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cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

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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

God to lasciuiousnesse wantonnesse as holy Iude saythe yet knowe wée that wée are chosen by Iesus Christe that the glory of his grace hys fauour and mercy towards vs might be praysed For we are the electe and chosen kyndred and hys people by purchase that we shoulde shewe the vertue of him whiche hath called vs foorth of darknesse into this maruellous lyght This people ordayned to saluation only beleeueth Act. 13. For this Electe people onely was Christ sent into this world To them onely is the worde of saluation sent as Peter sayth 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 signifye We describe and define election to bée the frée choyce of the good wyll of the almighty God appoynting and prescribing in the booke of lyfe before the begynning of the worlde whome he wyll haue to bée saued and coumpted amongest the iust Whome hée will haue holy and without faulte before him to be his children by adoption to set forth his glory This choyse his choosing this aforeappoynted purpose and ordinaunce of God is aboundauntlye set forthe in the first chapter to the Ephesians That this commeth of the free wil of God and his onely grace freely without our deseruing contrary to the vayne opinion of the Papists and Anabaptists ●he same chapter and the next chapter folowing dothe plainly testifie Ephe. 1. 2. And most euidently the Lord in his maiestie speaking to his seruant Moyses Exod. 33. declared all this to stande of his mercy saying I will haue mercy vpon whome it liketh me and I will shew mercy where it shall be my pleasure for so is the meaning of those wordes I wyll haue mercy vppon whome I will haue mercy Paul also declaring in this place the worke of God beetwixte these twoo children Iacob and ●sa● Romaines 9. saythe thus of this fr●● Election whē Rebeca was with child with one and the same father Isaack before ●he children were borne when they had neyther done good nor bad that the purpose of God whiche is by Election mighte stande it was sayde to hir not for the cause of workes but by the grace of the caller the elder shal serue the younger As it is written saythe hée Iacob I loued but Esau I hated Of the booke of lyfe Moyses speaketh Exod. 32. And Christ himselfe Luk 10. Saying to his Apostles Ioy you and be glad for your names are written in the booke of life in the heauens And in the. 69. Psalme it is spoken against the wicked Let them not be written amongst the Iust and put them forth of the booke of life And agaynst the false Prophet Ezechiel 13. Hée shall not bee in the counsaile of my people nor written in the booke of the house of Israell There be two finall causes also of this eternall purpose of the election the whiche Paule rehearseth in the first chapter to the Ephesians the one toucheth God the other perteyneth to man He hath El●cted vs bee fore the foundations of the worlde sayth the Apostle that wée mighte be holy without blame And this an●wereth the wicked which woulde abuse the mercies of God to their lust Againe it followeth He hath Predestinate vs that he myght choose vs to be his chyldren that his name may be praysed And this stoppeth the mouthes of all our aduersaryes that saye that this doctrine is not to the prayse of God so that they must cease to sclaunder this doctrine vnlesse they wyll hynder the glory of God and denye the open Scriptures Now it is to bée noted and marked dylligently that this worde election is taken after two sortes in the Scripture sometymes as it sygnifyeth absolutely the free choyse wyll and appoyntment of God without the respecte of the reuelation of the worde and message of saluation And thus speaketh the holy Apostle Saint Paul of Election saying of the carnall Iacob They were enimyes concerning the gospell for your cause but concerning the Election they are beloued for their parents For the gyftes of God and his calling are suche that he can not repent Euen as you once were mysbeléeuers from God but nowe haue attayned mercy by theyr mysbeléefe that they should attayne mercie also This Election expresseth absolutely the secret purpose of God without the respect of reuelation of the woorde or any of our workes following Under this first kinde of Election were those hundreth and twentye thousande whiche God dyd choose and kéepe vnto hymselfe in Niniuie amongst the Idolaters and the seuen thousande which God dyd leaue for himselfe in Israell in the third booke of Kings the. 19. chap. Yea those that yet are not are thus elect chosen and amongst al nations both Iewes in this long blindnes banishmente from their cuntrey amongst the Turkes in theyr Idolatrous wickednes yea amongst the Edomites the Sabees the Indians and Ethiopians And in the late blyndnesse of the Popishe church wherein wee togither wyth our fathers were altogether Idolatrous all Hypocrites and counterfaite Christians thys absolute Election whereby the mercyfull Lord God did reserue and kepe his chosen vnto hym in all places all ages all countreys without respect of personnes dyd most euydently appeare Howbeit this secreete of Election must onely ●ee lefte to the Maiestie of God where when howe and whome he thereby saueth and sheweth his mercy For to the blynde iudgement of man all these people rehearsed and suche lyke seemeth reiect reprobate and cast awaye as appeareth by Ionas condempning the Niniuites by Elias condempning the Israelites and a long whyle vntyll God had by myracle from Heauen delyuered hym from that errour vnto the chyefe Apostle Peter iudging all the Gentyles to bee a polluted people farre from the fauour of God. The seconde kynde of Election is set ●oorth and knowne euydent and open by the spirite of God working in the harts of the Elect and chosen by fayth and trust in God his promyses through Christ teaching vs that we are the chyldren of God chosen to him selfe by Iesus Christ from the begynning and therefore preparing vs to an holy and blamelesse lyfe to the lawde prayse of the grace of god The which Election besydes the dayly e●perience of our consciences maye bee approued by the testymonies of these Scryptures compared together Esa. 59. Rom 8. Ephesi 1. Colos. 3. and a verie bryefe and perfecte description of thys Election 2. Thes. 2. in these wordes Wée ought to thanke God that he hath chosen you from the begynning by the sanctifying of the spyrite and the beleefe of the trueth to the which he hath called you by our Gospell to attayne the glorye of our Lorde Iesus christ By this gratious election was Iacob dearelye beloued in his Mothers wombe and Ieremie knowne vnto God before hée was fashioned in his Mothers wombe Ieremie 1. And to bee short all other the Electe of God are thus chosen sanctified and

thine hand Ios. 11. 19. 20. There was not a Citie which made peace with the children of Israel besydes the Hiuites the inhabitantes o● dwellers in Gibeon all other they 〈◊〉 by battell For it came of the Lorde to harden theyr heartes to come against Israel in battell 1. Sam. 2. 25. And they hearde not the voyce of theyr Father because the Lord was minded to slaye them 2. Sam. 12. 11. So sayd the Lord behold I wyll rayse vp euyll against thée out of thine house wil take thy wiues before thine eyes and geue them to thy neighbour and he shal lye with thy wyues in the sight of this sonne 2. Sam. 24. 1. And the wrath of the Lord was moreouer angry against Israel and he styrred vp Dauid against them saying goe number Israel and Iuda 1. King. 12. 15. And the King heard not the people for the cause was from the Lorde that he might performe his word which he had spoken by the hand of Ahiiah the Silonite vnto Ieroboam the sōne of Nebat 1. King. 22. 23. Nowe therefore behold the Lorde hath put a spirite of lying in the mo●th of all these thy Prophetes 2. Kin. 18. 25. And now haue I comen vp against this place without the Lord to destroy it The Lord sayd vnto mee goe vp against this Land and destroy it 2. Chron. 11. 4. Thus sayd the Lorde Goe not vp nor fyght against your brethren returne euery man vnto his own house for this thing is done of mee 2. Chro. 22. 7. And the treading down of Ochozias came of God. 2 Chron. 25. 20. And Amazias held not him selfe contented for it was of God that hee myght delyuer them into the hande of the enemie Nehem 9. 36. 37. Beholde we are seruants this day that in the land which thou gauest vnto our Fathers c. And it yéeldeth much fruit vnto the Kings which thou hast set ouer vs for our sinnes Iob. 1. 21. The Lorde hath geuen and the Lorde hath taken away the name of the Lorde be blessed Iob. 34. 30. Because a man that is an hypocrite raigneth and because of the offence of the people Psal. 105. 25. He turned their heart that they should hate his people and practise disceypt against his seruauntes Esa. 10. 15. Shall the axe boast it selfe against him that he weth therewith or shall the sawe set vp it selfe against him that moueth it as if the rodde should lift vp it selfe against him that taketh it vp or as if the staffe should exalt it selfe as though it were no woodde Esa. 54. 16. Beholde I haue created the Smyth that bloweth the coales in the fyre and him that bringeth forth an instrument for his worke I I saye haue created the destroyer to destroy Esa. 63. 17. Lorde why hast thou made vs to erre frō thy wayes and made vs to depart from thy feare Iohn 12. 40. and Esa. 6. 10. He hath blinded theyr eyes hardened theyr hearts least they should see with their eyes and vnderstand with theyr heart and should turne and I should heale them Iere. 48. 10. Cursed be he that doth the worke of the Lorde negligentlie and cursed bee hee whiche kéepeth backe his sworde from blood Act. 2. 23. Him I saye when you had ●aken being delyuered by the determi●ed counsell and prouidence of God ye haue slayne with wycked handes being fastened to the crosse Act. 4. 27. 28. For doubtlesse against ●hine holy sonne Iesus whom thou haddest annoynted both Herode and Pon●tius Pilate with the Gentiles and the● people of Israel were gathered together ●to doo whatsoeuer thine hand thy coūsell had determyned before to be done Rom. 9. 18. Therefore he hath mercy on whome he wyll haue mercy and hardeneth whome he wyll harden 19. Thou wylt saye then vnto mée why is ye yet angrie for who hath resysted his hyll Rom. 11. 32. For God hath shut vp all in disobedience that he might haue mercy on all Gal. 3. 22. For the scripture hath shut vp all thinges vnder sinne that the promyse by the fayth of Iesus Christ might be geuen to them that beléeue ● Thes. 3. 3. That no man should bée moued in these afflictions● For ye your selues knowe that wee are appoynted there vnto Rom. 8. 29. For whome he knew before those hee also Predestinated to bee made lyke the image of his sonne 1. Pet. 3. 17. For it is better if the wyll of God wyll so haue it that ye suffer for euyll doing 1. Pet. 4. 19. Wherefore let them that suffer according vnto the wyll of God commytte their soules vnto him in well doing as vnto a faithfull creatour The seconde Aphorisme THe selfe same God from euerlasting hath purposed and decreed in himselfe to create all things at their seasons to his glorye but namely men and that after two sorts altogether diuers the one to the other to wyt in such maner that some whome it pleaseth him according vnto his secreete wyl he maketh through mercy partakers of his glorie whom out of the word of God we do call vesselles of honour elect or chosen sōnes of the promise and Predestinate or fore-ordained vnto saluation and in other whome also it pleaseth him to styrre vp to that ende he sheweth his wrath and his power that in them also he might be glorified whome lykewise we call vessels of dishonour and wrath● and vnapte to euerie good worke Proues out of the worde of God. Prou. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for an euyll daye Esa. 43. 6. I wyll say vnto the North geue and vnto the South kéepe not back Bring my sonnes frō farre my daughters frō the vttermost part of the earth 7. All shal 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 foreordayned vs whome he would adopt or chose into his sonnes through Iesus Christ vnto him selfe according to the good pleasure of his wyl vnto the praise of his glorious grace wherwith he hath made vs to be accepted or to be lyked of in that his beloued Rom. 9● 23. And that he might make known the ryches of his glory towards the vesselles of his mercie the which he hath prepared vnto glory Rom. 8. 29. For whome he hath foreknown those also hath he Predestinate that they might bée made lyke the Image of his sonne Rom. 9. 7. 8. But in Isaac shal thy séede be called that is not they which are the children of the fleshe are the children of God but they whiche are the sonnes of the promise are coumpted in the séede Ro. 9. 21. Hath not the Potter power ouer the claye to make out of the same lumpe one vessel vnto honour and another vnto dishonour 1. Cor. 2. 7. But we speake the wisdom of God lying in a mistery that is euen the hyd wisedome which God had determyned

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

did repent Luc. 24. 4. 5. Then he opened their ●●ind that they might vnderstand the scriptures Act. 16. 14. And a certaine woman named Lydia which solde purple in the Citie of the Thyatirians which worshipped God heard vs whose heart the Lord opened that she gaue heede vnto the thinges which Paule spake● 1. Cor. 2. 10. But vnto vs hath God reuealed or opened them by his spyrite● For the spirite searcheth al things eue● the depthes of God. 11. For what man hath knowen the● thinges of man but the spyrite of man● which is in him So also the thinges which are of God no man knoweth but the spyrite of God. 12. And we haue not receaued the spirite of the worlde but the spyrite which is of God that we maye knowe those things which God hath geuen vnto vs. 16. For who hath knowne the minde of the Lorde that he might instruct him But we haue the minde of Christ. Colo. 1. 26. To wyt the mysterie or secréete hyd since the world began and from all ages but nowe is it made manifest vnto his Saints 27. Unto whome God woulde make knowen what is the ryches of his glorious mysterie or secréete amonge the Gentyles that is of Christ in you who is that hope of glorie Ephes. 1. 16. Making mention of you 〈◊〉 my prayers 17. That the God of our Lorde Iesus ●hrist the Father of glorie would geue ●nto you the spyrite of wisedome and ●euelation through the knowledge of ●im 18. That the eyes of your minde be●ng lyghtened you may knowe what is ●hat hope of his calling and what are ●he ryches of the glorie of his heritage ●n the Saintes ● Ioh. 3. 24. For hée that kéepeth his ●ommaundementes dwelleth in him and he in him and by this doo we know ●hat hée dwelleth in vs to wyt by the spyrite which he hath geuen vs. ● Ioh. 5. 20. But we knowe that the sonne of God is commen and hath geuen vs a minde to knowe him which is ●r●e and wee are in him that is true that is in his sonne Iesus Christ he is verie God and lyfe euerlasting Rom. 8. 15. For you haue not receaued the spyrite of bondage vnto feare but you haue receaued the spyrite of adoption by whiche wée crye Abba that is to say father 16. The which very spirit witnesseth together with our spirit that we are the sonnes of God. Gal. 4. 6. And because you are sonnes God hath sent forth the spirit of his sonne into your heartes crying Abba that is to say Father Rom. 8. 14. For as many as are ledde by the spirit of God these are the sonns of God. 1. Ioh. 3. 10. By this are the sonnes of God and the sonnes of the Deuyl manifes● whosoeuer doth not exercise righteousnes is not of God nor he whiche loueth not his brother 1. Ioh. 4. 13. By this do we know that we dwell in him and he in vs because he hath geuen vs of his spirit 14. And we haue seene and beare witnes that the Father hath sent his sōne to be the Sauiour of the world Phi. 2. 13. For it is God which worketh in you both to wyl and to doo or both the wyll and the deede euen of his frée good pleasure Rom. 6. 18. And being made frée from ●nnne ye are made the seruants of righ●eousnes The eleuenth Aphorisme THese are therefore the degrees or steppes by vvhiche it pleaseth the Lorde freelie to create in his electe or chosen that precious and peculyar gifte of faith vvhereby they maie laye hold on theyr saluation in Christe But because faith is onelie begunne in vs to the ende vvee maie bee able not onelie to perseuere or continue in it but also to profite vvhich thing is altogeather necessarie 1 for this cause fyrste of all vvee are imitiated or entred as it vvere into Relygion by the Sacramente of Baptisme moreouer besides the hearing of the vvorde that fayth is 2 againe ●ealed ●n vs by the sacrament of the Lord his Supper of the which Sacraments this verily is the chiefe end that they are certaine and effectual seales also charters of the faithfull communicating or partaking with Christ 3 vvho is made vnto them vvisedome righteousnesse sanctification and redemption 4 VVherfore it is verie often rehearsed in Paule that vve being iustified or made righteous by faith haue peace Proues out of the worde of God. Mar. 16. 16. He that beléeueth and is baptized shall be saued Act. 2. 38. Repente and be euery one of you baptized in the name of Iesus Christ vnto remission or forgeuenesse of sinnes and ye shall receyue the gifte of the holy ghost Rom. 6. 3. Know ye not that as many of vs as are baptized into Iesus Christ are baptized into his death 4. We are buried then togeather with hym through baptysme into his death that as Christe was raysed vp from the dead vnto the glorie of his Father so we also shoulde walke in a new lyfe Gal 3. 27. For all ye that are baptized into Christ haue put on Christ. Rom● 4 11. And he receyued the signe of circumcision which should seale the 〈◊〉 righteousnes of fayth which was in the uncyrcumcision Colol● 2. 12. Being buryed with him through baptisme by which also ye haue rysen againe with him through the faith of God working effectually who raysed 〈◊〉 vp from the dead Ephes. 5. 25. 26. Lyke as Christ loued ●● congregation and gaue him selfe for 〈◊〉 sanctifie it or make it holy clensing 〈◊〉 with the washing of water thro●gh the worde 1. Pet. 3 21. To the which the figure of baptisme now agréeing saueth vs also not in that the filth of the flesh is cast away but in that a good conscience maketh request vnto God by the resurrect●●n or rising againe of Iesus Christ. 1. Cor. 10. 16. The cuppe of blessing which we blesse is it not the communion of the blood of Christ the bread which we breake is it not the communion of 〈◊〉 body of Christ 1 Cor. 1. 30. But ye are of him in Christ Iesus who is made vnto vs of God wisdom and righteousnes and sanctification and redemtion Rom. 3. 21. But now the righteousnesse of God is made manifest without the law being approbated both of the lawe and of the Prophetes 22. The righteousnesse I say of God by the fayth of Iesus Christ vnto al and vpon all whiche beléeue for there is no dyfference c. 24. And they are iustified or made righteouse fréely that is to saye by his grace through the redemption made in Christ Iesus 25. Whome God hath set forth to bée an appeasement through fayth in his bloud to declare his righteousnesse by the forgeuenesse of the sinnes that are passed Rom. 4. 2. For if Abraham were iustified or made righteouse by workes hee hath whereof he may glory but not with God. Rom. 5. 1. Therefore being iustified or made righteous by fayth we haue peace towardes God through our Lord Iesus

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

whosoeuer wyll bee certayne of his election in God let him fyrste begynne with this fayth in Christ whiche if hee fynde in him to stande fyrme Hée maye bee sure and nothing doubte but that he is one of the number of Gods electe Secondlye the sayde fayth and nothing else is the onely condition and meanes wherevppon Gods mercy election vocation and all Gods promyses to saluation doo stay according to the wordes of S. Paul Si permanseritis in fide c. If ye abide in the fayth Colos 1. Thyrdly this faith also is the immediate and next cause of our iustifycation simply without any other condition annexed For as the mercy of God his grace election vocation and other precedent causes doo saue and iustify vs vppon conditon if wee beleeue in Christe so this fayth in Christ without condition is the ne●t● and immediate cause which by Gods premyse worketh our iustifycation According as it is wrytten Crede in dominum Iesum saluus eris t● do●us●tua Beleeue in the Lorde Iesus and thou shalt be saued thou and thy whole house Act. 16. And thus much touching the definitiō of election with the causes therof declared which you see now to bee no merytes nor workes of man whether they goe before or come after fayth but only y meere mercy of God through fayth for lyke as all they that bee borne of Adam doo tast of his malediction though they tasted not his Apple So all they that be borne of Christ which is by fayth take parte of the obedience of Christe Although they neuer dyd that obedience themselues which was in him Rom. 5. Nowe to the second consideration Let vs s●e lykewise howe and in what order this election of God procéedeth in chosing and electing them which bee ordayned to saluation which order is this In them that bée chosen to lyfe fyrst Gods m●rcye and frée grace bryngeth forth election Election worketh vocation or Gods holy calling Which vocation through hearing bryngeth knowledge and fayth of christ Fayth through promyse obtayneth iustification Iustification through hope wayteth for glorification Elec●tion is before vocation and ●ayth commeth in time Iustification and glorifycation is without end Election depending vpon Gods frée grace and wyl excludeth all mans wyll blynd fortune chaunce and all peraduentures vocation standing vpon Gods election excludeth all mans wisedome cunning learing intention power and presumption Fayth in Christ proceedyng by the gift of the holy ghost and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing all workes of the lawe both Gods lawe and mans lawe with all other outward meanes what soeuer Iustification comming fréely by fayth standeth sure by promise without doub●●feare or wauering in this lyfe Glorifycation perteyning onely to th● lyfe to come by hope is looked for Grace and mercy preuenteth Election ordayneth Uocation prepareth and receaueth the word whereby commeth fayth Fayth iustifieth Iustifycation bryngeth glory Election is the immediate and next cause of vocation vocation which is the workyng of Gods spyrite by the worde is the immediate and next cause of fayth Fayth is the immediate and next cause of iustification and this order and connexion of causes is dylygenly to bee obserued because of the papists whiche haue miserably confounded conuerted this doctrine thus that almighty God so farreforth as hée foreséeth mans merites before to come so doth he dyspence his election Vt Dominus pro cuiusque meritis fore preuidet ita dispensat electionis gratiam And againe Nullis preccedentibus meritis dominum rependere electionis gra●iam futuris tamen concedere That is that the Lord recompēseth the grace of election not to any merites going before But yet graunteth the ●●●n to the merites which folowe after 〈◊〉 though wée had our election by our holynes that followeth after and not rather haue our holynes by Gods election going before But wée following the Scripture ●aye otherwyse that the cause onely of Gods election is his owne mercy and the cause onelye of our iustification is our fayth in Christe and nothing else As for example fyrst concerning election if the question bée asked Why was Abraham chosen and not Nachor Why was Iacob chosen and not Esau Why was Moyses elected and Pharao hardened Why Dauid accepted and Saule refused Why fewe bée chosen and the moste forsaken It cannot bée aunswered other wise but thus because it was so the good wyll of God. In lyke maner touching vocation and also fayth if the que●● be asked Why this vocation gi●● of fayth 〈◊〉 geuen to Cornelius the Gentile 〈◊〉 〈◊〉 Tertullius the Iew● Why 〈◊〉 〈◊〉 the babes and litle ones of this wor●● of whom Christ sp●aketh I thanke 〈◊〉 Father which hast ●yd 〈◊〉 from the wise c. Math. 11. Why to the 〈◊〉 the simple abiectes and outcastes in this worlde of whome speaketh Saint Paule 1. Cor. 1. Ye sée your callyng my brethren howe not many of you c. Why to the sinners and not to the iust Why the beggers by the hye wayes were called and the bydden gestes excluded we can goe to no other cause but to Gods purpose and election and sa●e with Christ our Sauiour Quia pater sic complacitum est ante te Yea Father for so it séemed good in thy syght Luke 18. And so for iustification lyke wise if the question bee asked why the Publycan was iustyfied and not the Pharisce Luke 18. Why Marie the synner and not Symon the Léeper Luke 11. Why harlottes and Publicans goe before the Scribes and Pharysées in the kingdome Math. 21. Why the sonne of the frée woman was receyued and the bondwomans sonne being his elder reiected Gen. 21. Why Israel which so long sought for righteousnesse founde it not and the Gentyles which sought not for it founde it Rom. 9. We haue no other cause hereof to render but to staye with Saint Paule because they sought for it by workes of the lawe and not by fayth Which fayth as it commeth not by mannes wyll as the Papistes falsely pretendeth but onely by the election and frée gyft of God so it is onely the immediate cause wherevnto the promise of our saluation is annexed according as we reade And therefore of faith is the inheritaunce geuen As after grace that the promyse might stande sure to euery seede Rom. 4. Item in the same Chapter Fayth beleeuing in him which iustifyeth the wicked is imputed to ryghteousnesse And thus concerning the cause of ou● saluation ye sée howe fayth in Christ onely and immedyatlie without any condition doeth iustify vs being so lynked with Gods mercy ●nd election that whersoeuer election goeth before there fayth in Christ must néedes followe after And againe whosoeuer beleeueth in Christ Iesu through the vocation of God hee must needes bee partaker of Gods election Wherevnto resulteth now the third

compelled to crye and call to sigh and sobbe before theyr heauenly Father for the deliueraunce of this mortall and sinful booy subdued to vanitie and though they do most euidently perceyue how they are called from darknesse to lighte from loue of iniquitie to the hatred of the same from obedience somtime giuen to Sathan and to the lustes of the flesh to the obedience of the spirit whiche fighteth against the flesh and though I say they perceyuing this be not able to quench these raging lustes yet do they mourne and dayly lament calling for the grace of their heauenly father which lamentations sighings and sorowyngs of theyr sinnes bée the sensible féelings and liuely signes and tokens of Gods infallible and sure Election Wherefore whosoeuer shal féele these secret sighes and mournings thereby hating ●●nne desiring therfrō to be delyuered considering theyr owne weaknes and by the fruite and a good man forth of the good treasure of his harte doth bring foorth good workes the euyll man euyl works This doth Iames byd vs to shewe our fayth of our workes and sayth that Abraham did thus vtter his faith by his works and Rahab by her workes and were iustifyed Where we are compelled with all the godly learned to expounde the worde iustifyed declared to bée iust or else we doo make Iames contrary to him selfe contrary to Moyses whose sentence he in the same place alledgeth contrarie to Paule and the whole course of Scriptures And thus muste all the generall sentence of woorkes bée vnderstoode that by these woorkes wherein God wyll haue vs to walke we are knowne to haue his spirite to be good trees so iudged by our fruites as is the good Apple tree by the Apples not that the Apples make hym good but testifye that hee is good and that it hath within it selfe a kindly power of good iui●● and norishment So we féeling the power of the spyryte workinge in our hartes Godlye motions and so brynging forth good fruites of fayth and good workes doo cōfirme our Election and vocation as Peter speaketh to our selues and others The seconde vse of workes is that God in vs by them may be gloryfied Whereof our sauiour Christ sayth Mat. 5. Let your lyght so shine before men that they séeing your good works may glorifie your father which is in heauen And this is the chiefe vse of good workes the laude and glorye of God where vnto wée were fyrst created in the earthy Adam now are a new restored by the heauenly Adam Christ Iesu to walke in good works to be holy blamelesse and without fault And to this ende that God in them might bee gloryfied doth scripture commend vnto vs good works setteth forth the crowne of glory to them that therin are exercised So rūne that ye may obtaine sayth the Apostle labor for the crowne incorruptible 1. Cor. 9. Nowe because these latter dayes are the tymes wherein our Sauiour Christ dyd saye that ●ayth should fayle and charytie shoulde ware colde we that haue so cleare reuelation of Gods great mercyes wishing alwaies to be of more perfection let them with all thankes geeuinge vnto God reioyce knowing that this procedeth not from flesh nor bloud but frō the spirite of our head Iesus Christ who maketh intercession for his afflicted members who are his Sainctes with vnspeakeable gronings Whome though for a time hee doo permit to be afflicted both in spirite and bodie as sometimes he did Iob Ionas Ieremie and other yet at the ende hee giueth vnto them most triumphant victorie accordinge to the euerlasting purpose of his diuine prouidence who is to be feared reuerenced renowmed and praysed for euer So be it Heretofore haue we answered generally to them that woulde make God the Author of euyll and to them which do say that this doctrine taketh away exhortations and threatninges and the preachyng of the worde Nowe by the grace of God we wyl more briefly answere to some arguments whiche they bryng foorthe of the scriptures setting aparte all such cauyllations as mans reason whiche in Gods mysteries can neuer bée satisfyed by the craft of the deuyl doth excogitate inuēt But first we wyl speake somthing of good workes the true vnderstanding of those scriptures which commend them vnto vs lest we should seeme to dissuade men from the same or exte●●ate the meaning of the holy ghost in such sentences as our aduersaries doo wickedly peruert for the maintenance of mans power against this doctrine of grace free Election which dare affirme that by works they purchase part of theyr saluation the which as we haue sayde is freely geuen by this Election in Christ Iesu before the foundation of the world was lay●● The good works which are so in déede that is to say which proceede of the spirite of adoption the feeling of Gods mercies in electing calling iustifying fyrst of all haue this vse y they declare the power of God to bee in vs and the spyrite of Christ which doth conforme vs to his image and this is the ende whervnto we are Elected and Predestinate to be conformed to the Image of his sonne Rom. 8. Elected before the foundation of the world to be holy and blamelesse Eph. 1. Created vnto good workes which God hath prepared for vs to walke therein Eph. 2. These haue the reward as Paul sayth not onely of this lyfe but of the world to come Therefore sayth our Sauiour Christ. Math. 25. Come ye blessed of my father possesse the kingdome prepared for you from the begynning of the world I was hungry and ye gaue me meate I was thyrstie and ye gaue me drinke c. Of this excellent commendation and rewarde of good workes we do learne the dignity of the same not of the worthinesse of thēselues which are neuer able to stand in Gods iudgementes for our very righteousnesses are as Esay sayth as clothes fylthily polluted but of the dignitie of the grace of the promise of God who worketh them in vs For it is God sayth Paul that worketh in vs both the wyll and also the worke euen of his purpose Phi. 2. Therefore all is of grace not of works least any should glory Ephes. 2. For if there were any power in our selues or dignity in the workes then had we some thing to glory but now that all is confessed to be of Gods free mercies and nothing of our selues we conclude that God crowneth and rewardeth his owne workes in vs that who so gloryeth should glory in the lord 1. Cor. 1 ●n● where some ●●edge this place Ma. 26 so to commende workes that they shoulde bee the cause of the Election and the fauor of God they doo not consyder the fyrst wordes Come you blessed of my Father inheryte the kingdome prepared for you from the beginning of the world Wherin we may note that they beeing the blessed and beloued of the father are called to the inheritance of the heauenly kingdom not wonne by

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