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

works but prepared by the heauenly Father for his children before they dyd any works at all Lyke as the wicked haue theyr place of eternal torment there named for them before prepared and appoynted And in both twayne the workes both only declare what the trées are where out they spring and testifie what the fountaine is whence they flowe according as● our sauiour Christ saith the trée is known in Iesus Christ maye geue no occasion to the slouthfull fleshe eyther in our selues or others but after the example of the Scriptures we must alwayes exhort to good workes and so tame our bodyes and bring them into subiection as Paul sayth least whyles we preach to others we our selues be founde Reprobates 1. Corin. 9. The which sentence is euil aledged of the aduersaries of Election as though Paule myght haue become a Reprobate or as if that he had not bene certaine of his saluation but that it shoulde hang of his well dooings For he saith first in the same sentence I do so rūne not as at an vncertain thing and so fyght not as one that beateth the ayre but as he sayth to the Romaines chap. 8. I am sure that neyther death nor lyfe neyther Angels nor rule neyther power neyther thinges present neyther things to come neither high neither low neither any other creature shal be able to depart vs from the loue of God in Christ Iesu our Lorde Lykewise they alledge foorth of the seconde Chapter to the Phillippians that Paule wylleth vs to work● our owne saluation but they doo not consider that he streight wayes addeth that it is God whiche worketh bothe the wyll and the worke And in the chapter before he saith that it is God which hath begon y good work and wyll finish it So that such Scriptures maye neuer bee alledged for workes agaynste grace for ●o set vp our saluation of our selues which onely commeth of mercy in the free Election wherby we were chosen in Christe Iesu and created a newe in him by his onely spirite to bring foorth good workes Therefore doo we conclude with Paule Romaines 11. that wée are saued and iustified freelye by grace not by workes for so grace were no grace and that all are shutte vp vnder synne that mercye may be vppon all vppon whome it pleasethe hym to shewe mercye And for the consideration of these greate mysteryes of Election and Reprobation we crye wyth Paule O ●he depth of the ryches of the wisedome ●f god How vnsearchable are his iudgements how incōprehensible his wayes For who hath geuen him first and he sh● be recompensed For of him and throug● him and for him are all thinges To him therefore be glorye● for euer and euer So be it Rom. 9. ¶ I wyll shewe mercie vpon whome I wyll shewe mercie● and I wyll haue compassion vpon whome I wyll haue compassion Angustine his ansvvere to their vain obiection that are enemies vnto the doctrine of predestination saying that it maketh preaching to bee a thing needlesse Tvvo thinges to be obserued in the doctrine of predestination The counsayle decree and vvyll of God the fountaine of all causes * Or destructio●● 1 Al things created vnto God his glorie 2 Men or dained some mercie to saluation others of iustice to damnation and that both to God his 〈◊〉 3 Titles vvhich the scripture g●●ueth to the chosen Names geuen in the Scripture to the reprobates or cast avvayes Election lying hyd in the purpose of God. * God hath not chosen vs vnto sal●uation because he did foresee that vve vvould be faithfull and do good vvorkes but onely because of free mercie it so pleased him and therfore also hau● vve fayt● do good vvorks because it is God his good pleasure to grannt vs faith and abilitie and vvyll to doo good vvorkes The scripture vseth to alleadge the eternal purpose of God for conf●rmance of our hope of saluation and not to stay in second causes a● fa●th or calling nor in the frutes of these causes vvhich 〈◊〉 assure vs that vve haue them Ioh. 6. 45. It is vvritten in the prophetes and they shal be al taugh● of God vvho so euer therefore hath hearde of the father aud hath learned cometh vnto me Psa. 54. 13. Reprobation or ofcasting lying hyd in the purpose of God. Mala. 1. ● A differnce betvveene the purpose of electing and election and betvveene the purpose of reprobating and reprobation Gods purpose in him selfe in man his saluatiō is the highest and chiefest cause and is to be deuided also goeth before our election vvhich is grounded in Christ and also before all other inferiour causes that follovv after it VVhy man vvas created in deede good but yet such a one as myghte of his ovvne accorde become euil Creation of man. corrup●ion * That is thou shalt moste assuredly die The fall of man coulde no● come to passe vvithout the vvy● and ordi●● of God. * ●VVho vvhere a sort of phi●losophers that among●ste other of their opinion● helde that God hath no care nor kepe of the ●hinges vvhich are done in the vvo●lde Aug. Euch● ad laure●●●um cap 9● The finall end of God his counsail is neither the saluation of the electe 〈◊〉 damnation of the reprobats but the s●tting forth of his glory God is vvholy blamed of the vvicked for their corruption vvhere as in dede the cause is not in him but in their ovvne vvylfull naugh●nesse The foundation or ground vvorke of election in verie act or deede A 〈◊〉 needfull Man is so far bound vnto sinne that he can not anie vvay deliuer him selfe or yet sasatisfie the lavve of God in the least point of the same God his iustice tempered vvith mercie The cause● vvhy Christ vvas made man. Iustification and Sanct●fication in Christe VVe finde more in Christ then vve lost in Adam Novv God in his euerlasting counsell hath vvrought that the benefits offred vnto vs in his sonne shoulde be effectual vnto vs or turne to our profite The firste declaration of ●lection Out vvarde calling effectuall God layeth before vs the haynousnes of our sinnes and the danger like to insue theron not to driue vs to desperation but to make vs runne vnto christ The lavv The gospel Preaching is the ordinarie means vvhereby Christ is opened vnto vs but yet not effectuall vvithout the invvard povver of the spirite The efficacie or forc● of the spirit VVhat maner of free vvyll is left after the fall VVhat things God his spirite vvorketh in the chosen Faith doeth laie holde on iustification and sanctification in christ Tvvo sortes of faith An historicall faith and a true faith True faith laying hold on iustification in Christ. Baptisme The Lord●● Supper The chiefe ende of the sacraments Perceaueraunce or continuance to the ende Assured hope loue Faith is ne●er plucked out of the hearts of the chosen albeit for a tyme it seme to be quenched The adoption or chosing or Iytle chyldren The olde Adam is the foundation

say not by workes but by him that calleth myght remaine sure c. 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 knowne the ryches of his glorie vpon the vessels of mercie which he hath prepared vnto glorye 11. What then that Which Israell séeketh c. Ephes. 1. 4. As he hath chosen vs in him before the foundacions of the world were layde c. ●5 Who hath predestinat or fore ordeined vs whom he woulde adopte or chose into his sonnes through Iesus Christ vnto him selfe 9. The mysterie of his wyll beynge reuealed vnto vs acording vnto his frée good will which he hath purposed in him selfe 11. In whome also wear chosen c. 2. Tim. 2. 19. Yeat the foundacion of God remaineth sure ha●ing this seale the Lord knoweth who are his and let euery one that calleth on the name of Christe departe from iniquitie 1. Cor. 2. 7. But we speake the wisdom of God lying hid in a mistery euen that hyd wisdome which God had determined before the world vnto our glorie 10. But God hath reueled those things vnto vs by his spirit For the spirit searcheth all thinges yea the deepe thinges of God. 1. Pet. 1. 19. 20. But being redéemed with his pretious blood as of a Lambe without spotte and vndefiled to wyt Christ which was foreordained before the foūdations of the world were layd but was declared in the last tymes for your sakes The fifth Aphorisme ALso whē there is intreated of the destruction of the reprobats or ofcasts 1 albeit the whole fault remaine within them selues 2 yet sometimes as often as it is so needefull the spirite of God to make known the ryches of his glorie vpon the vesselle● of mercie and his excellent power and also gentlenesse the better by comparison lifteth vs vp euen vnto that highe misterie vvhich in order goeth before all the causes of their damnation Of vvhich secreete doubtlesse there is no other cause known vnto men besides his righteous vvyll the which we ought reuerently to receaue as comming vndoubtedly from him vvh● is naturally iust and can no other vvay be conceyued of men nor of any other Proues out of the worde of God. Hos. 13. 9. Thy iniquity hath destroied thee O Israel but in mee is thy helpe Iohn 3. 19. And this is the condempnation that lyght is come into the worlde but men haue loued rather darkenesse than lyght Rom 9. 23. And that hée might make knowne the ryches of his glory vppon the vessels of mercy the which he hath ordained vnto glory Exod. 9. 16. And in déede for this cause I haue appointed thée euen to shew thee my power and that they should declare my name in the whole earth Psa. 33. 15. Which hath fashioned their heartes euery one considering al theyr workes Prou. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked man for an euil day Rom 9. 11. For the children not being yeat borne when as they had done neyther good nor euyll that the purpose of God according vnto his electon that is not by works but by him that calleth might remaine sure c. 13. As it is writtē I haue loued Iacob but hated Esau. Where he doth not onlye say that Esau before he had done any good was ordeined vnto ●atred for after this sorte he might seeme to touch none but actual sinnes as they say or vnbelefe but faith plainlie before he was borne By which words he excludeth or sh●tteth out frō the cause of hatred original sinne also whatsoeuer in the person of Esau might be reckoned from his very birth Therfore wheras a litle after he bringeth in the reprobates or ofcastes parting here against he doth not attrybute vnto them such like kind of speach why doth not God beare the same hatred towards others also for asmuch as they are borne in y same corruption that we are I saye there is no such thing read in the word of the Apostle but he setteth this theyr exception against it who shal withstande his wyll For herevppon mannes reason gathereth that they are vnworthely condempned Neyther doth Paul au●swere that God dyd so wyll it because he dyd foresée that they woulde bée corrupted and so that the cause of the decree was grounded vppon theyr wickednesse which defence was plaine and readie if it had béene true but whylste he confesseth that it so pleased God and that it was not in their wyll to chaunge it doubtlesse hée abateth the pryde of mannes wisedome that it maye reuerentlye esteeme of the secréetes of God as is most meete But the electe or chosen he exhorteth to beholde the grace of God the which he setteth foorth with suche comparison So therefore must other testymonies be expounded in the which wee goe vp vnto the hyghest wyll of God which is the onely rule of iustice Esa. 54. 16. Beholde I haue made the Smyth that bloweth coales in the fyre and bryngeth forth an instrument for his worke I I saye haue made the destroyer to destroye Ioh. 6. 44. No man can come vnto mée vnlesse the Father that sent mée drawe him Iohn 10. 26. But you beléeue not for you are not of my shéepe as I sayd● vnto you Ioh. 12. 39. 40. and Esa. 6. 10 Therfore they coulde not beleeue because ●saias hath sayde againe He hath blinded their eyes and hardened theyr hearts least they should sée with their eyes and vnderstande with their hearts and should turne and I should heale them 1. Pet. 7. 8. And a stone to stumble at a rock of offēce vnto them which stumble at the word being disobedient vnto the which thing they were euen ordained And in many other places Iud. 1. 4. For there haue crept in certaine men being before of olde ordained vnto this condempnation The sixt Aphorisme FOr vvee must make a difference betweene the purpose of reprobating or ofcasting and betweene reprobation or ofcasting it selfe For the misterie or secrete of that God would haue to be hyd from vs But of this and of the destruction also that dependeth or hangeth vpon it vve haue causes expressed in the word of God to vvyt the corruption vnbeleefe and sinne the vvhich are necessary or must needes bee in respect of the falling out of them of the vesselles mad● vnto dishonour Proues out of the worde of God. 2. Thes. 2. 9. The cōming of the which wicked man is by the working of Sathan with all power and signes and lying wonders 10. And with all deceyu●ablenesse of vnrighteousnesse among them that perishe for that they receyued not the loue of the truth that they might be saued 11. And therefore God shal send them strong delusion that they should beléeue ●yes 12. That all they might be dampned which haue not beleeued the trueth but had pleasure in vnrighteousnesse Rom. 11. 20. Well through vnbeléef● they are broken

purpose and grace whiche was geuen vs in Christe béefore the tymes of the world 1. Pet. 1. 2. Chosen accordyng to th●●oreknowledge of God the Father vnt● sanctification of the spirite c. Mat. 10. 22. And ye shall be hated o● all men for my names sake but he tha● abydeth vnto the ende shall be saued Luk. 21. 19. But possesse your soules by your patience Rom. 2. 7. To them that continue glory and honour and immortallitie of well doing that is to them that séeke euerlasting lyfe Ioh. 6. 37. Whatsoeuer my Father geueth me commeth vnto mée and him that commeeh vnto mée doo I not cast forth 39. This is the wyll of my Father that whatsoeuer he hath geuen mée I should lose nothing of it Ioh. 10. 28. I geue vnto them euerlasting lyfe and they shal neuer perishe neyther shal any plucke them out of my hande c. Act. 13. 48. They beléeued as many as were ordayned vnto euerlasting lyfe Rom. 8. 30. Whome he hath iustif●ed those also hath be gloryfied 39. No thing created can seperate vs from the loue of God which is in Christ Iesu our Lord. 2. Tim. 2. 19. But the foundation of God remayneth sure hauing this seale the Lord knoweth who are his ● Ioh. 2. 19. They went out from vs but they were none of vs for if they had béene of vs they would doubtles haue taryed wyth vs. Rom. 5. 1. Being therefore made righteouse by fayth wée haue peace towards God through our Lord Iesus Christ. 5. And hope doth not make ashamed because the loue of God is shed abroad in our heartes by the holy ghost which is geuen vnto vs. Math. 5. 2. Be gladde and reioyce because your rewarde is great in heauen Rom. 8. 14. For as many as are led by the spirit of God● are the sonnes of God. The seconde Aphorisme NOwe this is the vvaie to applie this doctrine The vvorkes of God euen the verie laste of them are such that a man can not iudge of them but after twoo sortes to wyt either after they are paste or else by the disposition of the seconde causes vvhich by long vse hee hath knowne to portende or geue a token of some certaine ende as is woont to come to passe in thinges that fall out naturallie in vvhich notwithstanding● men are vvonderfulle dymme sighted Therefore in this point that is of all other most hard it is no maruaile though the iudgement of man bee driuen into suche a narrowe straite that hee cannot but in this order vnderstande vvhat is determined of him in the secre●te counsell of god And now because this whole iudgement consisteth or standeth in the obseruation and marking of those causes vvhich do exceede or passe all power of nature vvee must needes flee some vvhither else to vvyt● to the sentence of God set forth in his worde which wheras it is in infinite pointes more certaine then all man his coniectures or gesses it doeth no doubt bring vs also a more certaine iudgement 1 The Scripture therefore beareth vvitnesse that whomesoeuer God hath Predestinate or foreordained in his eternall purpose to adopte or choose vnto sonnes through Iesus Christ in him self the same also at the time appointed are so effectuallie called that they heare and imbrace the voice of the caller by which faith being made righteous and holie in Christ 2 they must also necessarilie bee glorified VVylt thou therefore who so euer thou art be assured of thy Predestination or foreordaining and so consequentlie of saluation which thou lookest for against all the assaultes of Sathan bee assured I saie not vvith doubtfull coniectures and suche as are gathered out of man his braine maye vvith suche as are no lesse certaine and sure than if thou haddest gone vppe into heauen it selfe and vnderstoode that secreet decree from the verie mouth of God Tak● dilligent heede that thou beginne not a● that highest degree for else it wyl come to passe that thou vvilt not bee able to abide the exceeding great brightnesse of god Beginne therefore at the lowest degrees 3 and vvhen thou hearest the voice of God soundinge in thine eares and minde vvhiche calleth thee vnto Christ the onelie mediatour consider by litle and litle and search diligentlie 4 vvhether thou be iustified and sanctified that is made righteous and holie by faith in Christ for these are the effectes by the vvhich faith the very cause of thē in deede is knowne And this thou shalt know 5 partlie by the spirite of adoption crying vvithin Abba Father 6 partlie also by the power and vvorking of the same spirite in thy selfe namelie if thou feele and also indeede shew that although sinne doo dwell in thee yet it doeth not raigne in thee For vvhy Is not the holie ghost hee vvhich maketh that vvee doo not purposelie let lose all the raines vnto vngodlie and vvicked lustes as they vse to doo vvhose eies the Prince of this vvorlde hath blinded for else vvho moueth vs vnto praier albeit being neuer so colde and lyther VVho stirreth vppe in vs those vnspeakeable sighes and gronings 7 vvho after that vvee haue sinned and that sometimes vvittinglie and vvillinglie engendereth in vs that hatred of the sinne that vvee haue committed yea and that not for feare of punishment but because that vvee haue offended our moste mercifull Father 8 VVho I saie beareth vs vvitnesse that our sighinges are hearde and mooueth vs herevnto that vve dare boldelie call God our God and also Father euen after that vvee haue offended him 9 Is it not I praie you that spirite vvhome vvee haue freelie receaued being freelie geuen for a sure pledge of our adoption Nowe if vve maie gather faith by these effectes it remaineth that vvee vvere called and drawne effectuallie and by this calling againe the which vve haue shewed to bee proper vnto the sonnes of God is that vvhich vve seeke for throughlie vnderstoode to wyt that we are therefore geuen vnto the Sonne because in the ●uerlasting counsell of God● vvhich he hath purposed in him selfe wee were predestinated or foreordained whome hee woulde adopt in his Sonne 10 VVhereof finallie ensueth when as wee are predestinate or foreordained by that most stedfast wyl of God which is grounded onelie vppon it selfe 11 and that no man can plucke vs out of the hande of his sonne and that continuaunce in faith is necessarie vnto saluation that the expectation or hope of our continuaunce and so consequentlie of saluation is also certaine so that it is vngodlinesse any more to doubt of it So farre of therefore is it that this doctrine shoulde make vs slouthfull and careles 12 that contrarilie this alone doeth open an entrie vnto vs to searche the verie depthes of God by his spirite and also to vnderstande them as the Apostle doeth plainelie witnesse that when as wee knowe them 13 and vvee knowe them onelie but in parte so long as vvee lyue heere 14 so that vvee must fight

of Christ crucifyed which fayth to defyne is this To beléeue Iesus Christ to bée the sonne of the lyuing God sent into this worlde by his death to satisfye for our sinnes and so to receaue the same And thus much touching election and fayth with the order and explycation of the causes necessary to bée considered in our saluation whereby maye appeare howe for tho pretenced Catholiques doo swarue from the ryght minde of the Scriptures For where the Scriptures in declaring the causes of saluation doo sende vs onely to fayth as the onely condition whereby these causes haue theyr workyng these Catholiques doo quyte leaue out fayth and in stéed● thereof place in other condicions of merytes wylworkes pardons masses and especiall auricular confession with penaunce and satisfaction for our sinnes c. FINIS ¶ A briefe Treatise wit● certayne Answers to the Obiections of the Aduersaries of this doctrine written by Anthonie Gylbie ●Hereas three yeeres ago dearely beloued I did write of this matter of Election Reprobation whiche is called Predestination in a certayn Commentarie vpon the Prophet Malachie by the occasion of this text I haue lou●d Iacob and I haue hated Esau. The whiche Treatise by the rage of persecution partly perished and part dyd come of late to my handes accompting this doctrine so necessarie that vppon all occasions it ought with reuerence to bee vttred to the glory of God whiche so wonderfully appeareth in this his riche mercie towarde vs whome he chooseth from the fylthe of sinne to serue him in righteousnesse and to the beating downe of our corrupt nature whiche without this eyther moūteth by pride vnto presumption or falleth by infidelyty to desperation Because that without some taste of this diuine prouidence in Predestination there can bee no fayth but eyther a doubtfull wauering leading to dispayre which wée haue lefte in the Papisterye wyles wée looked to our owne weakenesse and infirmitie not able to endure one houre in the way of righteousnesse or else a vayne presumption of feyned holynesse whyles wee beeholde our owne beleefe and good works or the perfection that we doo imagine in our owne selues as doo the Annabaptistes Therefore I thoughte it good according to my simple Talent to testifie this truthe agayne vnto the worlde at the Printing of this worthy Table of the great lerned man Master Beza which is set forth in French Latin and Italian and now into Englyshe translated by our brother VV. VVhittingham wherein is most euidēntly set forth before our eies the chyefe ground of this doctryne and the principall poyntes thereof are so deepely opened that there seemed to wante nothing that was possible in fewe lynes to be vttered yet for the shortnesse therein all thinges can not be conteyned but that some briefe lessons for the vnlearned who hath not theyr sences fully exercised wyth such déepe sentences may well be adioyned as euery man hereafter shall héerevnto be moued by the spirit of God working in their hartes that many bearing wytnesse to the truthe of this most profitable doctrine nowe reuealed the mercies of God in choosing his chyldren may more and more daye by daye be disclosed and by the witnesse of dyuers consentyng togyther in one God the father of our Lord Iesus Christ may be gloryfyed For heerein chyefly standeth his prayse honor and glory that these his wonderfull mercyes toward hys Electe maye be praysed Nowe there is no meane more apte nor doctrine more conuenient to establysh the fayth of the Sayncts than to certyfye by the Scryptures that God hath chosen them before the begynnyng of the world● to be holy to hym selfe and so wrytten theyr names in the booke of lyfe in the heanens that all theyr saluatyon resteth wholy vpon his handes and holy counsell that can by no meanes be altered or chaūged so that neyther death Diuell no●●ell dare nowe accuse them that are by adoption grafted in Christ who are called of the eternall purpose bicause it is God that iustifieth and who dare condempne them It is Christ that is giuen for them how shall not all things with him be geuen to them also For them that he knew before them he ordeyned before that they should be lyke fashioned to the image of his sonne and whome hee appoynted before those also hee called and whome hée called those also he iustified and whom he iustifyed those also be glorifyed that his eternall purpose and counsell of God béeing once reuealed to his Saincts by the effectuall vocation and calling whiche is the iustifycation of fayth wrought in their heartes by the holy spirite they can no longer doubt neyther of Election Predestination saluation or glorifycation Neither can any thing more beate downe mans nature and the pride of his vayne heart than to behold the maiestie of God making them by grace so farre vnlyke one to the other who were bothe one altogither by nature the chyldren of wraths of vengeance damnation as the wonderful example of Iacob Esau doeth declare of whom the Lord pronounceth that he loueth the one hateth the other before they were borne and the terrible sentence agaynst Pharao whome the Scripture affyrmeth that God raysed vp to shewe vppon him his power and hardened hys hart to make his name knowne and such like which euery where are set before our eyes to cause man to fall downe before God and to feare his iudgementes But our Aduersaries obiect agaynst vs that this doctrine is an offence to many and that some abuse it to carnall lybertie I doo answere that Christe 〈◊〉 〈◊〉 ●●umbling stone to many and all the 〈◊〉 of the Gospell is lykewise slaundered by the euill conuersation of others yet may we not prohibite the sweete floures from the Bées bicause Spiders sucke thence their poyson no more than wée maye stoppe the sunne to shyne bycause it hurteth sore eyes But that it may bée the glad tydings of saluation to the assurance of the fayth of the one and a cleare testymony of cōdemnation of the other to the beating downe of the pryde of man thys glorious counsel of the mightie God ought vnto all in this cleare reuelation of the Gospell to bee offered opened and publyshed Wherefore by the good wyll of God we entende to speake of this greate matter none other wayes neyther in any other sorte then the open Scriptures shall approue our sayings Therfore we say with the holy Apostle Sayncte Paule Blessed bee God the Father of our Lorde Iesus Christ whiche hath blessed vs with all spirytuall blessinges in heauenlye thinges vnto Christ lyke as he hath elected and ch●sen vs in him before the foundations of the worlde were layde that wée shoulde be holy and blamelesse before him by loue who hath predestinate vs that hee myghte freely choose vs to bee hys chyldren by Iesus Christ. Ephes. ● And thoughe there come some wycked men whiche were long before apoynted to this iudgement whiche doo turne the grace of our

commaundement of God and what so euer lawe is not the mynde wyll and commaundement of God as was the lawes of the Scribes and Phariseys and of the cursed Papists the same be wicked who of necessitie were set vp the body of Antichrist to vtter theyr vnrighteousnesse that Christe the sonne of righteousnesse the head of his body in his manyfolde mercies more playnely might appeare and shine with more glory Agayne to define sinne to be the affection motion or operation of any reasonable creature agaynst the lawe of God his maiestie must needes be secluded and excused who is the lawe maker the creator no creature hauing no euill motion nor ledde with any affection whiche mighte make his worke euyll Like as the creature is for the most part blame worthie because euen when it doth the best of all It is subiect to some affection eyther selfeloue or hatred of some other yea the Lorde God maye vse any of his creatures in any worke without the blame of any euill as well as the Smith may make his coles to flame or to quenche them eyther the same peece of yron sometimes his hammer sometime his tongs or stithy Wherefore though very muche might be sayde in this parte that as the potter may make of one peece of clay what hym liketh the Smith mays make of hys yron diuers instrumentes yet following the godly wisdome of S. Paule● I thinke it more meete to beate downe mans subtilties with the contemplation of the Maiestie of the mightie God pronouncing boldly that suche as saye if my lyes and sinne set foorth his glory why am I then iudged as a sinner let vs doo euyll that good may come and so in their wycked words dare make God the author of euyl hath their worthy damnation alreadye as Paule sayth Rom. 3. For of necessitye whiche their eyes can not sée suche diuersitie of sinne and grace of righteousness● and vnrighteousnesse of the contrarietie and chaunge of things must be in this wōderfull creation of heauen and earth by the high maiestie of God appoynted and ordeyned For what needed the goodly creature of lyghte If there had bene no darknesse or howe shoulde this benefite haue bene felt or perceyued what matter or cause of vttering iustice mighte haue bene found without sinne and vnrighteousnesse how should grace haue bene shewed if no wrath had bene deserued No the mightie God thereby most euidently vttereth his maiestie in that he sheweth how the heauens fal into darknesse without him the earth into dust the Angels into deuyls the men into sinne and so finally without him all thinges to come to nought that he might be magnified creating all things his sonne our sauiour renowmed who hath redéemed vs all hys holy spirite exalted who hath renewed all vs that be his elect and chosen Nowe to what creature is the maiestie of God bounde and founde debter of his spirite If he withholde it from any his dreadfull maiestie may rightly withhold it for who hath giuen him first to aske any thinge agayne of debt or dutie If his maiestie doo giue his spirite it is of his free mercy and grace If the earth fal into dust if man fal into sinne that all things may be knowne to be nothing without God what blame deserueth God or who dare accuse hym No let all flesh fall downe before his maiestie and confesse All thinges doth onely rest vpon thee O Lorde thou hast created all things of nothing so that without thee they all do fall to their originall to she we them selues vayne and nothing worth● weake wretched miserable wherfore if we haue any good thing it commeth of thy mercy if we haue any weaknesse sinne or infirmitie it commeth of our owne con●●piscence lusts vanity our perditiō is of our selues our sinne is of our selues onely of thée is our saluation thou made vs clay potts vessels to thine vse Do thou with vs as thou shalt think good in thine eyes and the shame shall fall vpon our own faces The second cause which concerneth man wherby many mistake this doctrin is that God exhorteth man alwayes in his Scriptures to good and forbiddeth euyll with many terrible threatnings whiche things seemeth not to be needful say they seeing the Ele●●e shall be saued the Reprobate condēned by decree sentence giuen vpon them before they be borne To this we do answere that these exhortatiōs and cōmunications are very necessary to both twaine bicause God leadeth vs men alwayes like reasonable creatures not like insensible ste●ks or stones And to the Elect they are most necessarie prickes and spurres to stirre the dull flesh toward his dutie as all good men feeleth can beare witnesse To the Reprobate they are testimonies of the good wyll of the almighty God to them opened and vttered but openly resisted and refused and reiected accordinge to the saying of oure Sauioure Christ If I had not come and spoken to them they had had no sinne but nowe they haue no pretence or excuse for theyr sinne Paraduenture you wyll answere mée They can not obey vnto it What is the cause thereof I pray you bicause they lacke the spirite of Christe to leade them you wyll say I dare easily graunt you but wyll they graunt this wyll they thinke you submite them selues vnder poore Christe and the foolyshnesse of the crosse and not rather boast and brag their wisedome their knowledge and their vpright dealyng and righteousnesse Are not these the men that dare thus boast Wée knowe as well as the Preacher can tell vs Is the spirite of God departed from vs to speake with him As was sayde to Micha 2. of the Kings 22. chapter Or as the Pharisies did answere vnto Christe are we blynde To whome our Sauiour sayth agayne If you were blinde you had no sinne but nowe you say you see therefore your sinne remayneth Ioh. 9. Thus doubtlesse they are so farre from the submission subiection to poore Christ that contrariwise they doo willingly and naturally followe their Father Lucifer who did lift him selfe arrogantly aboue Christ the sonne of righteousnesse and euermore fyghteth against Christ though the mightie power and high wisedome of God turneth his euyll wyll and all theyrs to his glory good purposes None other wayes than bodily and naturall darknesse which by the wonderfull wisdome of God clearly setteth forth the bright Sunshyne and yet laboureth by continuall course to shadowe the Sunne and to couer the whole earth Wherefore the Lord God to driu● away this naturall darknesse from man exhorteth to iustice and equitie which is his nature and the Image which man ought to counterfayte And alwayes commaundeth thinges therevnto agréeable And forbyddeth that hee is not that is to s●ye iniquitie and dehorteth therefrom by his Prophetes and Preachers publyshing his wyll and pleasure which is the lyght and lawe most perfecte to man his noble creature whome he hath made for his honour and glory whome he hath appointed

of reprobation or ofcasting in acte or deede * Cap. ● God his iudgemen● vpon lytle children The fyrst declaration of reprobation or ofcasting No vocation or calling vnto the gospell Some of the reprobates or of castes are neuer called vnto the gosell A calling not effectuall Sinne in the reprobates or ofcastes in necessary that is such as cā nor be auoyded but yet they sinne vvyllinglie and vvyttinglie Esai 6. 10. The verie reprobates or ofcastes sometimes doo seeme for a season to bee planted in the Church of God and do reach others the● vvaie to saluation Reade Mar 7. verse 21. 22. 23. The cause vvhy some of the reprobates or ofcastes vvhich seemed for a time to bee of the Church of God are fynallie destroied is their vvylling departure from that state vvhich before they vvere in vnto vvieked●es and sinne The means vvhich God vseth in ●●dening the ofcastes Prou. 26. ●● The full performing of the iudgementes of God. VVho are righteous * Hee ●eaneth Infants vvho although they die before they commit actuall sinne yet are they from their mothers vvom●e defiled vvith origi●al sin vvhich is inough to condempne them In the ch●●sen In th● ofcas●e● The glorie hath of God. M●st exceeding iust ●e●cifull Most ex●eeding iust The cause vvhy this most necessarie and comfortable doctrine of God his election seemeth to many to be so hard and straunge VVee must not feare to vtter God his trueth because ey●her of the number or authoritie of the obstinate and stubborne A choyce in matter and vvordes Curious and vaine questions in this doctrin especiallye to bee auoided Such mane● of speaches as are vnusuall in the scriptures ought as● muchas ma●e bee to be refrained from A choice in ●ersons Hovve vve● must goe forevvard The middle causes are not to bee vvithout great confideration ouerpassed Hovve this doctrine is to bee applyed Hovve the Ministers must deale vvith troubled conscience The doctrine of faith is vnp●ofitable if it be separated from ●lection peace of conscience dependeth vpon predestination ● Cor. 2. 14. Hovv a sure vvitnesse of our election maie bee had By vvhat ●okens true faith maie be knovvne The effectes of the holie ghost in the elect The efficacie or vertue of our calling is vnderstoode by faith and by our calling our predestinatiō or fore-ordaining There is certaine hope in the chosen of continuance and saluation The doctrin of predestination ouer throvveth vaine secu●itie or carelesnesse Onelie election mynistreth sur● comfort The doc●●rine of reprobation or ofcasting is not to be buried Reprobatiō or ofcasting vvarelie to bee considered Reprobatiō or ofcasting neyther can or ought to be particularlie applied not adding any condition A differēce betvveene election and reprobation VVe must labour to vvinne allmen Of the co●●sideration of reprob●tion or ofcasting h●militie is learned It causeth the goodnesse of ●od to bee the better vnderstood● of the chosen● The con●ideration of reprobation or ofcasting engendreth a godly carefulnesse in the chosen It strengthneth them against all offences * Efficacie or strenght Blasphemies that vve are most falsely charged vvithal the vvhiche notvvithstāding cannot any vvay be truly proued to grovve of our doctrine A n●cess●ry note to bee marked Calu. instit lib. 1. Cap. 18. Sec. 3. Difference betvveene predestination and Election Definition of predestination Election defined The partes of defi●●tion examined Mercy and grace Free mercy and grace The free mercy and grace of God in his ovvne vvyll Rom. 9. Ma●h 20 Luke 18 Luke 15 Ioh. 1. ●ods mercy in sau●ng the elect ouer in●ludeth the condicion of faith in ●n Ch●●st The free mercy and grace of God in his ovvne good vvyll through faith in christ his sonne o●r Lord. Faith is the onlie condition vvhereby Gods grace doth saue vs. Act. 16. Fayth only is the immediate cause of our iustifiyng The second consideration Grace Election Vocation Fayth Iustificatiō ●lo●ification Mans fr●● vvyll Blinde fortune Mans vvisedome Mans learnning Mans merites VVorkes of the lavv excluded from the causes of our saluation Papi●ts ●onfound the doctrine of election Election● That vocation he meaneth here vvhich is after purpose Vocation bringeth ●ayth Iustification by faith only The ●apist● falselie pretendeth that Actus credendi is in mannes povver Col. 1. lyn 4. Hovv faith ●nd el●ction are linked together in the act of iustifying The third considera●●n Election knovvn● to ●od ●●mply Election knovven to man by meanes Faith is th● meanes vvhereby vve be certified of our saluation De electione iudicandum est A posteriore● Election first knovvn to God and last opened to man. Euerie man to sta●e him selfe vpon Gods generall promise ●●vvhat faith is●● Diuerse kindes of faith Euery truth hath his faith But euerie truth iustifieth not no more doeth euerie faith● Faith the action ●● vv Christ the● obiect● of faith Faith and Christ are relatiues Christ vvith out faith saueth not Faith vvithout Christ● saueth no● ●●orace Election Vocation Christes death causes externe of our saluation ●aith onelie intern cause of mans saluation Faith is an action in man but not of man. Vertues and vvorkes of charitie though they bee good gifts of God in man yet they serue not to iustification Faith looketh his dignitie of his obiect Looking vp to the brasē Serpent and beleeuing vppon the bodie of Christ compared The errour of the Papistes periecting the minde of Gods Testament hovve and vvherein Imprinted at London for Thomas Woodcocke d●●●ling in Poules Church yarde at the sygne of the blacke Beare