, I cast not away. Ezec. 13. 9 And mine hand shall be upon the Prophets that see vanity, and divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, etc. 1. joh. 2. 19 They went out from us, but they were not of us: for if they had been of us, they would doubtless have continued with us, etc. joh. 8. 34. verily, verily I say unto you, whosoever committeth sin, is the servant of sin. Rom. 5. 12. Therefore like as by one man sin hath entered into the world, and by sin death: and so death went over all men, in as much as all men have sinned. Rom. 6. 20. For when as ye were ser●auntes of sin, ye were freed from righteousness. Rom. 7. 14. We know that the law is spiritual, but I am carnal or fleshly, sold to be subject unto sin. Rom. 8. 7. Because that the understanding of the flesh is enmity against God. For it is not subject unto the law of God, neither in deed can be. 2. Pet. 2. 22. But it happeneth unto them, Prou. 26. ●● which is wont to be said in the proverb, the dog is turned again unto his vomit, and the sow that was washed, to her wallowing in the mire. 1. Tim. 4. 1. For the spirit saith plainly, that it shall come to pass that in the latter times some shall fall from the faith, giving heed unto disceaving spirits, and unto doctrines of devils. Math. 12. 43. Read the parable of the seven spirits. Rom. 9 19 Thou wilt then say unto me, why is he yet angry? For who hath withstood his will? 2. Thes. 2. 6. Whose coming is by the working of Satan, with all power, and signs, and lying wonders. 10. And with all diceit of unrighteousness in them that perish: for that they have not received the love of the truth, that they might be saved. 11. And therefore God shall send● them strength of disceyving, that they should believe lies. joh. 3. 19 And this is the condemnation, that light is comen in the world, but men have loved darkness more than light: because their works are evil. Esa. 63. 1●. Wherefore hast thou O Lord made us to go a stray from thy ways? thou hast made our heart go back from thy fear. Exod. 4. 21. See that thou do all the wonders before Pharaoh, which I have put in thine hand: and will harden his heart, that he shall not let the people go. ¶ There are also moe● places which we have rehearted above. Chap. 2. Aphorism. 1. Esa. 6. 10. Harden the heart of this people and make his ears heavy, and daub his eyes: lest happily he should see with his eyes, and hear with his ears, and his heart should understand, and when he is converted, there should 〈◊〉 ●●aling unto him. Rom. 11. 32. For God hath shut up all 〈◊〉 under disobedience, that he might 〈◊〉 mercy on all. Exod. 8 32 And Pharaoh hardened his 〈◊〉 this time also, and let not the 〈◊〉, etc. 〈◊〉. 9●. 8. Harden not your hearts as 〈◊〉 Meri●ah, as in the day of Massah in the Wilderness. Act. 7. 42. And God turned himself away, and gave them up into the service of 〈◊〉 host of heaven, as it is written in book of the prophets. Rom. 1. 29. Wherefore the Lord gave th●● over unto filthy lusts. 2. Reg. 22. 23. Now therefore behold 〈◊〉 Lord hath put a spirit of lying in the 〈◊〉 of all thy Prophets, and the Lord 〈◊〉 spoken evil upon thee. ●oh. 1. 3. 2. The devil put in the heart of judas, to betray jesus. 2. Cor. 43. 4. But if our gospel be hidden, it is hidden in them that perish: in whom the God of this world hath ●●nded their minds, that is to say, in the Infidels or unbelievers, that the light of the glorious gospel of Christ, who is the Image of God should not shine upon them. 2. Tim, 2. 26. And that being escaped out of the snare of the devil, by whom they are kept prisoners, they might receive health of mind to his will. 1. Tim. 1. 19 Having faith and a good conscience, which some have put away, and as concerning faith, have made ●hypwracke. prover. 16. 4. God hath made all things for himself, yea, even the wicked man for an evil day. Exod. 9 16. And truly for this cause have I ordained thee, that I might show unto thee my power, and that they should declare my name in the whole earth. Rom. 9 21. Hath not the potter power over the clay, to make of the same lump one vessel unto honour, and an other to dishonour? 22. What and if God willing to show forth his wrath, and to make known ●is power, suffered with much gentleness the vessels of wrath, prepared to destruction? The sixth Chap. Of the last and full execution or performing of the counsel of God● both in the chosen, and also in the offcasts. The first Aphorism. FOrasmuch as God is very righteousness itself, The full performing of the judgements of God. it is meet that he should save the righteous, and condemn the unrighteous. (1) But they only amongst men are righteous, Who are righteous. who being united and graffed in Christ by saith, yea, and also rooted in him: and being made one body with him, (2) are in him and by him justified and sanctified, that is, made righteous and holy. Whereby it is proved, (3) that the life whereunto they are ordained to the glory of God, doth by a certain right appertain unto them only. Proves out of the word of God. joh. 17. 21. That all may be one, as thou Father art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. Rom. 9 5. For if being planted with him, we have grown in the likeness of his death, even so shall we grow in the likeness of his resurrection, or rising again. Col. 2. 7. Rooted and built in him, and established in the faith, as ye have been taught, abounding therein with thanks giving. 1. Cor. 10. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Rom. 8. 50. And whom he hath predestinated or foreordained, these also hath he called: and whom he hath cal●ed, those also hath he justified or made righteous: And whom he hath justified 〈◊〉 made righteous, those also hath he ●●lorifyed. 1 Cor. 1. 30. But ye are of him in Christ ●esus who of God is made unto us wisdom, and righteousness, and sanctiūca●on, and redemption. 2 Cor. ●. 5. Moreover it is God that hath created us for this thing, who also hath genen us the earnest of the spirit. Rom. 6. 23. And that he might make known the riches of his glory towards ●he vessels of mercy, which he hath ordained unto glory. Rom. 3. 25. Whom God hath set forth ●o be an appeasement through faith in his blood, to declare his righteousness, ●y the forgiveness of the sins that are p●ssed: 29. Through the patience of God, to show at this time his righteousness that he might be righteous, and a maker righteous of him, which is of the faith of jesus. Eph. 1. 5. Who hath foreordained us Whom he would adopt or chose unto sons through jesus Christ in himself, according to the good pleasure of his will: 6. To the praise of his glorious grace, wherewith he hath freely made us acceptable or to be liked of in that beloved. The second Aphorism. ANd contrariwise, they that remain in the pollution or filthiness and death of Adam, are worthily hated of God, that they may be damned by him, * He meaneth Infants, who although they die before they commit actual sin, yet are they from their mother's womb defiled with original sin, which is enough to condemn them. those not being so much as once excepted, which have died before that they could sin after the likeness of Adam, that is to say, in act or deed. Proves out of the word of God. Rom. 5. 14. But death reigned from Adam unto Moses, over those also which had not sinned after the likeness of the transgression of Adam, which was the figure of him that was to come. Eph. 2. 3. Amongst whom also we in times paste had our conversation in ●●e instes of our ●lesh, doing such things 〈◊〉 liked our flesh and thoughts, and ●●ere by nature the sons of wrath, as ●ell as others. joh. 3. 36. He that believeth not the ●●nne, shall not see life: but the wrath of ●od remaineth upon him. The third Aphorism. BOth these executions or performings of the judgements of God, ●●e brought to pass by three degrees, as ●ell in the one as in the other, whereof ●●e first hath been by us declared already. For as touching the elect or chosen, (1) the very self same moment ●hat they have received the gift of ●ayth, after a sort they have passed from ●eath to life, (2) a sure pledge whereof ●hey have. In the ch●●sen. But this their ly●e is altogether hid in Christ, until such time ●s that first death set them one degree ●●rewarde, (3) by which death the soul ●eeing loosed from the chains of the ●odie, entereth into the joy of his ●orde. (4) Finally at the day appointed fo● the judgement of the quick and the dead● when as this corruptible shall pu● on immortality. and God shall be all in all, then shall they at length in presence see his Majesty, and shall enjoy that unspeakable joy, which was prepared for them from everlasting, to wit, a rewards due unto the righteousness and holiness of Christ, which was delivered for their sins, and raised again from the dead, for their justification or righteous making, by whose power and spirit, they have walked from faith to faith as by their whole life shall plainly appear. Proves out of the word of God. joh. 5. 24. verily, verily, I say unto you, he that heareth my word, and believeth him that sent me hath everlasting life, & shall not come unto condemnation: but hath passed from death to life. 2. Cor. 1. 22. God hath sealed us, and hath given the earnest of the spirit in our hearts. ●. Cor. 5. 5. Moreover it is God who hath created us for this thing, who also hath given us the earnest of the spirit. ● Cor. 1. 4. I thank my God always on your behalf, for the grace of God which is given you in Christ jesus: 5. ●hat in all things ye are made rich in him, in all kind of speech, and in all knowledge. 6. According as the testimony or witness of jesus Christ hath been confirmed in you. 7. So that you are not destitute of any gift, waiting until our Lord jesus Christ be revealed. 8. Who shall also confirm you unto the end, etc. Rom. 8. 24. For we are saved by hope. And hope if it b●e seen is no hope. For that which a man seeth, why should he hope for? 25. But if we hope for that which we see not, we wait for it by patience. Eph. 1. 13. In whom also after that you have believed, ye are sealed with that holy spirit of promiss, 1●. Which is the earnest of our inheritance, until that we are set at liberty to the praise of his glory. Rom. 5. 2. By whom also we have entrance through faith into this grace, by which we stand, and rejoice under the hope of the glory of God. Luc. 23. 43. verily, verily, I say unto thee, this day shalt thou be with me in paradise. Math● 22. 31. And concerning the resurrection or rising again of the dead, have you not read what is spoken unto you of God, saying. 32. I am the God of Abraham, and the God of Isaac, and the God of jacob? God is not the God of the dead, but of the living. Luk. 16. 22. And it came to pass that the beggar died, and was carried of Angels into Abraham's bosom. Philip 1. 23. For I am in a strait on both sides, desiring to go hence and to be with Christ: for that is best of all. Act. 3. 21. Who must be contained in heaven until the times of the restoring of all things, which God hath forespoken by the mouth of all his holy prophets since the world began. Rom. 8. 21. And the creatures themselves shall be delivered from the bondage of destruction into the liberty of the glory of the sons of God. Look. 1. Cor. 15 In the whole chapter. 2. Cor. 5. 10. For all we must appears before the tribunal or judgement seat of Christ, that every man may receive the things which he hath done, in his body, according to that he hath done, whether it be good or evil. Rom. 14. 10. For we shall all appear before the judgement seat of Christ. Math. 25. 34. Then the king shall say to those that shall be on his right hand, come ye blessed of my Father, possess the kingdom prepared for you from the laying of the foundations of the world. The fourth Aphorism. NOw contrariwise CITIZEN the reprobates or offcasts In th● ofcas●e●. being conceived, borne, and brought up in sin, death, and the wrath of God remaining upon them, (2) when as they go out of this world, do fall into another gulf of destruction, they● souls being thrown headlong into an● everlasting horror or trembling, (3) until that day, when as their body and soul being joined together again, they shall go into that everlasting fire, prepared for the devil and his Angels. Proves out of the word of God. Psal. 51. 7. Behold, in iniquity was I borne and in sin hath my mother conceived me. joh. 3. 36. He that believeth not the son, shall not see life, but the wrath of God remaineth upon him. Rom. 5. 12. Wherefore like as by one man sin hath entered into the world, and by sin death: and so death hath gone over all men, in that all men have sinned. Rom. 7. 14. For we know that the law is spiritual: but I am carnal or fleshly, sold to be subject unto sin. Eph. 2. 3. Among whom also we some times had our conversation in the lusts of our flesh, doing the things that like● 〈◊〉 flesh and thoughts: and were by na●●re the sons of wrath as well as others. Luck. 16. 23. And being in hell, lifting up his eyes, when as he was in torments, he saw Abraham a far of, and Lazarus in his bosom: 24. Then he crying said: Father Abraham take pity upon me, and send Lazarus that he may dip the tip of his finger 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, depart from me into everlasting fire, which is prepared for the devil and his Angels. The fift Aphorism. AFter these two ways then, and the same being clean diverse one from another, shall the last end of the judgements of God, lay open his glory The glory hath of God. unto all men: as who in his elect or chosen hath declared himself to be both most exceeding just and also most exceeding merciful: M●st exceeding just & merciful. to wit, just in that he hath with greatest severity, or sharpness punished all the sins of his chosen in the person of his son, and hath not received them into his fellowship, before that he hath fully and wholly made them righteous and holy in him: and in this infinitely, or without end merciful, that he hath purposed to choose them freely in himself: and afterward as he purposed, hath freely adopted them in his son: to wit, by calling, justifying and glorifying them, that faith coming in between, the which he (being moved with like gentleness) hath granted unto them. Now on the other part, which concerneth the reprobates or offcasts, the●r corruption and unbelief, with the fruits springing from the same, and the testimony or witness of their own conscience shall so reprove them, that a beit they wrestle never so much against it, yet God his exceeding Most ex●eeding just justice in their just condempnation● all men approving it, may, appear. The seventh Chap. ¶ What way this doctrine may profitably be openly set forth and taught. Having declared the sum of the doctrine itself, there remaineth that we show what we think is espatiallye to be observed or marked in the Preaching and also peculiar applying of it. For where as it seemeth to many to be so hard, The cause why this most necessary and comfortable doctrine of God his election seemeth to many to be so hard and strange. that they flee from it as from a rock, this is to be attributed, or given partly to the lewdness and arrogancy, or pride of men: partly also to the lack of foresight in some, which go about to open these secrets unadvisedly, and without any choice: and fynalli●, to the unskylfulnesse of some, which know not orderly to apply unto themselves the things, which otherwise are faithfully and truly declared. Therefore as concerning those first, which sin of malice, it belongeth unto God alone to amend their fault, which doubtless he hath always done in his time, and will likewise do hereafter in those, who me in the end he hath purposed to have mercy on: and as for the others which abide stubborn We must not fear to utter God his truth, because either of the number or authority of the obstinate and stubborn. and stiff in their wickedness, there is no cause why we should be so moved either with their number or authority, that God his truth should be dissembled. Now as touching the others, these things I had, which I thought needful to be observed or taken heed of, in the preaching and setting forth of this mystery or secret. First that, A choice in matter and words. as in other points (1) so especially in this secret of predestination or foreordeining, they diligently take heed lest in steed of the plain truth of God they bring vain and curious Curious and vain questions in this doctrine especially to be avoided. speculations, which they must needs do, who, to make these hidden judgements of God to agreed with man's brain, do not only distinguish or make a difference between the foreknowledge and the purpose of God, as it is altogether needful for to do, but do also separate or sever them: or else do imagine a naked & idle permission or sufferance: or else make a double purpose of God: from which errors, when as they must n●edes fall into other endless and fond errors, they are partly constrained to deny such things as do wholly cleave fast together, partly also they do invent both foolish and many dark distinctions or differences, in the which the farther they wade, the more do they entangle themselves, so that they can never get out of these Labyrinths or ma●ées. These therefore must be diligently taken heed of, in this argument especially, than the which none other is more meet in the Churchof God, to be purely and sincerely, Such mane● of speeches as are unusual in the scriptures, aught as● muchas ma●e be, to be refrained from. or uncorruptly taught. Moreover, that there be no kinds of speaking, so far as may be, (for, for teaching sake, we may sometimes godly and religiously adventure some thing) used, which are strange to the scriptures, and that such as come to hand in the word of God be expounded with an apt interpretation, jest some ignorant person take any occasion of offence. Also (2) there must be great regard had of the Auditors or hearers, A choice in person's. where in again we must make a difference between the crafty and the simple, between those that are wilfully ignorant, and them that are taken with simple ignorance, and such as is usual unto man. (3) For unto the one the Lord is wont plainly to denounce or threaten the judgement of his Father, (4) and the other we must lead by little and little unto the knowledge of the truth. This also in this case must be looked unto, that we have not so much regard of the weak, that whilst we have care of them we take no keep of others: of which wisdom we see notable examples in Paul, especially in the Epistle to the romans, Chap. 9 10. 11. 14. and. 15. Also that, unless some very great reason let them, they go up from the lowest degrees unto the ●yghest, a● Paul doth in the Epistle to the romans, (which is the Method or orderly manner of teaching of all Divinity) he proceedeth from the law to forgiveness of sins, and from thence by little and little, unto the highest degree: or that they stay in that which shall be most fittest for the place of Scripture, which they have taken in hand to handle, rather than to come down from the highest degree unto the lowest. For the brightness of God his Majesty suddenly offered, is wont mightily to strike the eyes, in so much that afterward they are dim in beholding other things, unless they have been used a long season, and oftentimes to behold that light. How we● must go foreward. Moreover, whether they go up from the lowest upwards, or contrariwise come down from the highest downwards, you must take heed that you r●nne not out from one extreme unto the other, The middle causes are overpassing the mids, not to be without great consideration overpassed. as for example from purpose to salvation, and much more from salvation to purpose, also from purpose to damnation, or contrariwise, over hipp●● the nearer causes of the judgement of God: (5) unless peradventure then have to ●oo with open despisers of God, whom it availeth not once to teach, sau● that they may be strooken with the judgement of God, that there can be no just suspicion of offence. Furthermore, this doctrine How this doctrine is to be applied. must never be in such sort set forth, that it be applied to any person severally, albeit some be otherwise, either to be comforten or rebuked then othersome, (6) unless peradventure some Prophet of God be admonished by some peculiar word from God: which notwithstanding is not rashly to be believe, for as much as it cometh to pass out of order, or not ordinarily. But in visiting the sick, and in familiar admonitions, it seemeth to be the duty of the Minister, How the Ministers must deal with troubled conscience. so far as he may, to comfort the conscience of the ●●oubled, with the declaration of elec●ion: and contrary wise to strike those ●hat are obstinately wicked and disobedient with that fearful judgement of God, but yet so that they keep some measure, & refrain from that last sentence whereunto is added no condition. For this jurisdiction pertaineth unto God alone. Proue● out of the word of God. Math. 28. 18. Go therefore and teach all nations, baptizing them, etc. 20. Teaching them to keep all those things, whi●h I have commanded you. 2. Tim 2. 23. Foolish and unlearned questions put away, knowing that they breed stri●es. 2. Tim. 2. 15. Study to show thy self approved unto God, a workman that need●th not to be ashamed, and which can divide the word of truth aright. Math. 25. In the whole chapter. joh. 8. 44. You are of your Father the devil, and therefore you wyllful● fill the lusts of your Father. joh. 9 41. If you were blind yo● should have no sin, but now you say, we see, and therefore your sin remaineth joh. 10. 26. But ye believe not, for ye● are not of my Sheep, as I have told you. Luk. 20. 46. Be ware of the Scribes which desire to go in long ●o●es, and long gréetyngs in the markets, and the highest seats in the Synog●es, and the chief rooms at feasts. 47. Which devour widows houses, and use long prayers for a show: these shall receive the greater judgement. Math. 23. 38. Behold your house is le●te unto you desolate. 1. Cor. 3. 2. I have given you milk to drink, and not strong meat, for ye were not yet able to bear it, neither yet now are ye able. Rom. 14. 1. Him that is weak in the ●ayth, receive unto you, but not for controversies of disputations. joh. 8. 33. They answered him, we are the seed, of Abraham, and were never bond to any man, how sayest thou then that we shall be made free. 34 jesus answered them, verily, verily I say unto you, he that committeth sin, is the servant of sin.. Phyllyp. 3. 2. Beware of dogs, beware of evil workmen, beware of con●ysion. 1 Tim. 6. 3. 4. If any man teach contrary doctrine, and consenteth not to the wholesome words of our Lord jesus Christ, and to the doctrine which is according unto godliness, he is puffed up, knowing nothing, etc. Gal. 5. 12. I would to God also that they were cut of which trouble you. 2. Tim. 4. 14. Alexander the copper smith hath done me much harm: the Lord reward him according to his deeds. joh. 6. 64. But there are some of you which believe not. For jesus knows from the beginning, who they wer● which believed not, and who should be● trey him. joh. 8. 24. Therefore I said unto yo● that you should die in your sins. Fo● unless ye believe that I am he, you sha● die in your sins. The eight Chap. How every several person may apply with some profit this general doctrine to himself. The first Aphorisms. THey that teach that man his salvation is grounded upon workest either wholly, or in any part, (1) it is manifest that they do utterly overthrow the gospel of God. The doctrine of faith is unprofitable if it be separated from ●lection. But they that teach free justification or righteous making by faith, they stay upon a sure foundation, (2) but yet in such sort that they ●aie under faith the everlasting purpose of God, wherein finally both Christ himself. (3) and also the Apostle following his steps, doth rest and stay. (4) For when as perceiverance or continuance of faith is required unto salvation, to what purpose have I faith, (5) if I be not certain of the gift of perceiverance or continuance to the end? And yet is there no need to fear lest this doctrine should make us negligent and dissolute or careless. (6) For this peace of conscience, whereof we speak, doth greatly differre from foolish security or carelessness, peace of conscience dependeth upon predestination. and he that is the son of God, (7) for as much as he is led by the spirit of God, will never take occasion of slothfulness, by the consideration of God his benefits. Therefore if this doctrine bring but this one fruit, that by the aid thereof we may learn to strengththen our faith against all things that happen, it is manifest that the chief ground of our salvation is overthrown by them, which because they measure God after the small measure of their brain, do oppugn or reason against this Article of Religion. Proves out of the word of God. Gal 2. 21. I do not make void the grace of God: for if righteousness be by the law, then hath Christ died without cause. Rom. 11. 6. And if it be of grace, it is not now of works: or else were grace no more grace; but if it be of works, it is no more grace: for else were work no work. joh. 6. 44. No man can come unto me, unless my father, which sent me draw him: and I wylll raise him up at the last day. 45. It is written in the Prophets, And they shall be all taught of God, whosnever therefore hath beard of my Father, and hath learned, cometh unto me. Rom. 8. 29. For whom he hath foreknown, those hath he foreordeyned, that they might be made like unto the image of his son, that he might be the first borne amongst many brethren. 30. And whom he hath foreordeined those also hath he called, etc. Look the same Epistle Chap. 9 10. and. 11. 1. Cor. 2. 10. But God hath revealed, or opened those things unto us by his spirit. For the spirit searcheth all things even the depths of God. Eph. 1. 4. As he chose us in him before the foundations of the world were laid, that we might be holy and unblamable before him by love. 5. Who foreordeyned us whom he would choose unto his sons through jesus Christ in himself, according to the good pleasure of his will. 2. Tim. 1. 1. According unto the promise of life which is in Christ Iesu. 9 Who hath saved us, and called us with an holy calling, not according to our works, but according unto his purpose and grace, which was given us in Christ before the times of the world. 1. Pet. 1. 2. Choose according to th●●oreknowledge of God the Father vnt● sanctification of the spirit, etc. Mat. 10. 22. And ye shall be hated o● all men for my name's sake, but he tha● abideth unto the end, shall be saved. Luk. 21. 19 But possess your souls by your patience. Rom. 2. 7. To them that continued, glory and honour, and immortality of well doing, that is, to them that seek everlasting life. joh. 6. 37. Whatsoever my Father giveth me, cometh unto me: and him that commeeh unto me, do I not cast forth. 39 This is the will of my Father, that whatsoever he hath given me, I should loose nothing of it. joh. 10. 28. I give unto them everlasting life, and they shall never perish: neither shall any pluck them out of my hand, etc. Act. 13. 48. They believed, as many as were ordained unto everlasting life. Rom. 8. 30. Whom he hath justified, those also hath be glorified. 39 No thing created can separate us from the love of God, which is in Christ jesus our Lord 2. Tim. 2. 19 But the foundation of God remaineth sure, having this seal, the Lord knoweth who are his. ●. joh. 2. 19 They went out from us. but they were none of us: for if they had been of us, they would doubtless have tarried with us. Rom. 5. 1. Being therefore made righteous by faith we have peace towards God, through our Lord jesus Christ. 5. And hope doth not make ashamed, because the love of God is shed abroad in our hearts, by the holy ghost, which is given unto us. Math. 5. 2. Be glad and rejoice, because your reward is great in heaven. Rom. 8. 14. For as many as are led by the spirit of God● are the sons of God. The second Aphorism. Now this is the way to apply this doctrine. The works of God, even the very last of them, are such, that a man can not judge of them, but after two sorts, to wit, either after they are paste, or else by the disposition of the second causes, which by long use he hath known to portend or give a token of some certain end, as is wont to come to pass in things that fall out naturally, in which notwithstanding men are wonderfulle dim sighted. Therefore in this point, that is of all other most hard, it is no marvel though the judgement of man be driven into such a narrow strait, ●. Cor. 2. 14. that he cannot but in this order understand what is determined of him in the secret counsel of God. And now because this whole judgement consisteth, or standeth in the observation, and marking of those causes, which do exceed or pass all power of nature, we must needs flee some whither else, to wyt● to the sentence of God set forth in his word, which whereas it is in infinite points, more certain than all man his conjectures or guesses, it doth no doubt bring us also a more certain judgement. (1) The Scripture therefore beareth witness, How a sure witness of our election may be had. that whomsoever God hath Predestinate or foreordained in his eternal purpose, to adopt or choose unto sons through jesus Christ in himself, the same also at the time appointed are so effectually called, that they hear and embrace the voice of the caller: by which faith being made righteous and holy in Christ, (2) they must also necessarily be glorified. Wilt thou therefore who so ever thou art, be assured of thy Predestination or foreordaining, and so consequently of salvation which thou lookest for, against all the assaults of Satan: be assured, I say, not with doubtful conjectures, and such as are gathered out of man his brain, may with such as are no less certain and sure, than if thou hadst gone up into heaven itself, and understood that secret decree from the very mouth of God? Tak● diligent heed that thou begin not a● that highest degree: for else it will come to pass, that thou wilt not be able to abide the exceeding great brightness of God. Begin therefore at the lowest degrees, (3) and when thou hearest the voice of God sounding in thine ears and mind, By what ●okens true faith may be known. which calleth thee unto Christ the only mediator, consider by little and little, and search diligently, (4) whether thou be justified and sanctified, that is, made righteous and holy, by faith in Christ, for these are the effects by the which faith, the very cause of them in deed is known. And this thou shalt know, The effects of the holy ghost in the elect. (5) partly by the spirit of adoption crying within: Abba, Father: (6) partly also by the power and working of the same spirit in thyself: namely if thou feel, and also indeed show, that although sin do devil in thee, yet it doth not reign in thee. For why? Is not the holy ghost he, which maketh that we do not purposely let loose all the rains unto ungodly and wicked lusts, as they use to do whose eyes the Prince of this world hath blinded? for else who moveth us unto prayer, albeit being never so cold and lither? Who stirreth up in us those unspeakable sighs and groanings? (7) who after that we have sinned, and that sometimes wittingly and willingly, engendereth in us that hatred of the sin that we have committed, yea and that not for fear of punishment, but because that we have offended our most merciful Father. (8) Who, I say, beareth us witness, that our sighings are heard, and moveth us hereunto, that we dare boldly call God, our God, and also Father, even after that we have offended him? (9) Is it not, I pray you that spirit, whom we have freely received, The efficacy or virtue of our calling is understood by faith, and by our calling, our predestination, or fore-ordaining. being freely given for a sure pledge of our adoption? Now if we may gather faith by these effects, it remaineth that we were called and drawn effectually, and by this calling again, the which we have showed to be proper unto the sons of God, is that which we seek for throughlie understood, to wit, that we are therefore given unto the Son, because in the ●uerlasting counsel of God● which he hath purposed in himself, we were predestinated or foreordained, whom he would adopt in his Son. (10) Whereof finally ensueth, when as we are predestinate or foreordained by that most steadfast will of God, which is grounded only upon itself, (11) and that no man can pluck us out of the hand of his son, and that continuance in faith is necessary unto salvation, that the expectation or hope of our continuance, and so consequently of salvation There is certain hope in the chosen of continuance and salvation. is also certain, so that it is ungodliness any more to doubt of it. So far of therefore is it, that this doctrine should make us slothful and careless, The doctrine of predestination over throweth vain security or carelessness. (12) that contrarily this alone doth open an entry unto us, to search the very depths of God by his spirit, and also to understand them: as the Apostle doth plainly witness, that when as we know them (13) (and we know them only but in part, so long as we live here,) (14) so that we must fight daily against distrust, with heavenly armour) (15) we may learn, not to behave ourselves negligently, but to continued stoutly, to honour him, to love, fear, and call upon him, (16) so that we may daily more and more, as touching us, as Peter sayeth, Make our calling and election sure. Only election ministereth sur● comfort. And moreover, how shall he abide sure and steadfast against so many noisome temptations, within and without and against so many (as the world termeth them) assaults of Fortune, which hath not first assuredly grounded in his mind, that which is most true, to wit, that God according to his good pleasure, doth all things, whatsoever they be, and what instruments so ever he use, to the profit of those that are his, amongst whose number he must be reckoned, which is set in this danger? Proves out of the word of God. Rom. 8. 29. For whom he hath fore● known those also hath he foreordeyned to be made like unto the Image of his son, that he might be the first borne among many brethren. 30. And whom he hath forehordeined, those also hath he called: an whom he hath called those also hath he justified, or made righteous: and whom he hath justified, those also hath he glorified. Eph. 1. 4. As he hath chosen us in him before the foundations of the world were laid, that we should be holy and un blamable before him through love. 5. Who hath foreordeined us whom he would adopt or choose unto his sons through Christ in himself, according to the good pleasure of his will. 9 The mystery or secret of his will being opened unto us, according unto his free good will which he had purposed in himself. joh. 10. 27. My sheep hear my voice, and I know they follow me. Rom. 5. 2. Through whom also by ●aith we had this entry into this grace, ●y which we stand and glory under the hope of the glory of God. Rom. 8. 38. For I am persuaded, that neither death nor life, neither Angels ●or principalities, neither powers, neither things present, nor things to come. 39 Neither height nor depth, neither any other thing created can separate us from the love of God, which is in Christ jesus our Lord ●. Cor. 2. 10. But God hath revealed or op●ned them unto us by his spirit. For the spirit searcheth all things, even the depths of God. 1. john. 3. 24. He that keepeth his commandments, dwelleth in him, and h● in him: And by this do we know that he dwelleth in us, towyt, by his spirit which he hath given us. Psal. 95. 7. 8. To day if ye will hear his voice, harden not your hearts, as in Meriba, as in the day of Massa in the wilderness. joh. 10. 27. My sheep hear my voice, and I know them, and they follow me. 2. Cor. 13. 5. Try yourselves, whether you be in faith or not, prove yourselves, Whether you know your sel●es or not, to wit, jesus Christ to be in you? Gal. 4. 6. Because you are the sons of God, God hath sent forth the Spirit of his son into your hearts, crying Abba, Father. 1. joh. 3. 24. He that keepeth, his commandments, dwelleth in him, and he in him: and by this do we know that he dwelleth in us, to wit, by the spirit which he hath given us. 1. Cor. 2. 10. But unto us hath God revealed or opened them by his spirit. For the spirit searcheth all things, even the very depths of God, etc. Rom. 6. All most in the whole Chapter. 1. john. 3. 9 Whosoever is borne of God, doth not commit sin? because his seed abideth in him, neither can he sin, because that he is borne of God. Rom. 6. 11. Likewise gather ye also, that ye yourselves are both dead unto s●nne and do also live unto God through Christ jesus our Lord 12. Let not sin therefore reign in your mortal body, that you should obey sin in the lusts of the body. Ephes. 4. 29. Let no filthy speech come forth of your mouth, but if any be profitable for the use of edifying, that it may minister grace unto the hearers. 30. And do ye not make sad that holy spirit of God, by which ye are sealed unto the day of redemption. Rom. 8. 26. Likewise the spirit also helpeth our infirmities or we a●●enesses: for we know not what to pray as we aught: but the spirit itself ma●eth request for us, with sighs that can not be expressed. Rom. 7. 24. Wretch that I am, who shall deliver me from this body of death; Rom. 8. 15. For ye have not received the spirit of bondage unto ●eare, but ye have received the spirit of adoption, through whom we cry, Abba, Father. 16. Which very spirit beareth witness together with our spirit, that we are the sons of God. Rom. 8. 27. But he that searcheth the hearts, knoweth what is the meaning of the spirit, because that he maketh request for the Saints, according to the will of God. Eph. 1. 13. In whom ye also have hoped, having heard the word of truth, etc. 14. Which is the earnest of our inheritance, etc. Eph. 4. 30. And make not sad that holy spirit of God, by whom you are sealed unto the day of redemption. 2. Cor. 1. 22. Who also hath sealed us, and hath given the earnest of the spirit in our hearts. Rom. 11. 29. For the gift and calling of God are such, that he can not repent him of them. Hebr. 6. 17. Wherein God willing abundantly to show unto the heirs of promise the v●chaungeablenesse of his counsel, bound himself by an oath. 2. Tim. 2. 19 But the foundation of God standeth sure, having this seal, The Lord knoweth who are his, And, let every one that nameth the name of of Christ departed from unrightousnesse. Rom. 8. 38. For I am persuaded, that neither death, nor life neither Angels nor principalities nor powers neither things present, nor things to come. 39 Neither height, nor depth, neither any thing created can separate us from the love of God, which is in Christ jesus our Lord joh. 3. 33. He that receiveth his witness, hath sealed that God is true. Rom. 4. 20. But he was made strong by faith, giving the glory unto God. 21. And being fully persuaded, that h● was also able to do that which he had promised. Rom. 5. 5. Hope maketh not a shamed, because the love of God is shed abroad in our● hearts by the holy ghost which is given us. Heb. 4. 16. Let us therefore boldly approach unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. 1. Cor. 1. 9 God is faithful, by whom ye are called into the fellowship of his son jesus Christ our Lord 1. Thes. 5. 24. He is faithful which hath called you, who also will bring it to pass. Heb. 10. 22. Let us approach with a true heart, and certain persuasion of faith, with pure hearts from an evil conscience. 23. And having our body washed with pure water, let us hold fast the confession of faith, not wavering: for he is faithful which hath promised. 1. Cor. 2. 10. But God hath revealed or opened them unto us by his spirit. For the spirit searcheth all things, even the very depths of God. 11. For who hath known the things t●at are of man, save the spirit of man which is in him? So also no man hath known the things that are of God, save the spirit of God. 12. Now we have not received the spirit of the world, etc. Rom. 8. 16. Which self same spirit beareth witness together with our spirit, that we are the Sons of God. 1. joh. 3. 24. He that keepeth his commandments, dwelleth in him, and he in him: and hereby do we know that he dwelleth in us, to wit, by the spirit, which he hath given unto us. 1. Cor. 13. 9 For we know but in part, and prophesy but in part. 1. Tim. 6. 12. Fight the notable fight of faith: lay hold on everlasting life, for which cause also thou art called, and hast professed a notable profe●●ion before many witnesses. Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary one to another, that you do not whatsoever ye will. Rom. 6. ● What shall we say then? Shall we aby●● in sin, that grace may be more plenteous? Hebr. 10. 23. Let us hold fast the con●ession of faith not wavering, (for he is faithful which hath promised.) 24. And let us consider one another, to provoke one another unto love, and unto good works. jam. 3. 18. The fruit of righteousness is sown with peace to the peacemakers. 2. Pet. 1. 10. Wherefore brethren, study rather to make your calling and election sure. For if ye do these things, ye shall never fall. Rom. 8. 28. And we know that unto them that love God● all things work together for the best: even to them that are called of his purpose. 31. What shall we say then unto these things? if God be with us, who can be against us? job. 13. 15. Although he ●yll me; yet will I trust in him, not withstanding, I will reprove my ways in his sight. Rom. 5. 3. And not this only, but we do also rejoice in troubles, knowing that trouble worketh patience. 1. Thes. 3. 3 That no man be moved with these troubles. For ye know that we are appointed thereunto. 1. Pet. 4. 19 Therefore they which are afflicted or troubled by the will of God● let them commend their souls unto him in well doing, as unto a faithful creator. jam. 1. 2. Brethren account it for exceeding great joy, as often as ye fall into sundry temptations. Rom. 8. 16. Which self same spirit beareth witness together with our spirit, that we are the sons of God. Rom. 8. 38. For I am persuaded, that neither death nor life, neither Angels nor principalities, nor power, neither things present, nor things to come, 39 Neither height nor depth, nor any thing created can separate us from the love of God, which is in Christ jesus our Lord The third Aphorisms. Now as touching the other part, in as much as the purpose of electing or choosing can not come into any ma●● his mind, but therewith the contrary o● it, and that in like degree, must needs run in his thought, that in the mean season I say nothing of that which is manifest, The doc●●rine of reprobation or ofcasting is not to be buried. to wit, that these two are very oftentimes knit together in the word of God, it appeareth (I think) that they do great wrong unto the spirit of God, which would have this part buried, as curious or not necessary. This therefore is also to be considered, Reprobation or ofcasting warely to be considered. but yet such moderation being used, that the depth of God his judgements may put a bit into man his curiosity: and in such finally, Reprobation or ofcasting neither can or aught to be particularly applied, not adding any condition. that it be not applied privately, either to any man, or unto any certain multitude. For in this point it doth also differre from election, that election, as we have showed before, is revealed or opened, unto us by the spirit of God, not in others, whose heart we can not see, but in ourselves: and reprobation A difference between election and reprobation. or ofcasting, is alway for the most part hidden from men, unless it be opened by God out of order, or more than ordinarily. For who knoweth, whether God ●aue determined CITIZEN at the very last moment of his life to have mercy on him, which hath spent all his whole life ●n wickedness and sin? And yet there is no cause why this hope should strength then any man in his wickedness, when as I speak of those things which we aught to observe and mark in others, and such examples of God his goodness are but rare or seldom, and no wise man will promise' himself upon vain security or reachlesnes, that which is not in our hand. (2) It is therefore sufficient that we know generally that there are certain vessels prepared to destruction, (3) which for as much as God hath not showed unto us, We must labour to win almen. we aught diligently according to our power, to call every one to salvation, both with example of life, and also with words, yea even those of whom we are almost past hope, when as we behold their naughty acts. Proves out of the word of God. Luk. 23. 43. jesus said unto him, be● ryly I say unto thee, this day shalt tho● bewyth me in paradise. Rom. 9 21. Hath not the potter pours over the clay, to make of the same lump● one vessel unto honour, and an ●ther unto dishonour. 2. Tim. 2. 20. Furthermore in a great house not only vessels of gold and silver, but also of earth and wood, and some for honour and some for dishonour. Math. 5. 16, Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven. 1. Cor. 9 22. I become to the weak as one that was weak, that I might win the weak. I become all unto all, that I might by all means save some. 2. Tim. 2. 25. With gentleness teaching them which are of a contrary mind, etc. 1. Pet. 2. 12. And have your conversation honest among the gentiles: that they which speak against you as evil 〈◊〉, may by your good works which they shall see, glorify God in the day of ●●utation. The fourth Aphorism. THis mean if we keep, we also shall receive much fruit by this doctrine. Of the co●●sideration of reprobation or ofcasting humility is learned. For (1) first by the knowledge thereof we shall learn willingly to yield our neck under the Majesty of God, that the more we shall fear and reverence him, the more we may labour to make sure in us the witness of our election in Christ. It causeth the goodness of ●od to be the better understood of the chosen's (2) secondly, when as we shall ●●ygentlie consider the difference of ●od his mercy made between men otherwise subject unto the like curse, it can not be chosen, but that we must much more willingly acknowledge and embrace that singular goodness of God, than if we should make this grace of his common unto all men, or should seek the cause of this inequalytie of grace in men only. The consideration of reprobation or ofcasting engendereth a godly carefulness in the chosen. Furthermore, when as we know this gift of faith to be special (That is such as is not given generally unto all, but particularly to some) sha● we not take it more cheerfully whe● it is offered, and be much more careful for the increase of it, than if wit● many we should surmise it, to be i● all men's power, as oft as they wy● repent, because God, as they say, why have all men saved, and will not the death of a sinner? It strengtheneth them against all offences. Finally when as we see the doctrine of the gospel, not only to be despised almost of the whole world, but also to be most cruelly persecuted, when as we behold the notable treachery and falling away of so●many men, what shall better strengththen us, then if we make our sure reckoning that nothing cometh to pass at all adventures, that God knoweth those that are his, and that those that do these things, unless it be given to them to repent, are they which are ordained, not by chance, but by the assured and everlasting counsel of God, in whom as in looking glasses, the just wrath and power of God should appear. Proves out of the word of God. Philip. 2. 12. Wherefore my beloved, ●s ye have always obeyed, not in my presence only, but now much more in mine absence, with fear and trembling end your salvation. 1, Pet. 1. 17. With fear be y●e conversant in the time of your dwelling here. Rom. 11. 20. Well, through unbelief they are broken of, and thou standest by saith, be not high minded, but fear. Rom. 9 23. And that he might make known the riches of his glory towards the vessels of mercy, the which he hath prepared unto glory. The fifth Aphorism. YEt a man can never speak so fitly of these things, but that man his reason will prattle against it, yea, and also will call the Lord himself as the chief Author of all, into accounts for it. But albeit the devil chafe, and all the wicked kick against the prick, (1) yet their own conscience shall reprove them, and condemn them: (2) But our mind bein● strengthened with the mercy of God● shall acquit us in that day of Christ, t● whom with the Father and the hol● ghost, be given glory, praise and honour for ever. Amen. Proves out of the word of God. Rom. 2. 15. As they which show th● effect of the law written in their hartest their conscience also bearing them witness, and their thoughts accusing one another, or excusing. 1. Pet. 3. 21. To the which also the figure of Baptism agreeing, saveth us also: (not the putting away of the filth of the flesh, but in that a good conscience maketh request unto God) by the resurrection of jesus Christ. FINIS. For the stopping of the mouths of the s●landerous, as also for the further instructing of the ignorant, in this both necessary and comfortable doctrine of God his election, I have thought good here to set down a short sum of the whole matter, contained in certain brief and plain Aphorisms, Translated out of a learned Treatise of Theodorus Beza, against Castalion. GOD worketh effectually, or bringeth all things to pass according to the counsel of his own will. ¶ This counsel doth God execus● 〈◊〉 fulfil at certain moments of times: yet the counsel itself is everlasting, and going ●efore all things, not only in time, in as much as it is before all time, but also in order. For otherwise the will of God should not be the chief● rule of the co●nsell of God: but rather the quallyties of things foreseen an●● foreknown, and drying God to take this or that counsel, should prescribe or appoint a rule to the will of God. ¶ This counsel can not be separated from the will of God, but that we must rob God of his divinity or god● head. ¶ This counsel is not put only in the governing and guiding of the event or that, that cometh to pass, as Pallas is feigned of the Poet to turn away Pandarus Dart from Menelaus breast unto his neither parts fenced with his belt: but hath a working and effectual strength in all things, which Paul hath declared by this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Energein which signifies to work effectually. ¶ This strength and effica●ye is attributed unto God his working, but is not said to be of God. Therefore by this word * Efficacy or strength. is not declared any natural power given by God the creator, to the things he hath created, that they should do this or that ●● but by this word is understand the power of God, which he hath in himself to do all things. ¶ This universal particle, All, in the saying of Paul, can by no manner of exception at all be restrained, but that God in that point must be made to be ●dle, according to the opinion of Epy●urus. And if we shall say that any thing is done against his will he shall be rob of his infinite, or endless power. ¶ The conclusion therefore standeth, that God himself, according as it pleased him, to decree all things to come to pass from everlasting, even so also he bringeth them to pass by his power in their time as he willeth. ¶ Yet of these things doth there follow none of these blasphemies, Blasphemies that we are most falsely charged withal, the which notwithstanding cannot any way be truly proved to grow of our doctrine. to ●●yt, either that God is the Author of ●●●ne, either is delighted with iniquity, either willeth iniquity: or that Satan 〈◊〉 men in doing of evil, do obey God, 〈◊〉, in that they do evil, they do that ●hat God will, and therefore are without blame. Let all such blasphemies ●● these, be most far, not only from o●● tongues, but also from our cogitation or thougthes. ¶ And thus it may be proved th● these sequéeles and conclusions th●● they would gather of our doctrine, an● of no force: God doth execute or perform the counsels of his will by second causes and instruments, not a● bound unto them as the stoics did suppose, but freely and mightylye making moving, and guiding them, as it pleased him. ¶ Of these instruments there are two principal kinds. For some of them have life, to wit, such as are stirred by an inner moving of their own others are without life and are only carried of an outward force by others rather then of themselves. Those instruments that have life are also in a double difference. For some of them are endued with judgement and reason, others are without reason, and are carried with a blind force of nature. ¶ The instruments which are without life, yea and also they that have ●●fe, but are void of reason, are said to ●oo neither well nor ill, because that ●hey are rather caused to do, than to do ●f themselves: but they which use those instruments, are said to do either well ●r ill. ¶ Instruments endued with rea●on and judgement, are either Angels, ●r men, and the same again of two ●ortes. For Angels, some are good, some ●re bad: and men by nature are all evil, ●ut by grace there is such difference ●ade between them, that some of them ●re wholly evil, and some of them are ●n part good, to wit, so far as the spirit ● God hath sanctified or made them holy. ¶ Such things a● are of this sort, ●hen as in any action they are moved ●y their own inward moving, are worthily said to work, and therefore ●● this kind of instruments only fal●th the difference of well or ill doing. ●nd in this respect, they can not properly be called instruments, but rather efficient or working causes. Now I call that an evil action, whi●● hath not the revealed or opened will 〈◊〉 God for the end: and contrariwise, I c●● it a good action which hath respect or looks to the will of God. ¶ The same, albeit they be causes, 〈◊〉 far as they work by their own proper motion, yet in another respect the● are called instruments, to wit, as ofte● and so far forth as they are moved b● another. As when the hangman by th● commandment of the Magistrate killeth a man, or when as by impulsion or setting on of the devil, men hurt● one another: or when as the commandment, and in the name of any, we do● either good or evil unto any man. ¶ In this kind of actions, all men s●● that one & the same work is attributed unto two, to wit, unto the one as to him that moveth, and worketh by another, as by an instrument, and to the other, as to him that worketh himselfe● for he is in such sort an instrument, that he also worketh by his own inward motion and not simply, as the hammer or Are in the hand of the Smith. ¶ Yea, for this double respect, a double work seemeth sometime to be done, in so much that the one may be laudable or praise worthy, and the other wicked 〈◊〉 if the Magistrate deliver a man that is an offender unto the hangman to be executed, there is no man but will worthily praise this work: but if the hangman being moved with hatred or covetousness, or any other wicked lust, rather than looking unto the commandment of the judge, do kill the same offender, certainly before God been can not escape the crime of murder. ¶ Now let us apply these things unto God, whose efficacy or strength, we have proved before to step in, in all things ●hat are done without exception, and in such sort, that by those things which he hath created as by instruments, he doth execute or perform in his time, whatsoever 〈◊〉 hath decreed from everlasting. ¶ Whatsoever God doth is good, seeing from him, which is the chief good, no evil can proc●●. But he dot● all things. All things therefore ar● good, so far forth as they are done by God. And that difference of good and evil, hath only place in the instruments, and in those of whom we have spoken in the thyrtéenth proposition. ¶ For ●hese instruments be good, and 〈◊〉 ●ooke unto the opened will of God, they work well, and God also worketh well by them: whereby it cometh to pass, that, that work is always good: as when good Angels do that which God commandeth, and holy men follow, God calling them. ¶ Evil instruments, (evil I say, not by creation, but by corruption) in so far as they work, they do always work evil, and therefore they worthily incur or run into God his anger: but so far forth as God worketh by them, they do serve to the g●● work● of God, either against their wills, or else of ignorance. For God, by what instruments soever he worketh, worketh always well. ¶ Now he so worketh by those instruments, as he doth not only suffer them to work, neither only moderate or rule the event or thing that falleth out, but also he raiseth them up, stirreth, moveth, guideth, and that which is greatest of all he createth them, to the end that he might work by them, which he hath appointed: all which things God ●oth rightly, and without any injustice. ¶ For as often as one evil man sinneth either against himself, or against another wicked person, God without any sin maketh, either that the evil man taketh vengeance upon himself, or that evil men shall punish other evil men, with such punishment as they have deserved: both which works of God are most righteous: and by such examples of his judgements, God lifteth up & comforteth those that are his. ¶ But so often as wicked men do hurt the good, the wicked men sin, & in the end, suffer such punishments as they have deserved: yet nevertheless, by them the Lord chasteneth, instru●●eth and strengtheneth his own, and 〈◊〉 by the open enemies of his Church maketh his Church glorious. Yet can not these evil instruments be said to obey God, because all be it God by them bringeth by● work to pass, yet they, so far as in them is, and as concerning their own counsel and will, do not the work of God, but their own work for the which they are justly punished. A necessary note to be marked. For all be it what soever God worketh by the wicked 〈◊〉 good, yet what soever the wicked work is evil. ¶ Neither is this consequent or reason good, God worketh all things, therefore he worketh sinne● For the pain of sin agreeth not but to the vicious and saultie quality, which is wholly in the working instrument. ¶ By reason of this ●●●rupted quality, the work which of itself is but one, is made some manner of 〈◊〉 tw●●old and double, insomuch that the one, that is the just work of God, directly fighteth against the other● 〈◊〉, the ●niust work of man. ¶ Yet God worketh otherwise by the good instruments then by the evil, for besides that he worketh his work by the good instruments, the good instruments also do work their own work by the same force & effiacy which the Lord giveth unto them: finally the Lord worketh his work by them, and also worketh in them to will & to perform. But by the wicked, as by Satan, or by men, in so far as they are not regenerate or borne anew, as often as the Lord executeth or performeth the just counsels and decrees of his everlasting will, he in deed showeth forth his strength and efficacy in his work by them, either not knowing o● it, or against their wills and purposes: but yet in so far as they work their own work the Lord worketh not in them, but letteth loose the reins unto Satan, to whom by his just judgement he giveth them over being wicked, to be moved and stirred forward, that they may be carried away of their own will and his. ¶ Therefore we do not refuse this term, suffering, or granting, neither yet came it in our minds, to says that God so worketh in the evil, as he doth in the good. But because that Sophisters have corrupted the difference of will and sufferance, which Augustine no doubt took of the Greeks, and they received from Augustine, therefore do we stately refuse it. ¶ For the Sophisters set will against permission, or sufferance: whereof doth follow that God sufferth the things which he suffereth, either against his will, or at jest wise being idle, & not caring for the●● But contrariwise, lest we should either take from God his endless and unmeasurable power, or after the opinion of the Epicures, say as the thing indeed is, that God neither worketh any thing by instruments, but willingly, nor yet suffereth the instruments to work, but willingly, yet in such fort that what soever he worketh, he worketh most justly and what soever he permitteth or suffereth he most justly suffereth. ¶ And God worketh in respective of his own work: and permitteth or suffereth in respect of the work that the evil instruments do of their own● accord work, or in so far as they are active and not passive instruments, that we may keep the terms used in the schools. Yet doth God justly suffer the thing that these instruments unjustly work for because that sins, in so far as they are suffered by God that willeth, are not sins: but punishments of sin. For with God it is a just thing to punish sins with sins. But these self same actions in so far as they come from Satan, and evil men provoked by Satan and their own concupiscence or lust, are so far sins, which the Lord in his time doth justly punish. For the Lord doth never suffer sins so far as they are sins, nay he doth always forbidden them. ¶ Neither is this consequence or reason good: God willeth all things, therefore he alloweth all things. For he willeth many things, and therefore suffereth them, not because he simply alloweth of them, but after a certain sort, for he alloweth them, so far as he suffereth them, even so far as they are no sins, as we said even now: But he disalloweth & punisheth them, so far as he hath respect or looketh unto the evil instruments, whose actions they are. These are Augustine's words, Enchirid. ad Laurent. Cap. 100L. Calu. instit. lib. 1. Cap. 18. Sec. 3. Great are the works of the Lord, for they are excellent in all his wills, so that after a wondered and unspeakable manner that cometh not to pass besides his will, which is done against his will: because it should not come to pass if he would not suffer it: and doubtless he suffereth it not unwilling, but willing. The same Augustine, Lib. 5. Contr. julian. Cap. 3. When as he had of purpose disputed against them which make an idle foreknowledge or sufferance, at length he bursteth forth into these wordes● We doubtless (sayeth he) if we suffer those over whom we have power, to do wickedness before our eyes, shall be guilty with them. But how innumerable things doth he suffer (speaking of God) To be done before his eyes, which doubtless if he would not, ●e would by no means suffer? And yet he is both just and good. The whole Scripture beareth witness, and very common sense or reason ●oeth tell us, that without the will of God nothing is done, not not of those things which seem most chief to come to pass by chance or fortune: as Gen. 27 20. God is said quickly to have brought the pray unto jacob his hands. And exod 21 ●3. As often as murder is committed at unwares, the Lord, sayeth Moses, caused him to come into thine hands. The self same thing is taught ●s concerning the falling out of Lots, Proverb. 16. 33. As concerning all the counsels of men, Dan. 4. 32. Of the falling of Sparrows, Math. 10. 29. To be short, of all things without exception, Ephe. 1. 11. ¶ And that the will of God, yea and the same most effectually, doth then also step in, when as he worketh by th● wicked, may plainly appear almost i● every leaf of the scripture. So is ●e sai● to have sent joseph into Egypt. Gen. 45● 8. So he stirred up Pharaoh to declare hi● power in him. Exod. 4. 21. So he gave David his wives unto his son Absolom, 2. Sam. 12. 11. So he moved the heart of David to number the people, 2. Sam. 24. 1. So he commanded Semei to curse David, 2. Sam. 16. 10. So David calleth his enemies the sword & hand of the Lord, Psal. 17. 13. 14. So the Lord calleth the Medes and Persians his sanctified, and the instruments of his wrath, Esa. 10. 5. and, 13. 6. So he calleth the falling away of the ten Tribes his work, 2. Paralip. 11. 4. So job saith, the Lord geneth, and the Lord hath taken away, job. 1. 21. So the King of Babylon is compared unto an Are and a Saw, to wit, because the Lord executed or brought to pass his work by him, thinking on no such thing, Esa. 10. 1●. So the godly are afflicted or troubled, by the will and Predestination, or foreordaining of God, Rom. 8. 29. and. 1 Pet. 3. 17. and. 4. 19 So there is no evil in the City w●●ch the Lord hath not done, Amos. 3. 6. and jerem. Lament. 3. 37. 38. Who is ●he then, (●ayeth he) which hath said, and it cometh to pass, and the Lord 〈◊〉 not commanded? out of the mouth of the Lord proceedeth there not good and evil. ¶ Go to then, let for example be chosen the most excellent, and also the 〈◊〉 wicked deed that ever was: The m●st excellent, if we behold either h●● the endless justice, and mercy of 〈◊〉 Father, or the infinite obedience and love of the Son: But the most wicked, if we consider the instruments themselves, to wit, Satan, judas, the jews, pilate, and Herode. This deed (we speak of) is, the death of the ●●nne of God, full of cruelty and re●●●che. In this fact, if we deny the everlasting counsel of God to have stepped in, we shall be convinced or proved to speak false by infinite testimonies of the Scripture. For sure it is, that we were not chosen before the foundations of the world were laid, but only in him appointed to die, Ephes. 1● 4● and. 1. Peter. 1. 20. Wherefore he is also called the Lamb slain from the beginning of the world, Apoc. 13. 8. T●wyt, not only by the fore knowledge but especially by the determined counsel of God, in so much that Herode and pilate, although thinking of no su●h thing, yet therefore came togethers to fulfil such things as the hand and counsel of the Lord had decreed to be done, Act. 4. 28. Therefore he could not be taken but at his hour, john. 7. 30. and 8. 29: and. 12 27. For he was delivered by the determined counsel o● God, and decree before going, Act. 2. 29● And was wounded of God for our iniquities, Esai. 53. 5. For God is he who spared not his own son, but gave him for us all. Rom. 8. 32. Therefore if there were but this one example of God his everlasting providence, which never is idle, it were abundantly enough to suffice to convince or reprove all those which falsely cry out, that God is made the Author of sin, when as we say that nothing cometh to pass, but by the righteous will of God. ¶ And yet do we not therefore excuse, but rather most sharply accuse Satan working in the disobedient children, (Eph. 2. 2.) Even then also when as the Lord most effectually, or strongly, and most justly bringeth his work to pass, both by Satan himself, and also by the bond slaves of Satan, 2. Tim. 2. 26. Wherefore we do every where acknowledge and reverence the goodness and judgements of God, albeit the reason of them many times do not to us appear. And we condemn both the instruments which are evil, and also naughty & wicked actions, to wit, all the counsels and subtleties of Satan: the envy of joseph's brethren, and the selling of their brother: the ungodliness and hardness of Pharaoh: Absalon his mind bend to kill his Father, and his detestable incest: the unadvisedness also of David himself: the wickedness of Semei: the malice and treachery of David his enemies: the wicked falling away of Ier●boam, and the ten tribes: the Ravennie of the Chaldeans: the unsatiable covetousness, incredible Lechery, intolerable arrogancy of the Babylonians? to be short, all the wicked counsels, and most savage cruelt●e of the ungodly against the Church. ¶ It is also manifest by very many and most plain testimonies of the Scripture, that God doth punish sins with sins, and that with no idle, but very strong and effectual, yet notwithstanding, most just permission or sufferance. For it is he that giveth Kings in his anger, Nehem. 9 37. and job 34. 30. It is he that causeth to err, Esa. 63. 17. Because he mingleth among them the spirit of error, Esai. 19● 14. It is he which hardeneth and turneth the hearts which blindeth the eyes, which maketh drunk with the wine of giddiness, Exod. 4. 21. and 7. 3. and. 9 12. and. 10. 1. and. 11. 10. and 14. 4. Deut. 2 29. jos. 11. 20. and. 1. Sam 2. 2, and. 2. Paral. 22. 7. Psal. 105. 25. It is h●● that punisheth his contempt, giving men up into a reprobate mind, Rom. 1. 28. And sending the strength of ●rrour to believe a lie, 2. Thes. 2. 11. It is he which deceiveth Prophets, Ezech. 14. 9 Finally, it is he that sendeth also evil spirits, giving them commandment to hurt, and granting them also efficacy or power to deceive, as. 1. King. 22. 22. 23. and. 2. Chro. 18. 21. 22. job. 1. 12. and. 2. 16. These things being thus manifest by these so plain testimonies, let the Pellagians, Freewyllians, Annabaptystes, Papists, and the rest of that filthy rabble, cry out if they list, till they wax hoarse, and their hearts ache again, that we make God the Author of sin, from which blasphemy we are as far, as they are void of Christian charity, in so judging of us, ascribing unto God his providence the whole swinge in all things, which as they proceed from him (as hath been showed before) are very good, albeit in respect of the instruments, whereby it pleaseth him in justice sometime to work by, they may be very evil. FINIS. Notes appertaining to the matter of Election, gathered by the godly and learned Father. ●. Fox. AS touching the doctrine of Election, three things must be considered. first, what Gods election is, and what is the cause thereof. Secondly, how God's election proceedeth in working our salvation. thirdly, to whom God's election pertaineth, and how a man may be certain thereof. Between Predestination and election, this difference there is. Difference between predestination and Election. Predestination is as well to the reprobate, as to the elect: Election only pertaineth to them that are saved. Predestination, Definition of predestination. in that it respecteth the reprobates, is called reprobation● in that it respecteth the saved, is called election, and is thus defined. Predestination is the eternal decréement of God, purposed before in himself, what shall befall on all men, either, to sal●ation or damnation. Election is the fr●e mercy and grace of God in his own will, Election defined. through faith in Christ his son, choosing and preferring to life, such as pleaseth him. In this definition of election, first goeth before the mercy and grace of God, as the causes thereof, whereby are excluded all works of the law, and merits of deserving, whether they go before faith, The parts of definition examined. or come after. So was jacob chosen and Esau refused, before either of them began to work, etc. Secondly, in that this mercy and grace Mercy and grace. of God in this definition, is said to be free, thereby is to be noted, the proceeding and working of God, Free mercy and grace. not to be bound to any ordinary place, or to any succession of chair, not to state, and dignity of person, nor to worthiness of blood, etc. But all goeth by the mere will of his own purpose, As it is written: Spiritus ubi vult spirat, etc. And thus was the outward race, and stock of Abraham after the flesh refused. Which ●●●med to have the pre-eminence. ●nd their ●●●de after the spirit raised ●p to Abraham of the stones, that is, of 〈◊〉 Gentiles. So was the outward Temple of Jerusalem, and chair of M●yses, which seemed to be of price, forsaken, and God's chair advanced in other actions. So was tall Saul refused, and little David accepted: The rich, the proud, the wise of this world rejected, and the word of sal●ation daily opened to the poor, and miserable abjects: The high Mountains cast under, and the low valleys exalted, etc. thirdly, The free mercy and grace of God in his own will. where it is added in his own will, by this falleth down the free will and purpose of man with all his actions, counsels, and strength of nature: According as it is written: Non est volentis neque currentis sed miserentis dei, Rom. 9 etc. It is not in him that willeth, nor in him that runneth, but in God that showeth mercy. So we see how Israel ran long, and yet got nothing: the gentiles uneath began to set out, and yet got the game: Ma●h. 20 So they which came at the first hour, did labour more, and yet they which came last, were rewarded with the first, Mat 20. The will of the Pharisée seemed better, but yet the Lords will was rather to justify the Publican, Luke. 18. Luke. 18 The elder son had a better will to tarry by his Father, and so did indeed: and yet the ●atte Calf was given to the younger son that ran away, Luke 15. Luke. 15 Whereby we have to understand how the matter goeth not by the will of man, but by the will of God, as it pleaseth him to accept, According as it is written: Non ex voluntate carnis, joh. 1. neque ex voluntate viri sed ex deo nati sun●, etc. Which are borne not of the will of the flesh, ●ods mercy in sau●ng the elect over in●ludeth the condition of faith in ●n Ch●●st. nor yet of the will of man, but of God. Furthermore, as all than goeth by the will of God only, and not by the will of man. So again here is to be noted, that this will of God, never goeth without faith in Christ jesus his son. And therefore, The free mercy and grace of God in his own good will through faith in christ his son o●r Lord fowrthlye is this clause added in the definition through ●ayth in Christ his son: which faith in Christ to us ward maketh altogether: For first it certifieth us of God's election: for whosoever will be certain of his election in God: let him first begin with this faith in Christ, which if he find in him to stand firm: He may be sure, and nothing doubt, Faith is the only condition whereby God's grace doth save us. but that he is one of the number of Gods elect. secondly, the said faith and nothing else, is the only condition and means whereupon God's mercy, election, vocation, and all God's promises to salvation, do stay according to the words of S. Paul: Si permanseritis in fide, etc. If ye abide in the faith. Colos 1 thirdly, this faith also is the immediate and next cause of our justification simply without any other condition annexed. For as the mercy of God, his grace, election, vocation, and other precedent causes, do save and justify us upon conditon: if we believe in Christ, so this faith in Christ without condition, is the ne●t● and immediate cause, which by God's premise worketh our justification. According as it is written: Crede in dominum jesum & saluus eris t● & do●us●tua. Act. 16. Believe in the Lord jesus, faith only is the immediate cause of our justifying. and thou shalt be saved, thou and thy whole house, Act. 16. And thus much touching the definition of election, with the causes thereof declared, which you see now to be no merits nor works of man: whether they go before or come after faith, but only that mere mercy of God through faith: for like as all they that be borne of Adam, do taste of his malediction, though they tasted not his Apple: So all they that be borne of Christ which is by faith, take part of the obedience of Christ: Although they never did that obedience themselves, which was in him. Rom. 5. Now to the second consideration: The second consideration Let us s●e likewise how and in what order this election of God proceedeth in choosing and electing them which be ordained to salvation, which order is this. In them that be chosen to life first, God's mercy and free grace bringeth forth election: Election worketh vocation, or Gods holy calling: Which vocation through hearing bringeth knowledge, Grace. Election. Vocation. faith. justification. ●lo●ification. and faith of Christ. Faith through promise obtaineth justification: justification through hope waiteth for glorification. Elec●tion is before vocation, and ●ayth cometh in time: justification and glorification is without end. Election depending upon God's free grace and will, Man's fr●●, will. excludeth all man's will, blind fortune, Blind fortune. chance, and all peradventures vocation standing upon God's election, excludeth all man's wisdom, Man's wisdom. cunning, learing, Man's learnning. intention, power and presumption: Faith in Christ proceeding by the gift of the holy ghost, and freely justifying man by God's promise: excludeth all other merits of men, Man's merits. all condition of deserving, all works of the law: Works of the la excluded from the causes of our salvation. both God's law and man's law, with all other outward means, what soever. justification coming freely by faith, standeth sure by promise without doub●●feare, or wavering in this life. glorification pertaining only to th● life to come, by hope is looked for. Grace and mercy preventeth. Election ordaineth. Uocation prepareth and receiveth the word whereby cometh faith. Faith justifieth. justification bringeth glory. Election is the immediate and next cause of vocation, vocation which is the working of God's spirit by the word, is the immediate and next cause of faith. Faith is the immediate and next cause of justification, Papi●ts confounded the doctrine of election. and this order, and connexion of causes is dylygenly to be observed, because of the papists which have miserably confounded & converted this doctrine thus, that almighty God so farforth as he foreseeth man's merits before to come: so doth he dispense his election, ut Dominus pro cuiusque meritis fore previdet, ita dispensat electionis gratiam. And again: Nullis preccedentibus meritis dominum rependere electionis gra●iam, futuris tamen concedere: That is, that the Lord recompenseth the grace of election not to any merits going before: But yet granteth the ●●●n to the merits which follow after, 〈◊〉 though we had our election by our holiness that followeth after and not rather have our holiness by God's election going before. But we following the Scripture, Election● ●aye otherwise that the cause only of God's election is his own mercy, and the cause only of our justification is our faith in Christ, and nothing else. As for example, first concerning election, if the question be asked: Why was Abraham chosen, and not Nachor: Why was jacob chosen, and not Esau: Why was Moses elected, and Pharaoh hardened: Why David accepted and Saul refused: Why few be chosen, and the most forsaken. It cannot be answered other wise, but thus, because it was so the good will of God. In like manner touching vocation That vocation he meaneth here which is after purpose. and also faith if the que●● be asked: Why this vocation & gi●● of faith 〈◊〉 given to Cornelius the Gentle. & 〈◊〉 〈◊〉 Tertullius the Iew● Why 〈◊〉 〈◊〉 the babes and little ones of this wor●● of whom Christ speaketh: I thank 〈◊〉 Father, Vocation bringeth ●ayth. which hast ●yd 〈◊〉 from the wise, etc. Math. 11. Why to the 〈◊〉 the simple abjects, and outcasts in this world, of whom speaketh Saint Paul. 1. Cor. 1. You see your calling my brethren how not many of you. etc. Why to the sinners and not to the just: Why the beggars by the high ways were called, and the bidden gests excluded: we can go to no other cause but to God's purpose and election, and sa●e with Christ our Saviour: Quia pater sic complacitum est ante te. Yea Father, for so it seemed good in thy sight. Luke. 18. And so for justification like wise, justification by faith only. if the question be asked: why the publican was justified, and not the Pharisce. Luke. 18. Why Marry the sinner, and not Simon the Léeper: Luke. 11. Why harlots and Publicans, go before the Scribes and Pharysées in the kingdom. Math. 21. Why the son of the free woman was received, and the bondwomans' son being his elder rejected. Gen. 21. Why Israel which so long sought for righteousness, found it not: and the gentiles which sought not for it, found it. Rom. 9 We have no other cause hereof to tender, but to stay with Saint Paul: because they sought for it by works of the law, and not by faith: Which faith as it cometh not by man's will, as the Papists falsely pretendeth, but only by the election and free gift of God: so it is only the immediate cause, whereunto the promise of our salvation is annexed, according as we read: The papists falsely pretendeth that Actus credendi, is in man's power. Col. 1. lyn. 4. And therefore of faith is the inheritance given. As after grace, that the promise might stand sure to every seed. Rom. 4. Item in the same Chapter: Faith believing in him which justifieth the wicked, is imputed to righteousness. And thus concerning the cause of ou● salvation, ye see how faith in Christ: only and immedyatlie without any condition doth justify us, being so linked with God's mercy ●nd election: How faith ●nd election are linked together in the act of justifying. that wheresoever election goeth before, there faith in Christ must needs follow after. And again, whosoever believeth in Christ jesus through the vocation of God, he must needs be partaker of God's election. Whereunto resulteth now the third not● or consideration, The third consideration. which is to considered whether a man in this life may be certain of his election. To answer this question, we have first to understand: that although our election and vocation simply in deed he known to God Election known● to ●od ●●mply. only himself a Priore: yet not withstanding it may be known to every particular faithful man a Posteriore: that is, by means: Election known to man by means. which means is faith in Christ jesus crucified, for so much as by his faith in Christ, a man is justified, and thereby made the child of salvation, reason must needs leads the same to be then the child of election chosen of God unto everlasting ●yfe: for how can a man be saved but by consequence, it followeth that he must be elected. And therefore of election is truly said, Faith is th● means whereby we be certified of our salvation. De electione indicandum est A posteriore: De electione judicandum est A posteriore● that is to say, We must judge of election by that which cometh after, that is, by our faith and belief in Christ: which faith although in time it followeth after election: yet is it the proper and immediate cause assigned by the Scripture: which not only justifieth us, but also certifieth us of the election of God. Whereunto, likewise well agreeth this saying: Election albeit in God, it be the first, yet to us it is the last opened. Election first known to God, and last opened to man. And therefore beginning first with creation: I come from thence to redemption, and justification by faith, and so to election. Not that faith is the cause efficient of election: being rather the effect thereof, but is to us the cause certifycatorie, or the cause of our certification: whereby we are brought to the feeling and knowledge of our election in Christ. For albeit that election first be certain in the knowledge of God, yet in our knowledge faith only that we have in Christ, is the thing that giveth to us our certificate & comfort of this election. Wherefore whosoever desireth to be assured that he is one of the elect number of God: let him not climb up to heaven to know, but let him descend into himself, and there search his faith in Christ the son of God: Which if he find in him not feigned, by the working of God's holy spirit accordingly: thereupon let him stay, and so wrap himself wholly, both body and soul, under God's general promise, Every man to sta●e himself upon God's general promise. and ●umber his head with no farther speculations: knowing this, that whosoever believeth in him, shall not perish, loh 3. Shall not be confounded. Rom. 9 Shall not see death. joh. 8. Shall not enter into judgement. joh. ●. Shall have everlasting life. john. 3. 7. Shall be saved. Math 28. Act. 16. Shall have remission of all his sins. Act. 10. Shall be instifyed. Rom. 3. Gal. 2. Shall have floods flowing out of him of water of life. joh. 7. Shall never die. joh. 11. shallbe raised in the last day. joh. 6. Shall find rest to his soul, and shall be refreshed, Math. 11. Now then for so much as we see faith to be the ground whereupon dependeth the whole condition of our justifying: let us discuss in like manner, ●●what faith is●● what is this faith, whereof the scripture so much speaketh of, for the more plain understanding of the simple. For many kinds there be of faith: diverse kinds of faith. As a man may believe every thing that is true: yet not every truth doth save, neither doth the believing of every truth justify a man: He that believeth that God created all things of naught, believeth truth: He that believeth that God is a just God, that he is omnipotent, Every truth hath his faith, But every truth justifieth not that he is merciful: that he that is true of promise believeth well, and holdeth the truth. no more doth every faiths So he that believeth that God hath his election from the beginning, and that he also is one of the same elect and Predestinate, hath a good belief and thinketh well. But ●et this beleef● alone, except it be seasoned with another thing, will not serve to salvations As it availed not the old jews, which so thought of themselves, and yet think to this day: to be only Gods elect people. Only the faith which availeth to salvation is that, Faith the action ●● w Christ the● obiect● of faith. whose object is the body and passion of Christ jesus crucified: so that in the a●te of justifying these two: faith and Christ have a mutual relation, Faith and Christ are relatives. and must always concurs together faith, as the action which apprehendeth: Christ as the object which is apprehended. For neither doth the passion of Christ save without faith: Christ with out faith saveth not. neither doth faith help, except it be in Christ. As we see the body of man sustained by bread and drinker not except the same be received, Faith without Christ● saveth no●. and conveyed into the stomach, and yet neither doth tho receiving of any thing sustain man's body, except it be meat and drink, which have power to give nourishment. In like sort it is with faith: for neither doth the believing of every thing save. But only faith in the blood of Christneyther doth again the same blood of Christ profit us, except by faith it be received: And as the son being the cause of all light, ●●y●eth not but to them only which have eyes to see: nor yet to them neither, ●●esse they will open their eyes, to receive the light: So the passion of Christ is the efficient cause of salvation: But faith is the condition whereby the said Passion is to us effectual. And that is the cause, why we ●aye with the scripture, that faith only justifieth us, not excluding thereby all other extern causes, that go before faith: As grace, mercy, election, vocation, ●●orace Election. Vocation Christ's death, causes extern of our salvation. the death of Christ, etc. All which be extern causes working our salvation through faith. ●aith only intern cause of man's salvation. But when we say that faith only justifieth us: the meaning thereof is this, that of all internal actions, motions, or operations in man, given to him of God, there is no other that contenteth, and pleaseth God, or standeth before his judgement, Faith is an action in man, but not of man. or can help any thing to the justifying of man before him: but only this one action of faith in Christ jesus the son of God. For although the action of praying, fasting, Virtues and works of charity, though they be good gifts of God in man, yet they serve not to justification. alms, patience, charity, repentance, the fear and love of God be his gifts in man, and not of man, given of God to man: yet be none of all these actions in man, imputed of God to salvation, but only this one action of faith in man, upon Christ jesus the son of God. Not that the action itself of believing: As it is a qualyty in man doth so deserve: but because it taketh that dignity of the object. For as I said in the act of justifying: Faith, as it is an action in man, is not to be considered alone: but must ever go with this object, and taketh his virtue thereof. Like as the looking up of the old Isralytes, Faith looketh his dignity of his object. did not of itself procure any health unto them: but the promise made in the object, which was the brazen Serpent, whereupon they looked: gave them health by their looking up. Looking up to the brazen Serpent, and believing upon the body of Christ compared. Even so after like sort, are we saved by our faith, and spiritual looking up to the body of Christ crucified, which faith to define, is this. To believe jesus Christ to be the son of the living God, sent into this world: by his death to satisfy for our sins, and so to receive the same. And thus much touching election and faith, The error of the Papists, periecting the mind of God's Testament, how and wherein. with the order and explication of the causes necessary to be considered in our salvation: whereby may appear how for though pretenced Catholics do serve from the right mind of the Scriptures. For where the Scriptures in declaring the causes of salvation, do send us only to faith, as the only condition, whereby these causes have their working: these Catholics do quite leave out faith, and in steed thereof, place in other conditions of merits, wilworks, pardons, masses, and especial auricular confession, with penance, and satisfaction for our sins. etc. FINIS. ¶ A brief Treatise, wit● certain Answers to the Objections of the Adversaries of this doctrine, written by Anthony Gylbie. ●Hereas three years ago, dearly beloved. I did writ of this matter of Election & Reprobation, which is called Predestination, in a certain Commentary upon the Prophet Malachi, by the occasion of this text: I have loved jacob, and I have hated Esau. The which Treatise by the rage of persecution, partly perished, and part did come of late to my hands: accounting this doctrine so necessary, that upon all occasions it aught with reverence to be uttered to the glory of God, which so wonderfully, appeareth in this his rich mercy toward us, whom he chooseth from the filth of sin, to serve him in righteousness, and to the beating down of our corrupt nature, which without this, either mounteth by pride, unto presumption, or falleth by infidelyty to desperation. Because that without some taste of this divine providence in Predestination, there can be no faith, but either a doubtful wavering, leading to despair, which we have left in the Papisterye wiles we looked to our own weakness and infirmity, not able to endure one hour in the way of righteousness: or else a vain presumption of feigned holiness, whiles we behold our own belief and good works, or the perfection that we do imagine in our own selves, as do the Annabaptistes. Therefore I thought it good according to my simple Talon, to testify this truth again unto the world, at the Printing of this worthy Table of the great learned man, Master Beza, which is set forth in French, Latin, and Italian, and now into english, translated by our brother W. Whittingham: wherein is most evidenntly set forth before our eyes the chief ground of this doctrine, and the principal points thereof are so deeply opened, that there seemed to want nothing that was possible in few lines to be uttered, yet for the shortness therein all things can not be contained, but that some brief lessons for the unlearned (who hath not their senses fully exercised with such deep sentences) may well be adjoined, as every man hereafter shall hereunto be moved by the spirit of God working in their hearts (that many bearing witness to the truth of this most profitable doctrine now revealed) the mercies of God in choosing his children, may more and more, day by day be disclosed: and by the witness of divers consenting together in one, God the father of our Lord jesus Christ may be glorified. For herein chiefly standeth his praise, honour, and glory, that these his wonderful mercies toward his Elect may be praised. Now there is no mean more apt, nor doctrine more convenient to establish the faith of the saints, than to certify by the Scriptures, that God hath chosen them before the beginning of the world● to be holy to himself, and so written their names in the book of life in the heanens, that all their salvation resteth wholly upon his hands and holy counsel that can by no means be altered or changed, so that neither death, Devil, no●●ell, dare now accuse them that are by adoption grafted in Christ, who are called of the eternal purpose: because it is God that justifieth, and who dare condemn them? It is Christ that is given for them, & how shall not all things with him be given to them also? For them that he knew before, them he ordained before, that they should be like fashioned to the image of his son, and whom he appointed before, those also he called, and whom he called those also he justified, and whom he justified those also be glorified, that his eternal purpose and counsel of God, being once revealed to his Saints, by the effectual vocation and calling, which is the justification of faith wrought in their hearts by the holy spirit, they can no longer doubt neither of Election, Predestination, salvation, or glorification. Neither can any thing more beat down man's nature, and the pride of his vain heart, than to behold the majesty of God, making them by grace so far unlike one to the other, who were both one, altogether by nature the children of wraths of vengeance, & damnation: as the wondered example of jacob & Esau doth declare, of whom the Lord pronounceth that he loveth the one, & hateth the other, before they were borne, and the terrible sentence against Pharaoh, whom the Scripture affirmeth that God raised up to show upon him his power, and hardened his heart, to make his name known, and such like, which every where are set before our eyes, to 'cause man to fall down before God, and to fear his judgements. But our adversaries object against us, that this doctrine is an offence to many, and that some abuse it to carnal liberty. I do answer, that Christ 〈◊〉 〈◊〉 ●●umbling stone to many, and all the 〈◊〉 of the Gospel is likewise slandered by the evil conversation of others: yet may we not prohibit the sweet flowers from the Bees, because Spiders suck thence their poison, no more than we may stop the sun to shine, because it hurteth sore eyes. But that it may be the glad tidings of salvation to the assurance of the faith of the one, and a clear testimony of condemnation of the other, to the beating down of the pride of man, this glorious counsel of the mighty God, aught unto all in this clear revelation of the Gospel, to be offered, opened, and published. Wherefore by the good will of God, we intend to speak of this great matter, none other ways, neither in any other sort, than the open Scriptures shall approve our sayings. Therefore we say with the holy Apostle Sayncte Paul: Blessed be God the Father of our Lord jesus Christ, which hath blessed us with all spiritual blessings in heavenly things unto Christ, like as he hath elected and ch●sen us in him before the foundations of the world were laid, that we should be holy and blameless before him by love, who hath predestinate us, that he might freely choose us to be his children by jesus Christ. Ephes. ●. And though there come some wicked men, which were long before appointed to this judgement, which do turn the grace of our God to lasciviousness & wantonness, as holy Jude saith: yet know we that we are chosen by jesus Christ that the glory of his grace, his favour and mercy towards us might be praised. For we are the elect and chosen kindred, and his people by purchase, that we should show the virtue of him which hath called us forth of darkness into this marvelous light. This people ordained to salvation only believeth. Act. 13. For this Elect people only was Christ sent into this world. To them only is the word of salvation sent, as Peter saith: To the Elect by the foreknowledge of God the Father. 1. Pet. 1. Then to know what this election of God is, and what in the Scriptures it doth signify. We describe and define election to be the free choice of the good will of the almighty God, appointing and prescribing in the book of life before the beginning of the world, whom he will have to be saved, and counted amongst the just. Whom he will have holy and without fault before him to be his children, by adoption to set forth his glory. This choice, his choosing, this aforeappoynted purpose and ordinance of God, is abundantly set forth in the first chapter to the Ephesians. That this cometh of the free will of God and his only grace, freely without our deserving (contrary to the vain opinion of the Papists and Anabaptists) ●he same chapter and the next chapter following doth plainly testify. Ephe. 1. 2. And most evidently, the Lord in his majesty, speaking to his servant Moses. Exod. 33. declared all this to stand of his mercy, saying, I will have mercy upon whom it liketh me, and I will show mercy where it shall be my pleasure, for so is the meaning of those words, I will have mercy upon whom I will have mercy. Paul also declaring in this place the work of God betwixt these two children jacob and ●sa●. romans. 9 saith thus of this fr●● Election, when Rebeca was with child with one and the same father Isaac, before ●he children were borne, when they had neither done good nor bad, that the purpose of God which is by Election might stand, it was said to her, not for the cause of works, but by the grace of the caller, the elder shall serve the younger. As it is written, saith he: jacob I loved, but Esau I hated. Of the book of life, Moses speaketh, Exod. 32. And Christ himself, Luk, 10. Saying to his Apostles: joy you and be glad, for your names are written in the book of life in the heavens. And in the. 69. Psalm it is spoken against the wicked. Let them not be written amongst the Just, and put them forth of the book of life. And against the false Prophet. Ezechiel. 13. He shall not be in the counsel of my people, nor written in the book of the house of Israel. There be two final causes also of this eternal purpose of the election, the which Paul rehearseth in the first chapter to the Ephesians, the one toucheth God, the other pertaineth to man. He hath Elected us be fore the foundations of the world (saith the Apostle) that we might be holy & without blame. And this answereth the wicked, which would abuse the mercies of God to their lust. Again it followeth. He hath Predestinate us, that he might choose us to be his children, that his name may be praised. And this stoppeth the mouths of all our adversaries that say, that this doctrine is not to the praise of God: so that they must cease to slander this doctrine, unless they will hinder the glory of God, and deny the open Scriptures. Now it is to be noted and marked dylligently, that this word election is taken after two sorts in the Scripture, sometimes as it signifieth absolutely the free choice, will, and appointment of God, without the respect of the revelation of the word and message of salvation. And thus speaketh the holy Apostle Saint Paul of Election, saying of the carnal jacob: They were enemies concerning the gospel for your cause, but concerning the Election, they are beloved for their parents. For the gifts of God, and his calling are such, that he can not repent. Even as you once were mysbeléevers from God, but now have attained mercy, by their mysbeléefe, that they should attain mercy also. This Election expresseth absolutely the secret purpose of God, without the respect of revelation of the word, or any of our works following. Under this first kind of Election were those hundredth and twenty thousand, which God did choose and keep unto himself in Niniveh amongst the Idolaters, and the seven thousand which God did leave for himself in Israel, in the third book of Kings the. 19 chap. Yea, those that yet are not, are thus elect, chosen and amongst all nations both jews in this long blindness, & banishment from their country amongst the Turks in their Idolatrous wickedness, yea amongst the Edomites, the Sabees, the Indians, and Ethiopians. And in the late blindness of the Popish church, wherein we together with our fathers were altogether Idolatrous, all Hypocrites and counterfeit Christians, this absolute Election whereby the merciful Lord God did reserve and keep his chosen unto him in all places, all ages, all countries, without respect of persons did most evidently appear. Howbeit this secret of Election must only ●ee left to the Majesty of God, where, when, how, and whom he thereby saveth and showeth his mercy. For, to the blind judgement of man all these people rehearsed, and such like seemeth reject, reprobate and cast away, as appeareth by jonas condemning the Ninivites, by Elias condemning the Israelites, and a long while, until God had by miracle from Heaven delivered him from that error, unto the chief Apostle Peter, judging all the gentiles to be a polluted people, far from the favour of God. The second kind of Election is set forth and known, evident and open by the spirit of God, working in the hearts of the Elect and chosen by faith, and trust in God his promises through Christ, teaching us that we are the children of God chosen to himself by jesus Christ, from the beginning, and therefore preparing us to an holy and blameless life, to the laud & praise of the grace of God. The which Election besides the daily experience of our consciences may be approved by the testimonies of these Scriptures compared together. Esa. 59 Rome 8. Ephesi. 1. Colos. 3. and a very brief and perfect description of this Election. 2. Thes. 2. in these words. We aught to thank God that he hath chosen you from the beginning, by the sanctifying of the spirit and the belief of the truth, to the which he hath called you by our Gospel, to attain the glory of our Lord jesus Christ. By this gracious election was jacob dearly beloved in his Mother's womb, and jeremy known unto God before he was fashioned in his Mother's womb. jeremy. 1. And to be short, all other the Elect of God are thus chosen, sanctified, and beloved from the beginning from before the foundations of the world, from everlasting to everlasting. For there is no change of time with God, seeing that all things are present in his sight. For unto him a thousand years are but one day, but the course & change of times are in us, our deeds, our knowledge, in man's changeable wisdom. This Election must of necessity drive down the pride we have of our own strength, our own power, our own nature, our own free will, our own merits, our own justification of our own works, and bring us to the feeling of the mighty power of God, which worketh all in all things, to the restoring of all things in our Christ, both in Heaven and Earth, by whom we are called into this state, long before appointed according to his purposed pleasure, by whose power all things are wrought, that we may boldly say with the Apostle, who dare say any thing to the charge of the Elect of God? It is God that justifieth, who is he that can condemn? Who can separate us (which are this chosen jacob) from the love of God. Can affliction? Can anguish? Can persecution? Can hunger? Can nakedness? Can peril? Can the sword? For I am persuaded, sayeth he, that neither death nor life, nor Angel, nor power, nor things present, either things to come, neither height, nor depth, neither any creature can separate us from the love of God in Christ jesus our Lord. Lo, this is the love wherewith the Lord loveth his jacob, whereby we say: O heavenly Father, Lord of heaven and earth, it hath pleased thee that thou might show thy great goodness most liberally and freely towards us, before that we were, and therefore before we had done either good or evil, without any our merits or deservings only through thy free mercy to elect and choose, ordain and appoint us heirs of everlasting life, and thereby to make all things pertaining to our salvation, so firm and sure, that they cannot stagger, waver, nor fail. Where contrariwise if they did hung of our worthiness, we should ever be doubtful, because every man is a liar, & all our righteousness is like a spotted cloth, and nothing but counterfeit hypocrisy, weighed in the balance of thy severe justice. But the grace of this thy free Election maketh us most certain & sure, seeing no creature is able to take out of thy hand, O God. Wherefore we do laud and magnify thy name, world without end. So be it. Now after this doctrine of election, and love of God toward jacob, the hating and Reprobation of Esau, must likewise be declared, and though the adversaries of this doctrine do seem to deny that there is any such Reprobation of the wicked, yet the words are so plain in Malachi and Romans. 9 that nothing can be more evident. For what can be more plainly spoken for this purpose, then that God should say before the children were borne, that he hated Esau. What was this battered, but the Reprobation, Rejection, and condemnation by God his own mo●th of this wicked Esau, like as in the last verse of the first Psalm, where it is said, that the Lord knoweth the ways of the ius●e● (that is) he hath them written in his book in the Heavens, ●e loveth them as is said of jacob, he hath such care over them, that they can not fall, but unto the glory of God, and their own commodity, and by the course of the contraries compared together in that Psalm: it should be added, the Lord knoweth not the wicked, like as Christ saith it shall be answered unto them, I know you not: the latter part of the verse is that the way of the wicked shall perish, so that it appeareth to be all one, not to be elected, accepted, and known of God, and to perish, and to be as a Reprobate condemned. And Felinus forth of Kimhy doth note, that that part of the last verse of the. 2. Psalm: God being angry, you shall perish forth of the way, doth expound this of the first Psalm, so that the Election, knowledge, love, and favour of God, and eternal salvation cannot be separate: Like as his anger and hatred, reprobation and condemnation consequently do follow, in Cain, Esau, Pharaoh, judas, the pharisees, and like obdurate persons, so manifestly uttering themselves to be of that sort whom God always hated: The children not of Abraham, but as Christ answereth unto them, of their father the devil, who was a murderer from the beginning, like as his children have been also ever sith the beginning of the world, and therefore must of necessity be hated of the most merciful Lord, who is compelled by the order of his works, to use these wicked rods and cruel scourges, for the chastisement of his children, doing many times the works strange from his nature, that he may do his work of his mercy, peculiar unto his nature: And than utterly break, hate, reject, and cast away into everlasting fire & utter destruction this rod and scourge, like a most merciful Father, favouring his children and hating the rod. Like as he saith by his prophet: Woe unto Assur the rod of my fury, and the staff of my indignation, and after promiseth to break the staff and cast away the rod. Psal. 10. Suffering in the mean season, yet these instruments of his wrath prepared unto destruction, with great patience, for this end that he may utter the riches of his glory, towards the vessels of glory, which he hath prepared unto glory. Thus was Pharaoh the manifest scourge and rod of God, to correct, to chastise, & to exercise the israelites, and to spreads the power of God through all the world. Therefore was Moses sent unto him, with the rod of God his mighty mercy, to break in sunder this rod of chastisement. And the Lord said unto Moses, I have appointed thee to be the God of Pharaoh, and Aaron thy brother shall be thy Prophet, thou shalt speak unto him all that I command thee. And he shall speak unto Pharaoh, to let go the children of Israel forth of his land. But I will harden his heart, sayeth the Lord, and I will, multiply my signs and wonders in Egypt, and he shall not hear you. And I will bring mine Army and people forth of the Land of Egypte, by most great judgements, and the Egyptians shall know that I am the Lord. Exod 12. Again the Lord saith, Now shall I stretch my hand to strike thee, and thy people with a plague, and thou shalt perish from the earth, for therefore have I caused thee to stand (for so is the Hebrew word) that I may show in thee my strength, and that my name may be renowned through all the earth. Exod 9 Then the Lord sendeth a great hail, so that feeling the hand of God the tenth time, Pharaoh was compelled to cry: The Lord is just, and I and my people are sinners, as followeth in the same Chapter. Yet for all this the Lord hardeneth his heart, that he pursueth the children of Israel to his own destruction. Exod. 14. So that resisting the power of God, he perisheth in this world, and in the world to come, he is appointed to the everlasting fire, prepared for the devil and his Angels, by the just judgement of the almighty Lord: who being refused and so openly resisted, justly doth give over the wicked to their own Reprobate minds, with greediness to fulfil their fleshly desires, and obstinate purpose to prosecute that which the devil and the world willeth them to do, and causeth them to heap upon their own heads their own damnation, treasuring and storing up all their life long, works deserving the wrath of God against the day of his wrath and vengeance, as the Apostle saith to the romans. This Reprobation than is the declaration of God his severe justice and just judgement, against the Serpent and his seed, whom, by the word of his eternal wisdom he hath accursed from the beginning, and appointed to everlasting torment. The which work necessary for the proceeding of God his holy providence, Eternal and never ceasing regiment, and governance, because it is the work of the will of the mighty God, which is the very law, equity, and justice itself, free from all affections, far from all fault, crime or sin: It aught to be known unto us all, that all flesh may tremble, and consider before whom it standeth, even before that great Lord and mighty God, who hath power both over the body and Soul to cast into hell fire. To whom no man may say: what dost thou? Being like the clay in the Potter's hand, or the staff or axe in the hand of the smiter. Who offendeth against no law, because his godly will is the law itself, and to know his pleasure, is to know the law, to follow his will, is to do the law, so that of necessity this great Lord is so far & free from all sin, that nothing is good but that which is wrought by him, nothing can be evil that he worketh in his creatures. Not, the fall of Lucifer the father of the reprobate, doth utter his majesty, doth show his justice, which old Satan and Father Devil, was worthily cast down into the bottom of Hell, and eternally condemned to everlasting pain and torment, because he did so ambitiously and proudly climb up above his appointed place in the heavens. And where the malice of this old serpent, caused Adam the first man to mount above his estate, to desire to know good & evil, like a God, the marvelous mercy of God, and inestimable love towards mankind caused & compelled this wicked work of the Serpent to serve his glory, and to turn to our great commodity and profit, in that he raiseth of the seed of man another Adam, most innocent and holy, against whom no Devil, neither any helly power may prevail, by whom we are not only reconciled unto God, and do obtain pardon for this offence, but we are borne a new, and as it were again created into greater glory by far, than we were at the first: for the first man had only a promise to live in 〈◊〉 earthly garden to long as 〈◊〉 did 〈◊〉 〈◊〉 of the for bidden fruit, we have the ●● of the heavenly Paradise, and everlasting pleasures. He had earthly meat and fru●●, we have the heavenly 〈◊〉 which ●●deth into life everlasting. He was created to work in the Garden works natural, we are renewed unto works supernatural, above nature, heavenly and celestial. He was 〈◊〉 by the Serpent's we do overcome and triumph over the Serpent, s●nne, Devil Death, and Hell. He had the gift of reason and understanding, we have the rich wisdom of God his holy spirit, whereby we discern our own infirmity and weakness, and his almighty power, mercy, and goodness. To be short, where he did run from God, ●id him● & sowed Fig leaves to cover his shame, following his ●ond fantasy. We do boldly behold the course of Gods working in our nakedness, sin, and infirmity, and magnify, renown, and praise our Lord God, which showeth his grace by our sin, which uttereth his power by our weakness, his wisdom by our foolishness, which setteth forth his elect vessels, his chosen's Abel's, by Caynits' the vessels of his wrath. In which cain the first murderer, and therefore manifestly of the serpent's seed, appeareth evidently the just judgement of the Almighty God, accursing and condemning in Satan and Cayn, all sins and wickedness. To utter that he abhorreth sin, and hateth it, being so far contrary from his nature, which is justice itself, contrary from his will, which is equity, and his law which is judgement. In Pharaoh a child of the same father, reprobate, indurate, and accursed, whom God stirred up for the declaration of his great power and mighty arm, as well in the manifold miracles wrought for his people, which nothing had needed, neither had been occasioned, if there had not been such a tyrant so indurate and so obstinate, to withstand God & his servants, as also by the subversion & drowning of him & his people in the read Sea, a sign & taken first of the eternal and inevitable destruction & damnation, whereunto the wicked are appointed, than of the salvation assigned & sealed up for the elect & chosen's we do learn hereby also the power of God, which the very Sorcerers, the enemies of God were compelled to confess before Pharaoh. Exod. 8. We do learn moreover the justice of God, which justice Pharaoh himself was compelled against himself, to denounce and affirm. Exod. 9 And finally we may see expressed most manifestly the fatherly mercy of the God of jacob, which did give the king and the whole people of Egypt a price for his chosen jacob. ●o the love towards jacob, and the hatred towards Esa●. What shall we speak of judas and other, manifestly reprobate, which are compelled by the testimony of their own consciences to pronounce themselves wicked, and therefore to fear god his severe justice and just judgement, & to fly the refrom by the terror of their evil consciences, which is more sore than a thousand witnesses, against such as God doth leave to their own selves The which terrible examples, the elect of God● having before their eyes, hath great cause to praise their heavenvly father, through his son Christ, who hath sent them his holy spirit of comfort, which will never suffer them to be tempted above that they are able to suffer and to bear. But where we have two kind of men that be adversaries to this doctrine of Reprobation. The one sort uttering themselves most manifest Reprobate, obstinate, and wilfully wicked, crying and blaspheming: we will follow our lusts, what need we to care how we live, or what we do? If we be elected with jacob, we shall be saved, if we be reject and cursed with Cham, we shall be damned. These Lucifers, not submitting themselves to the governance of God, careless what becometh of them, must be heat● down with the consideration of the majesty and mighty power of God, which suffereth not one sparrow to fall upon the earth without his will & providence, neither one hear to fall from the head of his elect and chosen, how fiercely so ever they shall rage's against them. Wherefore (O you Serpent's seed) how soever you shall be offended with this that I shall speak, know this, that as the mighty God hath made the scattered sands able enough to stay the raging Seas: so shall your proud waves of your boiling stomachs and our busy, heads, be broken and brought full low where and when it shall like the Lord of all flesh by these his weak vessels. And licence must you ask, as did your father the diuel● executing his tyranny upon the good man job, as we read in the first chapter of that History, before you can lay hands either of body or goods of his chosen, and therein shall you be limited and appointed (as there appeareth) how far you shall be able to extend your violence. For God holdeth your hearts in his hand be you never so great tyrants, & can soon 'cause you to faint & fail from your fury, turning your hearts round about as him liketh best. And because you thus blaspheme God in words & deeds, following your father Lucifer, abusing Gods creatures, and despising his benefits, his tolerance, and his long sufferance, which might move you to repentance (as holy Paul warneth) you treasure up for yourselves, even wrath & vengeance against the day of vengeance. I do fear nothing at all to offend you with my writing, neither do you pass any thing at all what is written or spoken, though you use to swear, stamp, & stare for a little space in a furious rage, when you hear and feel things contrary to your poison. But the scriptures of God, all good writings, all truth, unto such dogs and hogs are uttered to this purpose, that they may be a testimony of condemnation of the light of God's truth rejected and despised. Therefore for the elect of God that they may understand the course of Gods working in all his creatures, & reverence his majesty, and magnify and renown his holy name is this written. Yet doubtless do I know amongst the chief vessels & chosen children of God, there be many which have not attained to this point of doctrine of Election & Reprobation, whom I am very loath to offend, and therefore I desire them for the love of God to suffer me quietly without their grief to utter unto other the comfort of my conscience, which I have hereby undoubtedly received: like as I have many times hearkened unto them in the contrary. First praying thus both of us together unto our heavenly father, knowledging our own infirmity & weakness. O father in the heavens, whatsoever we are, whatsoever we have, whatsoever we know, it is only by thy free grace, for we were by nature the children of wrath, & we are not borne a new of flesh & blood, either of the seed of man, or of the will of man, flesh & blood can not reveal the mysteries of thy heavenly kingdom unto us. But by thy blessed will, are we that we are, & by the same know we that we know: therefore (O father) do we commit into thy hands only our salvation. If our knowledge be small, yet we doubt nothing but that we are the children of thy everlasting kingdom, and therefore by thy mighty power, we shall grow when it shall be thy pleasure, to a more full and river knowledge of a more perfit age, wherein our faith shall be fully able to comprehend and receive the breadth, depth, height, & largeness of thy great mercies, and gracious promises. But seeing this power of full knowledge and perfect revelation, passeth all power natural, and remaineth only in thy power, and the light of thy spirit (O Lord). Do thou what shall please thee, to open to us thy servants and children, depending of thy hands, so much of the light of thy countenance, and at such times as shall seem good to thy wisdom and fatherly mercy. In the mean time thus re●tyng wholly upon thee, neither can we despair, neither will we ●be too much careful, although we can not attain to the knowledge of many of thy works, neither to the understanding of many places of the scriptures, but we will confess unto thee the weakness of our faith, waiting always for further revelation of thy glorious light to be uttered unto us, when thou shalt think of thy Fatherly benevolence & goodness meet and convenient, knowing most surely that thou wilt pity our childish infancy, and 'cause the same to serve for thy glory and our great commodity, seeing that we do err and are childish, as sons before such a Father which can not put off his fatherly pity, but rather as thou hast brought us unto thee, to be the heirs of thy kingdom by the blood of thy natural son, so we be most sure that thou wilt lighten us in the end, with the full fruition of the bright light of thy countenance, that we may see thee and know thee as this thy son our redeemer knoweth thee, yea, see thee our Father, face to face, and know as we be known. Thus rest we only of thy hand to increase our knowledge at thy good pleasure, O mighty Lord and most merciful Father. So be it. If you can thus submit yourselves, good brethren, to the wisdom of God, working in us weaklings what him liketh. All the stumbling stocks which might offend you, may easily be removed. There be two things especially which do seem to stand against this doctrine of Election and Reprobation, or of God his governance and providence, for all is one in effect, the one toucheth God, the other man. The first and principal is, least that the wicked do make God the Author of sin in the Reprobate● the which doubt, we may remove four manner of ways. first, by the authority of Scriptures. secondly, by the testimony of their own consciences which be the reprobate. Thirdly, by the nature of sin. four, by the majesty of God, which is bound to none of his creatures, to make him this or that vessel. For the first, Saint james sayeth: Let no man say when he is tempted, that he is tempted of God, for God, as he can not be tempted with evil, so neither doth he tempt any man. But every man is tempted, drawn away, and enticed of his own lust and concupiscence. Then the lust when it hath conceived, bringeth forth sin. James. ●. And even thus it appeared in the first fall of mankind. first, though the Lord our God had warned and commanded the contrary, our old enemy stirreth the concupiscence and lust of the Woman, with the goodness, pleasantness and beauty of the Apple, than her lust conceiving this, bringeth forth sin, enticing also her husband, to the breaking of God his commandments. Genes. 3. But contrariwise, sayeth james in the same place. jam. 1. lest you should err and conceive any evil opinion of God, every good gift and every perfit gift is from above, descending from the Father of light, with whom is no variableness, neither change into darkness, that he should give now good things, now evil, now light, now darkness. Not, saith the Apostle Paul, let God be true, and all men liars. Can God be unjust? How shall he then judge the world? Rom. 3. Again, God sayeth by his Prophet Ezechiel: I will not the death of a sinner, but I will rather that the sinner convert, repent and live. And unto wicked jerusalem saith our saviour Christ: O jerusalem, jerusalem, which slayest the Prophets, and stonest them that are sent unto thee: How oft would I have gathered together thy children, as the Hen gathereth her Chickens under her wings, and thou wouldst not. Lo, thy house therefore is left desolate. Mat. 23. Lo, here appeareth the goodness of the living Lord, so diligently calling the wicked to him by his word, by his Prophets, by his messengers, and at the length by his own son, that he can not in any case be accounted the Author of their evil, nor cause of their fall. But contrary wise, their own wilful and wicked stubbornness is the cause of their evil, and the only occasion of their fall, as it is written: Thy perdition and destruction is of thine own self, but only of me is thy salvation. And infinite scriptures to the same purpose appertaining. That we may say with Daniel: unto thee O Lord, belongeth righteousness, and to us the shame and covering of our faces. Daniel. 9 Secondly, The testimony of the consciences of the wicked, which shall accuse or excuse them at the great day● which is always of the force and valour of a thousand witnesses, which is the worm that shall never die, but gnaw the wicked for ever. Esai. 46. This conscience, I say, of theirs shall condemn the wicked, and what shall God then do? Or wherein is his dreadful majesty to be charged? Cain by his own conscience, is compelled to confess: greater is my wickedness then can be r●●ytted. Thou castest me from the face of the earth, saith he, and I must hide me from thy face. Lo, the just judgement of God, and his worthy condemnation, openly confessed. Who dare then blame God? Cain dare in no wise do it. Neither yet proud Pharaoh, who condemned in his own heart and conscience, accuseth himself and his people, and iusti●yeth God, delivering all men from this wicked blasphemy, saying, openly: I have sinned now, the Lord is just, and I and my people are wicked. Exo. 9 What doth judas? Doth he not cry likewise, I have sinned, betraying this innocent blood. Math. 27. And to utter indeed that thing he felt within his breast, he is compelled to take advengaunce, and execute a judgement most terrible against himself, uttering to all the world himself most wicked, and that the justice of God, punishing such wicked Traitors and murderers, aught most worthily to be feared, magnified, and reverenced, throughout the whole world. Like as all the other wicked and desperate persons, which for anguish of heart, and terror of conscience, do murder themselves, doth evidently and continually witness unto the worlds end, that there is a just Lord, the God of judgement, whom they do fear, and before whose face they dare not appear to accuse him of any sin, but rather taking the crime blame, shame, and punishment, unto themselves, who worthily by their own conscience, have deserved it, doth thus torment themselves, and with violent hande● avenge the sin they have committed in their own sinful soule● and bodies. Thus must God always be found just, and overcome when he is judged, by the testimony of our own conscience, which shall accuse or excuse us at the great day. Roma 2. Wherefore let no man be so foolish to say, that God is the Author of evil, unless he will be accounted worse than Cain, more proud than Pharaoh, more wicked than judas, or any other the Reprobate from the begynning●● Thirdly, the nature of sin being de●yned by the authority of Scriptures, to be a thought, word, or deed, contrary to the will of God. For such things only defile the man, as Christ our master saith, Math. 15. And therefore are only to be accounted sin. No such thought can be attributed or ascribed unto God, as can be against his will, therefore no sin can be his work. Neither can he be the Author of evil, which therefore is called God, because he is the Author and giver of all good, and so far from evil, that he turneth all our evil to some good, our sin to the uttering of his grace, our lies to the declaration of his truth. Not, this is the perfect workmaster which worketh all things without fault or trespass, all other do fail, faul●e, & trespass and sin in all their works, that he may be justified in all his doings, and all creatures fall down before his face & presence. Who though he do work all in all things, yet doth he work the same to such godly end and purpose, known only to his majesty, that though we be compelled to say, God is the author of the fa●t, yet must we answer: but not of the crime. Because he is the Master of the house, and Lord over the family, and therefore may do any thing without the blame of his servants. And like as that which is no fault in the master of the house, is a great fault many times in any of his servants, because it is the breaking of their masters commandment: Even so doubtless the self same work is sin in God his servants and creatures, which to God is no ●●nne, but an ordinary work appointed ●or some special purpose, either for the manifestation of his power, as was the hardening of Pharaoh, or for the declaration of his mercy, as was the fall of David, of Peter, of Marie Magdalen, and all other repentant sinners. And wherefore, I pray you, may not this Lord thus use his own servants, without any blame of sin, seeing that he hath created and made them all only to serve his glory, his justice, and his mercy. Or how can he be unjust, or the author of any sin, by whom all the world must be judged and brought to the balance of justice and equity. When the first world shall be condemned for their sin and iniquity, and we now living shall be judged for ●ure sins: specially all those which not only do evil themselves, but are Authors and ●aultors to wicked doers. romans. 1. Fourthly, The majesty of God can be subject to no sin, because it can be under no law. And that only is worthily called sin which is done against a Law, therefore no work that God doth ought to be accounted evil, either that he is the occasion of any evil, which only is the mind, sense, spirit, and power of the Law, without whom no law of itself is good. For every good law is the mind, will, and commandment of God, and what so ever law is not the mind, will, and commandment of God (as was the laws of the Scribes and Pharisees, and of the cursed Papists) the same be wicked: who of necessity were set up the body of Antichrist, to utter their unrighteousness, that Christ the son of righteousness, the head of his body, in his manifold mercies, more plainly might appear, and shine with more glory. Again to define sin to be the affection, motion, or operation of any reasonable creature, against the law of God: his majesty must needs be secluded and excused, who is the law maker, the creator, no creature, having no evil motion, nor led with any affection, which might make his work evil. Like as the creature is for the most part blame worthy because even when it doth the best of all. It is subject to some affection, either self-love, or hatred of some other, yea the Lord God may use any of his creatures in any work, without the blame of any evil, as well as the Smith may make his coals to flame, or to quench them, either the same piece of iron, sometimes his hammer, sometime his tongues or stithy. Wherefore though very much might be said in this part, that as the potter may make of one piece of clay what him liketh, the Smith mays make of his iron divers instruments, yet following the godly wisdom of S. Paule● I think it more meet to beat down man's subtleties, with the contemplation of the Majesty of the mighty God, pronouncing boldly that such as say (if my lies and sin set forth his glory, why am I then judged as a sinner, let us do evil that good may come, and so in their wicked words dare make God the author of evil) hath their worthy damnation already, as Paul saith. Rom. 3. For of necessity which their eyes can not see, such diversity of sin and grace, of righteousness and unrighteousness, of the contrariety and change of things, must be in this wonderful creation of heaven and earth, by the high majesty of God appointed and ordained. For what needed the goodly creature of light? If there had been no darkness, or how should this benefit have been felt or perceived? what matter or cause of uttering justice might have been found without sin and unrighteousness? how should grace have been showed, if no wrath had been deserved? No the mighty God thereby most evidently uttereth his majesty, in that he showeth how the heavens fall into darkness without him, the earth into dust, the Angels into devils, the men into sin, and so finally without him all things to come to naught, that he might be magnified, creating all things, his son our saviour renowned, who hath redeemed us all, his holy spirit exalted, who hath renewed all us that be his elect and chosen. Now to what creature is the majesty of God bound and found debtor of his spirit. If he withhold it from any, his dreadful majesty may rightly withhold it, for who hath given him first, to ask any thing again of debt or duty? If his majesty do give his spirit, it is of his free mercy and grace. If the earth fall into dust, if man fall into sin, that all things may be known to be nothing without God: what blame deserveth God, or who dare accuse him? Not, let all flesh fall down before his majesty and confess: All things doth only rest upon thee, O Lord, thou hast created all things of nothing, so that without thee they all do fall to their original, to she we themselves vain and nothing worth●, weak, wretched, & miserable, wherefore if we have any good thing it cometh of thy mercy, if we have any weakness, sin, or infirmity, it cometh of our own concupiscence, lusts, & vanity, our perdition is of ourselves, our sin is of ourselves, only of thee is our salvation, thou made us clay, pots & vessels to thine use. Do thou with us as thou shalt think good in thine eyes, and the shame shall fall upon our own faces. The second cause which concerneth man (whereby many mistake this doctrine) is that God exhorteth man always in his Scriptures to good, and forbiddeth evil with many terrible threatenings, which things seemeth not to be needful (say they) seeing the Ele●●e shall be saved, & the Reprobate condemned, by decree & sentence given upon them before they be borne. To this we do answer, that these exhortations and communications are very necessary to both twain, because God leadeth us men always like reasonable creatures, not like insensible steaks or stones. And to the Elect they are most necessary pricks and spurs, to stir the dull flesh toward his duty, as all good men feeleth & can bear witness. To the Reprobate they are testimonies of the good will of the almighty God to them opened and uttered, but openly resisted, and refused, and rejected, according to the saying of our saviour Christ: If I had not come and spoken to them, they had had no sin, but now they have no pretence or excuse for their sin. Peradventure you will answer me: They can not obey unto it. What is the cause thereof I pray you? because they lack the spirit of Christ to lead them, you will say: I dare easily grant you, but will they grant this? will they (think you) submit themselves under poor Christ, and the foolishness of the cross, and not rather boast and brag their wisdom, their knowledge, and their upright dealing, and righteousness. Are not these the men that dare thus boast? We know as well as the Preacher can tell us. Is the spirit of God departed from us to speak with him? As was said to Micha. 2. of the Kings. 22. chapter. Or as the pharisees did answer unto Christ: are we blind? To whom our Saviour saith again: If you were blind you had no sin, but now you say you see, therefore your sin remaineth. joh. 9 Thus doubtless they are so far from the submission & subjection to poor Christ, that contrariwise they do willingly and naturally follow their Father Lucifer, who did lift himself arrogantly above Christ the son of righteousness, and evermore fighteth against Christ, though the mighty power and high wisdom of God turneth his evil will and all theirs to his glory & good purposes. None other ways than bodily and natural darkness, which by the wonderful wisdom of God, clearly setteth forth the bright sunshine, and yet laboureth by continual course to shadow the Sun, and to cover the whole earth. Wherefore the Lord God to drive away this natural darkness from man, exhorteth to justice and equity, which is his nature, and the Image which man aught to counterfeit. And always commandeth things thereunto agreeable. And forbiddeth that he is not, that is to s●ye, iniquity, and dehorteth therefrom by his Prophets and Preachers, publishing his will and pleasure, which is the light and law most perfect to man his noble creature, whom he hath made for his honour and glory, whom he hath appointed to bear his Image upon earth, of justice, righteousness & innocency. But because this Image could by no creature perfectly be expressed, unless the same were fully replenished with the self same Godhead, because that all things besidesfoorth had some imperfection, bewraying their original the darkness, as john calleth it, the Tohu and Bohu, as Moses doth it name. The vain vanity, and wild deformity, whence they were by creation altered, recovered, and brought into light and life, as appeared in Adam falling from truth to lies, strait at the beginning: now of necessity the son of God (who only is good of nature) becometh man, and taketh this office to bear the Image of God invisible. Colo. 1. And to be the head of that spiritual perfection which was to be wrought in mankind, by his aforeappointed purpose, and becometh the first begotten of all creatures, for by him were all things created both in heaven and earth, visible and invisible, majesty, Lordship, rule, & power, by whom, and in whom all things are created, and he is before all creatures, and in him all things have their being. And he is the head of the body, he is the beginning and first begotten of the head, that in all things he might have pre-eminence. For it pleased the father that in him should devil all fullness, and by him to reconcile all things to himself. And to set at peace by him through the blood of his cross, both things in heaven and things in earth: for even you, saith Paul, which in times paste were strangers, because your minds were set in evil works, hath he now reconciled in the body of his flesh through death, to make you holy and blameless, and without fault in his sight. Seeing then that this cannot be denied to be the course of God his holy working, to drive away this darkness, and to bring man to his light, to take away sin, & to bring man to a life blameless, the state of innocency's and his own likeness: shall it not be most necessary to have Preachers & Teachers, to tell us the same, and to admonish us whereunto we be called, seeing of ourselves and our own reasons no such thing can be perceived? Therefore have we preachings & exhortations, as Paul saith: for when the world thorough wisdom knew not God in the wisdom of God, it pleased God through the foolishness of Preaching, to save them that believed. 1. Corin. 1. And as he also saith of himself in another place: We do Preach this riches in Christ the hope of your glory, warning all men, and teaching all men in all wisdom, to make all men perfit in Christ Iesu. Thus serveth then exhortations, dehortations, comminations, and publications of the laws and will of our Lord God: that he may be known the Lord and governor over all the things he hath created, and the only law maker amongst his creatures, publishing unto all that perfect equity and justice, which aught in no case to be resisted. Whereunto if they can not attain, they must confess and knowledge their own infirmity and weakness, and submit themselves under the mighty hand of God, and so doing they shall be received as children of the most loving and most merciful father, in such degrees of perfection as he hath appointed to the beautifying of the body of his son our head. So that the Lord God doth teach all, and lighten all men that come into the world, both chosen and Reprobate, with such a knowledge as doth the good Prince, which unto all his Subjects proclaimeth his statutes, and publisheth his laws: but like a good and tender father, he leadeth his children, regenerate and borne a new, neither of flesh nor blood, nor the will of man, and guideth them with his fatherly spirit, in the paths of the same laws, writing in their hearts what is his good will and pleasure. In the which course of God his wonderful work, the wicked hath no cause to complain, for as their father whom they do follow, is named the Prince of this world, so they have the world at will, and are rich roisters and wealthy worldlings, trampling under their feet, poor Abel, and the despised Christians: neither will they change their estate with any such, no when they are called from darkness to be partakers of light, of life, and the heavenly dainties, laid up in poor Christ, they despised that estate, excusing their purchases, their merchandise, and their earthly lusts and delights. Luke. 14. Wherefore in the other world they that here are ●ppressed shall have comfort, and the other forment. Such is the order then of God his working, that by the contrariety of the chosen and reprobate, of jacob and Esau, of Pharaoh and Israel, and the wisdom of God, and the wisdom of the world, he will set for●h his majesty, his power, his diuinity● his Godhead, so much as may be known unto man (that is to say) in his wisdom, justice, mercy, & almightiness. For, comparing his wisdom to any other wisdom, now appeareth the contrary, that it is very foolishness, even darkness compared unto light, death unto life, lies unto truth, as Paul saith: When they accounted themselves wise, they were made very fools, and changed the truth with lies: the glory of the immortal God, to mortal & corruptible creatures. They following their own righteousness could not come to the righteousness of God in jesus Christ. Wherefore of necessity God did shut all under sin, that his mercy might flow over all. And that his mighty power might appear, he hath created the heavens and earth, wherein we do see light and darkness, death and life, shame and glory, weakness and strength, lies and truth, righteousness and unrighteousness, to serve to the settying forth of his glory, that man may be driven to say with Paul: O the depth of the riches of the wisdom and knowledge of God. How incomprehensible are his ways? How unsearchable are his judgements? For who hath known the mind of the Lord? Or who hath been his counsellor. Or who hath given him aught aforehand, that he might be repaid? For by him, and through him, and in him, are all things, to him be praise for ever. Amen. And as this holy Apostle Paul doth submit himself to the great depth of the wisdom of God, and his wonderful Regiment and providence, and would ●eate and drive down all flesh by the consideration of the same. So also all our Fathers from the beginning hath laid this the only foundation of their faith: Wherefore Moses beginneth to establish the faith of man at the history of the creation, and so forth by the order of God his present governance about the things made and created. And David for a confession of his faith, pronounceth of this providence. Psalm. 95. I do know that thou art a great Lord, and a Lord above all Gods. All things whatsoever the lords pleasure was, he hath made in the Heavens, the earth, the Seas, and the bottomless waters. Again, by the word of God all things were set in their places, and by the spirit of his mouth all the powers that be in them. And Paul considering m●st deeply, and pronouncing most plainly this divine governance of the creatures, and godly providence of the creator, in all things for his Elect and chosen, saith thus. Roma. 8. We know that all things work for the best unto them that love God, who also are called of purpose: for those which he knew before, he also predestinate, that they should be like fashioned to the shape of his Son. Moreover, whom he hath predestinate, those hath he called, & whom he called, them he also hath justified, whom he hath instifyed, those also hath he glorified. So that this appeareth to be no new learning or vain doctrine of God's providence and Election. But the only ground of faith and certainty of conscience in all conflicts against the world, the flesh and the devil, against Sin, Death, and Hell, as the Apostle useth it in the latter end of the same chapter, and all the Fathers from the beginning hath felt it. For how could Adam by any other work or creature, either by comfort of any other doctrine, stay his conscience? But in that the Lord God promised to provide for him, and to save him from his enemy (who once had overcome him) by the blessed seed, which not by merits, but by mercy and grace, and therefore of his free purpose before appointed, should be sent unto him, to break the head of the Serpent: Why? Should Abraham have left his country and his own Father's house, if he had not felt this divine providence: fatherly care, free choice, and Election of him and his s●de? By the which lively feeling of God his careful providence, and free choice, sending him seed when he was past hope of seed (concerning his dead body all the works of nature) and by the steadfastness of faith in the temptations about the same ●éede, to be made a slain sacrifice, other grievous temptations and adversities from time to time laid upon him, this chosen vessel Abraham is called the father of all faithful. As by his history appeareth a fatherly care of our God, for all his people, both for bodies & souls for wife and child, and all together. And Isaac his son, that chosen seed, in whom all the Nations of the earth were promised to be blessed long before the child was borne, hath this promise of inheritance given him by favour, that the promise might be sure to all the seed as Paul saith Rom. 14. unto whom and his faithful seed, this free promise & fatherly Election and Predestination (or what else you will call it) was again revealed and opened Genes 26. In these words: thorough thy seed shall all the nations of the earth be blessed. And the lively sense and feeling of this Election and fatherly care of God for him, did then especially shine in his heart, when the Lord said unto him: Go not into Egypt, ●arie here, I will be with thee, and will bless thee, & thorough thy seed shall all the nations of the earth be blessed. Goe 26. And after that grievous temptation undoubtedly wherein he was compelled for fear of the Philistines, to deny his wife and call her sister, & after the manifold contentions with the Philistines, wherein his God did preserve him, and at the end, in the wonderful miracle of his children, whose birthright was altered by the unsearchable providence of God, the manifest notes and tokens of the free Election and choice of God did appear. And jacob chosen and beloved in his mother's womb, felt this free work of God his great favour, who had chosen him before h●e was borne, and taking occasion of the necessity of his brother, seeketh the birthright, the which God had unto him before appointed and promised, renouncing the course of nature, then doth he leave and forsake his father's house, and patiently taketh all troubles offered unto him. In the which often times undoubtedly he feeleth the heavy and grievous temptations that his father's Abraham and Isaac had before (for no creature more often suffereth trouble than the very Elect of God) for the experiment of his faith, whereby the lively sense and undoubted tokens of his favourable election after many battles and victories, might be made certain & sure, through present comfort always ministered unto him, either by secret inspiration or manifest revelation, witnessing the singular care of his heavenly Father over him his dearly beloved and chosen child, as his wondered vision of the ladder and the Angels descending from heaven doth declare, and the other vision wherein the Angel did show him the party coloured sheep for his portion, to multiply and increase his substance: as also when God biddeth him go into his own country from his d●●eytfull Laban, and defendeth his jacob from him: And finally the glorious victory given unto him over the ●●gell, comforting him against the feat of his brother Esau, doth bring forth unto his heart and conscience the assured sign and token of the favour of his heavenly father, first election and choosing, and after evermore governing, g●i●ing, and preserving by the free mercy of his divine providence. jeremy also chosen in his Mother's womb, as appeareth in the first chapter of his Prophecy, where it is said from the mouth of God: before I fashioned thee in thy Mother's womb I did know thee, and or ever thou wast borne I did sanctify thee and ordained thee to be a Prophet unto this people, than felt the most lively signs and token's of his Election, when his ●leshe repined, grudged and feared to take in hand the execution of this great and dangerous embassage, & the power of God his spirit doth touch his heart, and openeth his mouth to the planting and rooting up of all people and kingdoms to break, destroy, and make waste, and raised him as a fenced town, a brazen wall, and iron pillar against the kings, priests, and people of the land. Now though sometimes his flesh doth grudge for the burden, of his office, and anguish of heart, as though he had been an abject or Reprobate, yet always after the brunt of temptations uttering his weakness, he findeth the merciful providence of his heavenly father, to take a continual care of him, and not only comfort and assist him, but also most evidently to punish his enemies. And to be short, all the elect of God are thus chosen and called, guided, and governed from their mother's womb, according to the saying of the princely Prophet: Thou art he that takest me from my Mother's womb, thou wast my hope, yet when I hanged upon my Mother's breasts. I have been left unto thee ever since I was borne, thou art my God even from my Mother's womb. And then do they feel most sensibly & lively this their Election, when temptations and adversities doth a●aile and assault them, in the which conflicts of the flesh, and the spirit, of sin and grace, of light and darkness, they are compelled to cry and call, to sigh and sob before their heavenly Father for the deliverance of this mortal and sinful booy subdued to vanity: and though they do most evidently perceive how they are called from darkness to light, from love of iniquity, to the hatred of the same, from obedience sometime given to Satan and to the lusts of the flesh, to the obedience of the spirit, which fighteth against the flesh, and though, I say, they perceiving this, be not able to quench these raging lusts yet do they mourn and daily lament, calling for the grace of their heavenly father, which lamentations, sighings and sorrowings of their sins, be the sensible feelings and lively signs and tokens of Gods infallible and sure Election. Wherefore whosoever shall feel these secret sighs and mournings, thereby hating ●●nne & desiring therefrom to be delivered, considering their own weakness, and by the fruit, and a good man forth of the good treasure of his heart doth bring forth good works, & the evil man evil works. This doth james bid us, to show our faith of our works, and saith, that Abraham did thus utter his faith by his works, and Rahab by her works, and were justified. Where we are compelled with all the godly learned to expound the word justified, declared to be just, or else we do make james contrary to himself, contrary to Moses, whose sentence he in the same place allegeth, contrary to Paul, and the whole course of Scriptures. And thus must all the general sentence of works be understood, that by these works wherein God will have us to walk, we are known to have his spirit to be good trees, & so judged by our fruits: as is the good Apple tree by the Apples, not that the Apples make him good, but testify that he is good, and that it hath within itself a kindly power of good iui●● and nourishment. So we feeling the power of the spirit working in our hearts. Godly motions, and so bringing forth good fruits of faith and good works, do confirm our Election and vocation, as Peter speaketh, to ourselves and others. The second use of works is, that God in us by them may be glorified. Whereof our saviour Christ saith, Mat. 5. Let your light so shine before men, that they seeing your good works, may glorify your father which is in heaven. And this is the chief use of good works, the laud and glory of God, where unto we were first created in the earthy Adam, & now are a new restored by the heavenly Adam, Christ jesus, to walk in good works, & to be holy, blameless and without fault. And to this end, that God in them might be glorified, doth scripture commend unto us good works, & setteth forth the crown of glory to them that therein are exercised. So run that ye may obtain, saith the Apostle, labour for the crown incorruptible. 1. Cor. 9 Now because these latter days are the times wherein our Saviour Christ did say, that ●ayth should fail, and charity should wear cold, we that have so clear revelation of God's great mercies wishing always to be of more perfection, let them with all thanks giving unto God rejoice, knowing that this proceedeth not from flesh nor blood, but from the spirit of our head jesus Christ, who maketh intercession for his afflicted members (who are his Saints) with unspeakable groanings. Whom though for a time he do permit to be afflicted, both in spirit and body, as sometimes he did job, jonas, jeremy, and other: yet at the end he giveth unto them most triumphant victory, according to the everlasting purpose of his divine providence, who is to be feared, reverenced, renowned and praised for ever. So be it. Heretofore have we answered generally to them that would make God the Author of evil, and to them which do say, that this doctrine taketh away exhortations and threatenings, and the preaching of the word. Now by the grace of God, we will more briefly answer to some arguments which they bring forth of the scriptures, setting apart all such cavillations as man's reason (which in God's mysteries can never be satisfied) by the craft of the devil doth excogitate, & invent. But first we will speak something of good works, & the true understanding of those scriptures which commend them unto us, jest we should seem to dissuade men from the same, or extenuate the meaning of the holy ghost in such sentences as our adversaries do wickedly pervert for the maintenance of man's power against this doctrine of grace & free Election, which dare affirm that by works they purchase part of their salvation, the which (as we have said) is freely given by this Election in Christ jesus before the foundation of the world was lay●●. The good works which are so in deed, that is to say, which proceed of the spirit of adoption, & the feeling of God's mercies in electing, calling & justifying, first of all have this use, that they declare the power of God to be in us, and the spirit of Christ, which doth conform us to his image: and this is the end whereunto we are Elected and Predestinate to be conformed to the Image of his son. Rom. 8. Elected before the foundation of the world, to be holy and blameless. Eph. 1. Created unto good works, which God hath prepared for us to walk therein. Eph. 2. These have the reward, as Paul saith, not only of this life, but of the world to come. Therefore saith our Saviour Christ. Math. 25. Come ye blessed of my father, possess the kingdom prepared for you from the beginning of the world. I was hungry, and ye gave me meat: I was thirty, and ye gave me drink. etc. Of this excellent commendation and reward of good works, we do learn the dignity of the same, not of the worthiness of themselves, which are never able to stand in God's judgements: for our very righteousnesses are, as Esay saith, as clotheses fylthily polluted, but of the dignity of the grace of the promise of God, who worketh them in us. For it is God, saith Paul, that worketh in us both the will and also the work, even of his purpose. Phi. 2. Therefore all is of grace, not of works, lest any should glory. Ephes. 2. For if there were any power in ourselves, or dignity in the works, than had we some thing to glory, but now that all is confessed to be of God's free mercies, and nothing of ourselves, we conclude that God crowneth and rewardeth his own works in us, that who so glorieth should glory in the Lord. 1. Cor. 1. ●n● where some ●●edge this place. Ma. 26 so to commend works that they should be the cause of the Election and the favour of God, they do not consider the first words: Come you blessed of my Father, inheryte the kingdom prepared for you from the beginning of the world. Wherein we may note, that they being the blessed and beloved of the father, are called to the inheritance of the heavenly kingdom, not won by works, but prepared by the heavenly Father for his children, before they did any works at all: Like as the wicked have their place of eternal torment, there named for them before, prepared and appointed. And in both twain the works both only declare what the trees are where out they spring, and testify what the fountain is whence they flow: according as● our saviour Christ saith: the tree is known in jesus Christ may give no occasion to the slothful flesh, either in ourselves or others: but after the example of the Scriptures, we must always exhort to good works, and so tame our bodies and bring them into subjection (as Paul saith) lest whiles we preach to others, we ourselves be found Reprobates. 1. Corin. 9 The which sentence is evil alleged of the adversaries of Election, as though Paul might have become a Reprobate, or as if that he had not been certain of his salvation, but that it should hung of his well doings. For he saith first in the same sentence, I do so run, not as at an uncertain thing, and so fight, not as one that beateth the air: but as he saith to the romans. chap. 8. I am sure that neither death nor life, neither Angels, nor rule, neither power, neither things present, neither things to come, neither high, neither low, neither any other creature, shallbe able to departed us from the love of God in Christ jesus our Lord. Likewise they allege forth of the second Chapter to the Phillippians, that Paul willeth us to work● our own salvation: but they do not consider that he straight ways addeth, that it is God which worketh both the will and the work. And in the chapter before, he saith, that it is God which hath begun the good work, and will finish it. So that such Scriptures may never be alleged for works against grace, for ●o set up our salvation of ourselves, which only cometh of mercy in the free Election, whereby we were chosen in Christ jesus, and created a new in him, by his only spirit to bring forth good works. Therefore do we conclude with Paul. romans. 11. that we are saved and justified freely by grace, not by works, for so grace were no grace, and that all are shut up under sin, that mercy may be upon all, upon whom it pleaseth him to show mercy. And for the consideration of these great mysteries of Election and Reprobation, we cry with Paul: O ●he depth of the riches of the wisdom ●f God. How unsearchable are his judgements? & how incomprehensible his ways? For who hath given him first, and he sh● be recompensed? For of him, and through him, and for him are all things. To him therefore be glories for ever and ever. So be it. Rom. 9 ¶ I will show mercy upon whom I will show mercie● and I will have compassion upon whom I will have compassion. Imprinted at London for Thomas Woodcock, d●●●ling in Paul's Church yard, at the sign of the black Bear.