This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this text, in whole or in part. Please contact project staff at eebotcp-info@umich.edu for further information or permissions.
FAythe of gods election, I meane to beleue that we be in very dede the chyldren of god through Chryst, and shalbe for euer inheritours of euerlastyng lyfe throughe the onely
grace of God our father in the same Christ, is of all thynges which god requireth of vs▪ not only most principall, but al∣so ye whole summe: so that wtout this faith, there is nothyng we do that can please god. And therfore as god first requy∣reth it in saying, I am the Lord thy God &c. that is, I remit thee thy synnes and geue thee my holy spirite, and for euer wyll I kepe thee: so our Sauiour would haue vs to be per∣swaded when we come to praye, and therfore teacheth yea he commaundeth vs to call God our father: whose power were not infinite, as we professe in the fyrst article of our be¦liefe, where we call him expressely our almighty father, if we shall doubt of his finall fauour. And therfore I cannot but much meruell at some men which seme godlye, and yet are in thys behalfe too malicious both to God and man. For what is more seemely to God then mercy, whiche is moste magnifyed of the electe chyldren of God? And what is more seemelye to man then humilitye, the which is not nor can∣not bee in dede but in the electe of god, for they alone attri∣bute nothyng at all to themselues continuallye but damp∣nation, that in God only and for euer may be their whole glorye? But this notwythstanding, there is that haue gone aboute together, yea to sette abroade enormities out of the doctryne of gods moste holye and comfortable election and predestination: where the same doctrine hath moe commo∣dities then all the whole worlde can bee hable to conceyue, muche lesse to expresse. For what destroyeth enormities so much as it doth? It ouerthroweth the moste pestilent papi∣sticall poyson of doutyng of gods fauour, which is the very dungeon of dispaire and of the contempte of god. It destroi∣the Ethnicke opinion of fortune. It comforteth most com∣fortablye in the crosse, and casteth downe all cogitations that would els couer vs wyth sorrowe and dolour, in tel∣lyng that all thynges shall turne to the best. It maketh vs modest and putteth away pride in prosperitie by pulling frō men merityng or deseruing. It enforceth men to loue & care¦fully to trauail for their brethrē, vtterly impugning the cō∣tempt of any. It prouoketh to piety, & is the greatest enemy to vngodlines yt can be, by teachyng vs of what dignity we be, of what pryce euen our bodies be, tēples of the holy gost, & mēbers of Christ, It engendreth a true desire of our home
in heauē, & so to despise this world & the things yt this world hath in estimation. It maketh man wholy & continually to geue ouer himself to be careful not for himself, but for others, & for those things that make to gods glory. It helpeth very much to ye true vnderstāding of ye scriptures, & preserueth frō errours, by knowyng what is to be attributed to the law, to ye gospel, to the ministery, to ye vocal word, to ye old testa∣mēt, to the newe testament, to the sacramentes, to faythe, to workes, to prayer, to penaūce, to god, to man &c. For by the spirit of election we see & know Christ, in whō dwelleth al ye riches & treasures of knowledge. It setteth vppe Christes kingdome, and vtterly ouerthroweth the wisdome, power, choyce, and hahlenes of man, yt al glory may be geuen onely vnto god. But what go I about to recken ye cōmydities cō∣ming out of ye doctrine of gods election, in yt they be innu∣merable? This is a sūme, that where a christiā mās life hath respect to god, to man & to himself, to liue godly, iustly, and soberly: al is groūded in predestinatiō in Christ. For who li∣ueth godly, but he yt beleueth? And who beleueth but such as ar ordeined to eternal life? who liueth iustly, but such as loue their neighbors? And whēce sprīgeth this loue; but of gods electiō before ye beginning of ye world, yt we might be blame∣les by loue? Who liueth soberly but such as be holy? and who are those, but only thei that be endued wt the spirit of sācrifica¦tiō, which is ye seale of oure electiō which by electiō do beleue?
Wherfore (my derely deloued in ye lord) I haue takē in hād at this present something to write to you & for your sake in this mater, which herewtal I haue sent vnto you, aswel to be a help to you herein, as also to be a pledge of my careful loue & harty desire I haue for your continuāce in ye truth, (wher in I trust you stand presētly) whē I am dead & burned, as I loke for none other, so sone as god shal geue leaue to hys enemies for my weale & endles ioy in Christ: to whō as to a most faithful pastour, from the bottom of my hart, I do cō∣mend & bequeth you, beseching him to watch ouer you night & day as ouer one of his poore lābes, to kepe you out of the clawes of the Lion & mouth of the wolues, to his glory and your eternall ioy and comfort in him. Amen.
THere is neither vertue nor vice to be cōsidered according to any outward action nor according ye wil & wisdom of
man, but according to the wyll of god. Whatsoeuer is con∣formable thereto, the same is vertue, and the action that spryngeth therof is laudable and good, howsoeuer it apeare otherwise to the eies and reason of man: as was the liftyng vp of Abrahams hand to haue slayne his sonne. Whatsoeuer is not conformable to the wil of god, that same is vice, and the action sprynginge thereof is to bee disalowed and ta∣ken for euil, and that so much the more and greater euill, by howe much it is not consonant and agreeyng to gods wil, although it seme fayre otherwise to mans wisdome: as was Peters wyshe of makyng three tabernacles, and the request of some which would haue had fyer to come down from hea¦uen vpon a zeale to god &c.
Now, the wyl of god is not so knowen as in his word: therefore according to it must vice and vertue, good and e∣uil be iudged, and not accordyng to the iudgemēt, wisdom, reason and collection of any man or of al the whole world, if al the aungels in heauen should take their part.
But thys word of God which is writen in the canoni∣call bokes of the Byble, doth plainly sette forthe vnto vs, that god hath of hys owne mercy and good will, and to the prayse of hys grace and glory, in christ elected some and not all, whome he hath predestinate vnto euerlastyng lyfe in the same Christ, and in hys tyme calleth them, iustifyeth them, and glorifieth them, so that they shal neuer perishe and erre to damnation finally.
Therfore to affyrme, teach, and preache thys doctryne, hath in it no hurt, no vyce, no euil, much lesse then hath it a∣ny enormities (as some doe affyrme) to the eyes and spirite of them whyche are guided and will be by the word of god.
That god the eternall father of mercies before the be∣gynnyng of the world, hath of hys owne mercye and good wil, and to the prayse of hys grace & glory, elected in Christ some and not al of the posterity of Adam, whom he hath pre¦destinate vnto eternal lyfe, and calleth them in his tyme, iu∣stifieth them, and glorifyeth them, so that they shall neuer perysh or erre to dampnation finally: that this proposition is true and accordyng to gods playne and manifest worde, by the helpe of his holy spiryte (which in the name of Iesus
Iesus Christ, I hūbly besech him of his mercy, plēteously to geue to me at this present and for euer, to the sanctification of hys holy name: by the helpe (I say) of hys holye spirite, I trust so euidently to declare, that no man of God shall be a∣ble by the worde of God, euer to impugne it, muche lesse to confute it.
In the first chapter of the epistle to the Ephesians, the Apostle sayeth thus: Blessed be god the father of our Lord Iesus Christ, which hath blessed vs wyth all maner of blessynges in hea∣uenly thinges by Christ, accordyng as he hath elect or chosen vs in hym before the foundation of the world was layed that we should be holy and without blame before hym through loue: and hath pre¦destinate vs (or ordeyned vs) thorough Iesus Christ, to bee heyres vnto hymselfe, accordyng to the good pleasure of hys wyll, to the prayse of the glory of hys grace, wherwyth he hath made vs accep¦ted in the beloued, by whom we haue receyued redēption thorough hys bloud, and the forgeuenes of our sinnes, accordyng to the riches of hys grace, which grace he hath shed on vs aboundauntly in all wisedome and vnderstandyng, and hath opened vnto vs the myste¦rye of hys wyll accordyng to hys good pleasure, which he purposed in hymselfe, to haue it declared when the tyme was full come, that he myght gather together all thynges by (or in) Christe, as well the thynges that be in heauen, as the thynges that be in earth, euen in (or by) hym: by (or in) whome we are made heyres, beyng thereto predestinate accordyng to the purpose of hym whiche worketh all thynges accordynge to the decree (or counsayle) of hys owne wyll, that we which hoped before (you) in Christe, shoulde bee vnto the prayse of hys glory: in whome ye also hoped, after that ye heard the word of truth, the gospell of your saluation, wherein ye also bele∣uyng, were sealed wyth the holy spirite of promyse, whyche is the earnest of our inheritaunce, vntyll the redēption (or full fruition) of the purchased possession, vnto the prayse of hys glory.
These be the wordes of Paule, which I haue faithfullye translated accordyng to the very texte in the Greeke, as by the iudgement of all that be learned I desyre herein to bee tried. Out of the which wordes of Paule we may wel per∣ceiue
euerye thing affirmed in my propositiō, as I wil geue occasion plainly to them that wil, to see it.
First, that the cause of gods election is of hys good wyll, the Apostle sheweth in saying that it is throughe hys loue, wherby we are holy and wythout blame: also, accordyng to the good pleasure of his will: according to his good plea∣sure purposed in hymselfe: accordyng to hys purpose which worketh all thynges after the counsel of his owne wyll.
Secondly, that election was before the beginnyng of the world, the apostle plainely sheweth in sayeng, that we were chosen before the foundation of the world was laid: and af∣terwardes, in callyng it the mysterye of hys wyll purposed wyth hymselfe, in tyme to be declared.
Thirdly, that election is in Christ, the Apostle doth so flatly and plainly set it forth, that I nede not here to repete it. We (sayeth he) are chosen in him: we are heyres by hym: wt are accepted by him: we are gathered together in him &c.
Fourthly, that election is of some of Adams posteritye and not of al, we may plainly see it, if we cōsider that he ma∣keth the true demonstration of it, beleuing, hoping, and ha∣uing the earnest of the spirite. In whom yea hoped (saith he) after ye heard the word. &c. In whom ye beleued, wer sealed vp &c. Agayne, in attributyng to the electe, forgeuenes of synnes, holynes, blameles liuyng, being in Christ &c. That we shold be holy saieth he &c. we haue receyued forgeuenes of sinnes &c. Who seeth not that these are not common to al men? Al men haue not faithe, saieth Paule elsewhere. None beleued (saith Luke) but suche as were ordained to eternall life. None beleue but such as be borne of god. None beleue truly but such as haue good hartes, and kepe gods seede to bring forth frute by patience. So that it is plain (faith being a demonstration of gods election to them that be of yeres of discretion) that all men are not elect: because all men beleue not. For he that beleueth in the lord, shalbe as mount Sion, that is, he shal neuer be remoued: for if he bee remoued, that is finally perish, surely he neuer truely beleued. But what go I about to lighten a cādell in the cleare sonne light, whē our sauiour plainly saith that all be not chosen, but few? Ma¦ny be called (saith he) but few be chosen. And in the 2. chap. to the Ephes. the Apostle plainly saith that the greate riches
of gods mercy through hys exceding great loue, hath saued thē before their parentes & many other Gentiles, whiche were excluded from Christ and straūgers from the promise, hopeles, godles &c. Wherthrough we may be occasioned to cry: oh the depth of the iudgements of god, which is iuste in all hys doynges, and holy in al hys workes, extendyng his mercy after hys good pleasure & wyll, aboue al his workes.
Fyftly, that god hath predestinate these, thus elect vn∣to euerlastyng lyfe in Christe, the apostle dothe also in the wordes before writen declare, in saying: and hath predesti∣nate vs through Iesus Christe to be heyres vnto hymselfe. Agayne, by hym (sayth he) yeare made heyres and predesti∣nate to the prayse of hys glorye. So sayeth the Apostle else∣where: whom he hathe predestinate, them hath he predesti∣nate to be lyke fashioned vnto the shape of hys sonne. And therfore Christ sayeth, reioyce in thys, that your names are writen in heauen.
Syxtlye, that the ende of election is to the prayse of gods glory and grace, the Apostle sheweth here, in saying: we are predestinate to be holye & without blame before god &c. In saying we are predestinate to the glory of hys grace. And in saying also, vnto the prayse of hys glory: so that nothing can be more manifest.
Seuenthly, that predestination is not without voca∣tion in gods tyme, and iustification, the Apostle here dothe teach in bringyng vs to the consideration of hearing ye word of truthe, beleuing, receiuing the holye spirite, remission of synnes &c. In whom (saith he ye haue hoped, after that ye heard ye word of truth &c. Againe, by whome ye haue redemp¦tion, that is, remission of synnes thorough ye sheding of hys blood &c. Also, he hath in hys full tyme declared the mystery of hys wyl &c. Vnto the Rom. the apostle sheweth it moste manifestly in saieng: whō he hath predestinate, thē he calleth; whō he calleth thē he iustifieth. Wherby we may se ye predesti¦nation or electiō is not vniuersal of al, for al be not iustified.
Eightly and laste of all, that election is so certayne that the elect and predestinate to eternall lyfe shall neuer peryshe or erre to dampnation finallye, the Apostle dothe here also very playnly shewe, in saieng: that they are prede∣stiinate to the prayse of gods grace. He sayth not to ye prayse
of hys iustice, to the praise of hys wisdome, to the prayse of hys power (although he myght moste truely saye so) but he sayeth, to the prayse of hys grace: whiche were not grace yf there were any respect at al of workes on our behalf, for thē were grace not grace. If there should be any condemnation of the electe and predestinate to eternall lyfe, it must needes be because of theyr synnes: but where were ye praise of gods grace then, which is the ende of gods election? Shal we not by thys meanes make gods election without an ende, and so wythout a heade, and so no election at all, as some would haue, further then they elect themselues▪ Let such feare they shall not find the benefit of gods election, because they seke it as the Israelites dyd, and not as the elect, which not only finde it, but also obtayne it. The other are blinded, as it is written: God hath geuen them the spyryte of vnquietnes, eyes that they should not see, and eares that they shoulde heare, euē to thys day &c. Secondly, he sheweth the certain∣tye of saluation to them that be elected, in saying that they be accepted in the beloued. Once accepted and beloued in Christ, and euer beloued: for whome he loueth, he loueth to the ende: and gods giftes are suche that he cannot repente hym of them. And therfore sayth Christ, I know whome I haue chosen, attributyng to election the cause of final perse∣uerance. By which thyng Iudas was sene not to be elected to eternall lyfe, althoughe he was elected to the office of an Apostle, as Saule was elected to the office of a king. Which kind of election is to be discerned in readyng the scriptures, from thys kynd of election the which I speake of now, that is, from election to eternal lyfe in Christ. Thirdly he shew∣eth the certaintye of saluation of the electe, by callyng them heyres. For yf we be heyres of god, thē are we fellow heires wyth Christ, to be afflicted and glorifyed wyth Christe: and therfore saith he, accordyng to the decree of hys owne will. Loe he calleth it a decree or counsel which shal stand, as E∣say saith: the counsel of the Lorde shal stande. Fourthlye, he sheweth this certaintie, by saying that they are elect and pre¦destinate to the prayse of gods glory, which we should more care for, then for the saluation of all the worlde. Thys glory of the lord is set forth as well in them that perishe and are
reprobates, as in the elect, & therefore. S. Iohn bringing in the place of Esay speaking of ye reprobate, sayth yt Esay spake that whē he sawe the glory of the lord. This glory of ye Lord to bee set forth by vs, is a great mercy and benefite of God. I am assured that if the very deuilles and reprobates dyd not repine hereat, but were thankful yt they might be mini∣sters in any poynte to set forth Gods glorye: I am assured (I say) that they should finde no hell nor tormentes. Their hel and tormentes cōmeth of the loue they haue to them sel∣ues, and of the malice, enuie and hatred they haue agaynste God & hys glory. Let them tremble and feare yt may not a∣way with the glory of the Lord in election and reprobation. Let not their eyes be euil because god is good & doth good to whom it pleaseth him: wrong he doth to no man, nor can do, for then he were not righteous, & so no God. He can not condemne the iust, for thē were he vntrue, because his word is contrary. He can not condemne the penitent and beleuer, for that were againste his promise. Let vs therfore laboure, studie, crye and praye for repentaunce and fayth, & then can not we bee damned, because we are the blessed of the father before all worldes, and therefore we beleue, therfore we re∣pent. And for asmuch as it pertayneth to vs which be with∣in, to see and to speake of those things which are geuen vn∣to vs of God in Christe: let vs laboure hereaboutes, and leaue them that be withoute to the Lorde, which will iudge them in hys tyme. The Apostle prayeth for the Ephesians, for none other wisedome and reuelation from God, then wherby they might know god, and haue their mindes illu∣mined, to see what they should hope for by their vocation, and how rych the glorye of his enheritaunce is vppon hys Sainctes. Further then thys, I thynke is vnsemely for vs to search, vntill we haue sought out, how rych Gods good∣nesse is and wil be to vs hys children. The which we can ne∣uer do, but the more we goe theraboutes, and the more we taste hys goodnes, the more we shall loue hym and loth all thynges yt displease him. Thys (I say) let vs doe, and not be too busy bodyes in searching the maiestie & glorye of god, or in nourishyng in any wise ye doubting of our saluatiō, wher∣to we are ready enough, and the deuil goeth about nothing els so much as that: for by it we are dul to do good to other,
we are so carefull for our selues. By it we are more dulle to do good to our selues, because we stand in doubt whether it profiteth vs or no. By it we dishonoure god, either in ma∣king him as though he were not true, or els as though our saluation came not only & altogether from hym, but hanged partly on our selues. By it ye deuil wil bring mē at length to dispaire and hatred of god. Doubt once of thy saluation and continue therin, & surely he then wil aske no more. It was the first thyng wherwith he tempted Christe: if thou bee the sonne of god &c. It is the first & principallest darte he casteth at gods electe. But as he preuailed not agaynst Christe, no more shal he do against any of his members, for they haue ye shield of faith which quencheth his fiery dartes. They praise god nyght & day, how then should they perish? The Angels of ye Lord pitch their tentes round about thē, how thē should Sathan preuaile? They are borne in the hands of ye Angels least they should hurt their feete at any stone. God hath ge∣uen cōmaundement to hys Angels ouer them. The Angels are ministers vnto them. Their names are writtē in ye boke of lyfe, & therfore Christ bad them reioyce: as Paul doth the Philippians, for nothing shall seperate them from the loue wherwith god loueth them in Christ Iesu, who sayeth that it is impossible for them to erre finally to damnation: for he is their lyght to illumine their darkenes. They are geuē to hym to kepe, & he is faythful ouer al gods children. He saith he wil kepe them so that they shal neuer peryshe. After they beleue, they are entred already into euerlasting life. Christe hath set thē there already: he hath cōmitted them into his fa∣thers hands by prayer, which we know is sure, & therefore death, hel, deuils, nor all power, sinnes nor mischiefe, shall neuer pull vs out of oure heades hands, whose mēbers we are, & therfore receauing of hys spirite as we do, we cannot but bring forth the fruites therof, though now & then ye flesh fayle vs. But the Lord, euen our Lord be praysed, whiche is more strong in vs then he which is in ye world. He alwaies putteth vnder his hand yt we lye not styll nor shal do as the reprobate, whose pietie is as the mornyng dewe, sone come & sone gone, and therfore they can not continue to the ende. Cānot? No they wil not if they could, because they hate god & hys glory, and therfore al thē that seeke it or set it forth:
wheras the elect loue all men and seke to do al men good in God, suspending their iudgements of others, that they may stand or fall to the Lord and not to them.
Hetherto out of this one place of Paule to the Ephesiās, if the matter of election & predestination be so fully set forth to gods glory and to the cōfort of hys church: how may we suppose is this matter set forth in the whole body & bookes of the canonicall scripture? Whereto I had rather send you with this cādell lighte which I haue now geuē you, then in a matter so manifest to make more a do then nedeth.
Iohn Bradforde.
Rom 14 Heb. 11. Exod. 20
Math. 6.
Ieremy. 9.
Rom. 8
1 Cor. 1. 1. Iohn. 1 ••. Cor. 6.3.
Colloss. 1
Tit. 2.
Act. 13.
Ephesi. 1 2 Cor. 1
Al things must be estemed af∣ter gods wy••
Gene. 22.
Math. 17. Mark 9.
Gods will must be sought for in his worde.
Gods word is written in the Bible.
In the Bible is predestina∣tiō published.
No enormitye is therfore in it.
The propositi¦on that shew¦eth what is ment by elec∣tion and pre∣destination, Which he af∣ter proueth by the partes out of the text of S. Paule imme¦diatly follow¦yng.
Ephesi. 1.
The cause of gods election is his grace & good will.
The tyme of gods election was from the beginning.
Election is in Christ.
Electionis not of all men.
2. Thess. 3 Act. 13. 1 Iohn. 1 Math. 13
Fayth is a de∣monstratiō of election to such as be of yeres of dis∣cretion. Psal. 125.
Mat. 20.
Rom. 11. Psal. 144.
Election is to eternal life
Rom. 8
Luke. 10
The ende of election is to the prayse and glory of god,
Election is not without voca¦tion and iusti∣ficatiō in time
Election is cer∣tain for euer.
Rom. 12
Rom. 11. Psalm. 69
Iohn. 13 Rom. 11 Iohn. 13
Rom. 8
Esay. 46
Iohn. 12
Rom. 9
Math. 25.
1 Cor. 2
1. Cor. 5. Ephesi. 1.
Coloss. 2
Math. 4.
Ephesi. 6 Luke. 18. Psal. 34. Psal. 92,
Heb. 1. Luk. 10 phil. 4. Rom. 8
Mat. 24 Psalm. 18. Iohn. 6.10 Heb. 3. Iohn. 5.6. Iohn. 17 Heb. 5. Rom. 8 Ioh. 10. 1. Cor. 6 1. Cor. 1. 1. Ioh 4 Psalm. 67. Ose. 6.
Rom. 14