Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	faith_n	justification_n	2,050	5	9.1998	4	true

Text snippets containing the quad

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

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

before the worlde vnto our glorye Eph. 1. 4. As he hath chosen vs in him before the foūdations of the world were layd that wee should be holy and without eame before him in loue 2. Thes. 2. 13. But we ought to gyue thankes alwayes to God for you brethren beloued of the Lorde because God hath chosen you from the beginning vnto saluation through sanctificatiō of the spirite and faith geuen to the trueth 1. Pet. 1. 2. Chosen according to the foreknowledge of God the Father vnto sanctification of the spirite Exod 9. 16. And in déede for this cause haue I appointed thée to wytte to shew thée my power and that they should declare my name throughout the whole worlde Prouerb 16. 4. The Lord hath made all thinges for his owne sake yea euen the wicked for an euyll daye Rom. 9. 22. What and if God minding to declare his wrath and to make his power known hath suffered with much gentlenesse the vesselles of wrath● couched together to destruction The thirde Aphorism● THis election and chosing or Predestination and forcordaining vnto saluation being considered in the purpose of God it selfe that is to saie the decree it selfe and purpose of electing or chosing is the first fountaine of the saluation of the Sonnes of God and doeth not spring as some woulde haue it from the for●knowledge eyther of their faith or workes but rather of that onelie which is in the good pleasure of God it selfe from the which afterwarde doo both election or chosing and also faith and all good workes spring Proues out of the worde of God. Deut. 4 37. And because he loued thy Fathers he chose their seede after them and hath brought thée out of Egipt before him by his most mightie power Deut. 7. 7. 8. God hath not loued you and chosen you because you were more in number then al other people but because the Lorde loued you c. Ios 24. 2. And Iosua sayde to all the people Thus sayeth the Lorde God of Israel your Fathers dwelled beyonde the floodde in olde tyme as Thare the father of Abraham and the father of Nachor and serued other Gods c. Psal. 44. 3. For they possessed not the Lande with their owne sworde neither dyd their owne arme saue them but thy ryght hande and thy arme and the light of thy countenannce because thou ●a●o●●edst them Iohn 15. ●6 You haue not chosen mée but I haue chosē you and ordained you that ye goe and bring forth fruite c. Act. 13. 48. And when the Gentyles heard these things they reioyced and glorified the worde of the Lord and beleued as manie as were ordeined vnto euerlasting lyfe Act. 22. 14. And he sayd the God of our fathers hath chosen thee that thou shouldest knowe his wyl and see that iust one shouldest heare the voice of his mouth Rom. 5 6. For Christ when we were yet of no strengthe at his tyme dyed for the vngodlye Ro. 9. 11. 12. For the children being not yet borne whē as they had done neither good nor euyll that the purpose of God which is according vnto his electiō that is to say not of workes but of him y calleth might remaine sure it was said vnto her the elder shal serue the younger 13. As it is written I haue loued Iacob and haue hated Esau. 14. What shall we say then Is there any vnrighteousnesse with God God forbyd 15. For he sayth vnto Moyses I wyll haue mercie on him on whome I wyll haue mercy I wyl haue compassion on him on whome I wyl haue compassion 16. So then Election is not in him that wylleth neyther in him that runneth but in god that sheweth mercie 18. Therfore he hath mercy on whome he wyl and whome he wyl he hardneth 25. And that he might make knowne the ryches of his glory vpon the vessels of mercie which hée hath prepared vnto glorie Rom 11. 7. What then Israell hath not obtained that which he séeketh but the Elect haue obtained it and the rest haue beene hardened 35. Or who hath geuen vnto him first and it shall be geuen vnto him againe 1 Cor. 4●7 For who separateth thee and what hast thou that thou hast not ●eceaued If thou hast receyued it why reioycest thou as though thou haddest not receyued it Eph. 1. 4. As he hath chosen vs in him before the foundatiō of the world were laide that we shoulde be holy and without blame before him in loue 5. Who hath Predestinate or foreordained vs whome hée woulde adopt or chose into sonnes through Iesus Christ vnto him selfe according to the good pleasure of his wyll 11. In whom also we are chosen when we were Predestinate or foreordayned according to the purpose of him which worketh al things after the counsell of his owne wyll Ephe. 2. 10. For we are his workmanshyp created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Colos. 1. 12. Geuing thankes vnto the Father which hath made vs meete to bée partakers of the inheritaunce of the Saintes in lyght 2. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according vnto our works but according vnto his owne purpose and grace which was geuen vs in Christe Iesus before the tymes of the worlde The fowrth Aphorism● THerefore the Scripture as of●en as it vvyll strengthen the sonnes of God vvith assured hope stayeth not eyther in the testimonies or vvitnesses of the second cause● that is to saye in the ftuites of faith nor yet in the seconde and next causes them selues to wyt faith and vocation or calling but ascendeth or clymeth vp vnto Christ him selfe in whom notwithstanding as in the head we are in very deede electe and adopted and afterward goeth vp euen vnto that euerlasting purpose● vvhich God hath purposed in no other than in him selfe Proues out of the worde of God. Math. 25. 3 Then shal the King say vnto them which shall be at his right hand come ye blessed of my Father possesse the kingdom prepared for you before the foundation of the world were layde Iohn 6. 40. And this is the wyl of him which sent mée that euery one which s●●th the sonne beleeueth in him should haue euerlasting lyfe and I wyll rayse him vp at the last daye Act. 13. 48. And the Gentyles hearing these thinges reioyced and glorified the word of the Lord beléeued as many as were ordayned vnto euerlasting lyfe Rom. 8. 29. For whome he hath foreknowen the same also hath he Predestinate or foreordained that they should be lyke the Image of his sonne Rom. 9. 8 Not they which are the children of the flesh are the children of God but they which are the chyldren of the promise are coumpted in the seede 11. For the chyldren not being yet born when as they had done neyther good nor euyl that the purpose of God which is according vnto his election that is to

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

Sathan workyng in the disobedient chyldren Eph. 2. 2. Euen then also when as the Lorde most effectually or strongly and most iustly bringeth his worke to passe both by Satan him selfe and also by the bonde slaues of Satan 2. Tim. 2. 26. Wherefore wée doo euerye where acknowledge and reuerence the goodnesse and iudgements of God albeit the reason of them many tymes doo not to vs appeare And wée condempne both the instruments which are ●uyll and also naughtie wicked actions to wyt al the counsels and subtilties of Satan the enuie of Iosephes brethren and the selling of theyr brother the vngodlines and hardnesse of Pharao Absalom his mynde bent to kyll his Father and his detestable incest the vnaduisednesse also of Dauid him selfe the wickednesse of Semei the malyce and treacherie of Dauid his enemies the wycked fallyng away of Ier●boam and the tenne Trybes the rauennie of the Chaldeans the vnsatiable couetousnesse incredible Leacherie intollerable arrogancie of the Babylonians to be short all the wicked counselles and most sauage cruelt●e of the vngodlye against the Church ¶ It is also manifest by very many and most plaine testymonies of the Scripture that God doeth punishe sinnes with sinnes and that with no ydle but very strong and effectuall yet notwithstanding most iuste permission or sufferaunce For it is hee that geueth Kinges in his anger Nehem. 9. 37. and Iob 34. 30. It is hee that causeth to erre Esa. 63. 17. Because he mingleth among them the spyrite of erro●r Esai 19● 14. It is hée which hardeneth and turneth the hartes which blindeth the eyes which maketh druncke with the wyne of gyddinesse Exod. 4. 21. and 7. 3. and. 9. 12. and. 10. 1. and. 11. 10. and 14. 4. Deut. 2 29. Ios. 11. 20. and. 1. Sam 2. 2 and. 2. Paral. 22. 7. Psal. 105. 25. It is h●● that punisheth his contempt geuing men vp into a reprobate mind Rom. 1. 28. And sending the strength of ●rrour to beleeue a lye 2. Thes. 2. 11. It is hee which disceaueth Prophetes Ezech. 14. 9. Finally it is hee that sendeth also euyll spyrites geuing them commaundement to hurt and graunting them also efficacie or power to disceaue as 1. King. 22. 22. 23. and. 2. Chro. 18. 21. 22. Iob. 1. 12. and. 2. 16. These thinges being thus manyfest by these so playne testimonies let the Pellagians Freewyllians Annabaptystes Papistes and the rest of that fylthie rabble crye out if they lyst tyll they waxe hoarse and their heartes ake agayne that wée make God the Authour of sinne from which blasphemie wee are as farre as they are voide of Christian charitie in so iudging of vs ascribyng vnto God his prouidence the whole swinge in all thinges which as they procéede from him as hath béene shewed before are verie good albeit in respecte of the instrumentes whereby it pleaseth him in iustice sometyme to worke by they maye bee verie euyll FINIS Notes appertayning to the matter of Election gathered by the godly and learned Father ● Foxe AS touching the doctrine of Election thrée thinges must be considered Fyrst what Gods election is and what is the cause thereof Secondly how Gods election procéedeth in working our saluation Thyrdly to whome Gods election pertayneth and howe a man maye bee certayne thereof Betweene Predestination and election this difference there is Predestination is as well to the reprobate as to the elect Election onely pertayneth to them that are saued Predestination in that it respecteth the reprobates is called reprobation● in that it respecteth the saued is called election and is thus defined Predestination is the eternal decréemēt of God purposed before in himself what shal befall on al men eyther to sal●ation or dam●ation Election is the fr●e mercie and grace of God in his owne wyll through faith in Christ his sonne chosing and preferring to lyfe such as pleaseth him In this definition of election fyrst goeth before the mercy and grace of God as the causes thereof whereby are excluded all workes of the lawe and merytes of deseruing whether they goe before fayth or come after So was Iacob chosen and Esau refused before eyther of them began to worke c. Secondly in that this mercy and grace of God in this definition is sayde to be free thereby is to be noted the proceeding and working of God not to bee bounde to any ordinary place or to any succession of chayre not to state and dignitye of personne nor to worthynesse of blood c. But all goeth by the meere wyll of his owne purpose As it is written Spiritus vbi vult spirat c. And thus was the outwarde race and stocke of Abraham after the flesh refused Which ●●●med to haue the préeminence ●nd theyr ●●●de after the spyrite raysed ●p to Abraham of the stones that is of 〈◊〉 Gentiles So was the outwarde Temple of Hierusalem and chayre of M●yses which seemed to be of price forsaken and Gods chayre aduaunced in other actions So was talle Saule refused and lyttle Dauid accepted The rytche the prowde the wyse of this worlde reiected and the worde of sal●ation dayly opened to the poore and myserable abiectes The hye Mountaynes cast vnder and the lowe valleys exalted c. Thyrdly where it is added in his owne wyll by this falleth downe the free wyll and purpose of man with al his actions counsayles and strength of nature According as it is written Non est volentis neque currentis sed miserentis dei c. It is not in him that wylleth nor in hym that runneth but in God that sheweth mercy So we sée howe Israel ranne long and yet got nothing the Gentyles vnneth began to set out and yet got the game So they which came at the fyrst howre dyd labour more and yet they whiche came last were rewarded with the fyrst Mat 20. The wyll of the Pharisée séemed better but yet the Lordes wyll was rather to iustifie the Publicane Luke 18. The elder sonne had a better wyll to tarry by his Father and so dyd indeede and yet the ●atte Calfe was geuen to the younger sonne that ranne awaye Luke 15. Whereby we haue to vnderstand howe the matter goeth not by the wyll of man but by the wyll of God as it pleaseth him to accept According as it is written Non ex voluntate carnis neque ex voluntate viri sed ex deo nati sun● c. Which are borne not of the wyll of the fleshe nor yet of the wyll of man but of god Furthermore as all then goeth by the wyll of God onlye and not by the wyll of man So againe heere is to bee noted that this wyl of God neuer goeth without fayth in Christ Iesus his sonne And therefore fowrthlye is this clause added in the diffinition through ●ayth in Christe his sonne which fayth in Christ to vs warde maketh altogeather For fyrste it certifyeth vs of Gods election for

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

that some of them ●re whollie euyll and some of them are ●n part good to wyt so farre as the spirit ● God hath sāctified or made them holy ¶ Such thinges a● are of this sort ●hen as in any action they are moued ●y theyr owne inwarde mouing are ●orthelie sayde to worke and therefore ●● this kinde of instruments onely fal●th the difference of well or yll doing ●nd in this respecte they can not pro●erly be called instruments but rather efficient or working causes Now I call that an euyl action whi●● hath not the reuealed or opened wyll 〈◊〉 God for the end and contrariwise I c●● it a good action which hath respect or l●●keth to the wyll of God. ¶ The same albeit they be causes 〈◊〉 farre as they worke by theyr owne proper motion yet in another respect the● are called instruments to wyt as ofte● and so farre forth as they are moued b● another As when the hangman by th● commaundement of the Magistrate kylleth a man or when as by impulsio● or setting on of the Deuyll men hurt● one another or when as the commaundement and in the name of any we do● eyther good or euyll vnto any man. ¶ In this kinde of actions all men s●● that one the same worke is attributed vnto two to wyt vnto the one as to him that moueth and worketh by another as by an instrument and to the other as to him that worketh himselfe● for hee is in such sort an instrument that hee also worketh by his owne inwarde motion and not simplie as the hammer or Are in the hande of the Smith ¶ Yea for this double respecte a double worke séemeth sometime to bée done in so much that the one maye bée laudable or praise worthy and the other wicked 〈◊〉 if the Magistrate delyuer a man that is an offendor vnto the hangman to be executed there is no man but wyll worthely praise this worke but if the hangman being moued with hatred or couetousnesse or any other wicked luste rather than looking vnto the commaundement of the Iudge doo kyll the same offendor certainly before God bé● can not escape the crime of murther ¶ Now let vs apply these things vnto God whose efficacy or strēgth we haue proued before to steppe in in all things ●hat are done without exception and in such sort that by those thinges which he hath created as by instruments he doth execute or performe in his tyme whatsoeuer 〈◊〉 hath decreed from euerlasting ¶ Whatsoeuer God doeth is good séeing from him whiche is the chiefe good no euyl can proc●● But he dot● all thinges All thinges therefore ar● good so farre forth as they are done by god And that difference of good and euyll hath onely place in the instrumentes and in those of whome we haue spoken in the thyrtéenth proposition ¶ For ●hese instrumentes be good and 〈◊〉 ●ooke vnto the opened wyll of God they worke well and God also worketh well by them whereby it commeth to passe that that worke is alwayes good as when good Angels doo that which God commaundeth and holie men followe God calling them ¶ Euyll instrumentes euyll I saye not by creation but by corruption in so farre as they worke they doo alwayes worke euyl and therefore they worthelye incurre or runne into God his anger but so farre forth as God worketh by them they do serue to the g●● work● of God eyther against theyr wylles or else of ignoraunce For God by what instrumentes soeuer he worketh worketh alwayes well ¶ Nowe hée so worketh by those instruments as he doeth not onely suffer them to worke neither onely moderate or rule the euent or thing that falleth out but also hée rayseth them vp styrreth moueth guideth and that which is greatest of all he createth thē to the end that he might worke by them which he hath appointed all which thinges God ●oth rightly and without any iniustice ¶ For as often as one euyll man sinneth either against him selfe or against another wicked person God without any sinne maketh eyther that the euyll man taketh vengeaunce vpon himselfe or that euyll men shall punishe other euyl men with such punishment as they haue deserued both which workes of God are most righteous and by such examples of his iudgementes God lyfteth vp comforteth those that are his ¶ But so often as wicked men do hurt the good the wicked men sinne in the ende suffer such punishmentes as they haue deserued yet neuerthelesse by them y Lord chastneth instru●●eth and strengthneth his owne and 〈◊〉 by the open enemyes of his Church maketh his Church glorious Yet can not these euyl instrumentes be sayde to obey God because all be it God by them bryngeth by● worke to passe yet they so farre as in them is and as concerning their owne counsel and wyll do not the worke of God but their owne worke for the whiche they are iustly punished For all be it what soeuer God worketh by the wicked 〈◊〉 good yet what soeuer the wicked worke is euyll ¶ Neyther is this consequent or reason good God worketh all thynges therefore hee worketh sinne● For the paine of sinne agreeth not but to the vicious and saultie qualytie which is wholy in the working instrument ¶ By reason of this ●●●rupted quality the worke whiche of itselfe is but one is made some maner of 〈◊〉 tw●●old and double insomuch that the one that is the iust worke of God directly fighteth againste the other● 〈◊〉 the ●niust worke of man. ¶ Yet God worketh otherwise by the good instrumentes then by the euyl for besides y hée worketh his worke by the good instruments the good instruments also do worke their owne worke by the same force effiacy which the Lord geueth vnto thē finally the Lord worketh his worke by them and also worketh in them to wyll to performe But by the wicked as by Satā or by men in so far as they are not regenerate or borne anew as often as the Lorde executeth or perfourmeth the iust counselles and decrees of his euerlasting wyll hée in deede sheweth forth his strength and efficacy in his worke by them eyther not knowing o● it or against their wylles and purposes but yet in so farre as they worke their owne worke the Lord worketh not in them but letteth lose the reines vnto Sathan to whome by hys iust iudgement he geueth them ouer being wicked to be moued and stirred forward that they maye be caried away of their owne wyll and his ¶ Therefore we doo not refuse this terme suffering or graunting neyther yet came it in our mindes to says that God so worketh in the euyll as hee doeth in the good But because that Sophisters haue corrupted the difference of wyll and sufferaunce which Augustine no doubt tooke of the Gréekes and they receyued from Augustine therfore doo we s●atly refuse it ¶ For the Sophisters set wyll against permission or sufferaunce wherof doth follow y God sufferth the things

conceyue any euyll opinion of God euery good gyfte and euerie perfyte gyfte is from aboue descending from the Father of lyght with whom is no variablenesse neither change into darkenesse that hée shoulde geue nowe good things nowe euyll now lyght nowe darkenesse No sayth the Apostle Paule let God be true and all men lyars Can God be vniust Howe shall he then iudge the worlde Rom. 3. Againe God sayeth by his Prophete Ezechiel I wyll not the death of a sinner but I wyl rather that the sinner conuert repent and lyue And vnto wicked Ierusalem sayth our sauiour Christ O Ierusalem Ierusalem which slayest the Prophetes and stonest them that are sent vnto thée Howe ofte would I haue gathered together thy chyldren as the Hen gathereth her Chickins vnder her wings and thou wouldest not Loe thy house therefore is left desolate Mat. 23. Loe héere appeareth the goodnesse of the lyuing Lord so dillygently callyng the wicked to him by his worde by his Prophetes by his messengers and at the length by his owne sonne that he can not in any case be accoumpted the Aucthor of theyr euyl nor cause of theyr fal But contrary wise theyr owne wylfull and wycked stubbernesse is the cause of their euyl and the onely occasion of theyr fall as it is written Thy perdition and destruction is of thine owne selfe but onely of me is thy saluation And infinite scriptures to the same purpose appertayning That wée may saye with Daniel vnto thée O Lord belongeth ryghteousnesse and to vs the shame and couering of our faces Daniel 9. Secondly The testimony of the consciences of the wycked which shall accuse or excuse them at the great day● which is alwayes of the force and valure of a thousande wytnesses which is the worme that shall neuer dye but gnawe the wycked for euer Esai 46. This conscience I say of theyrs shall condempne the wycked and what shall God then doo Or wherein is his dreadfull maiestie to bée charged Caine by his owne conscience is compelled to confesse greater is my wickednesse then can be r●●ytted Thou castest mée from the face of the earth sayth hée and I must hyde mée from thy face Loe the iust iudgement of God and his worthy condempnation openly confessed Who dare then blame God Caine dare in no wyse doo it Neyther yet prowde Pharao who condempned in his owne harte and conscience accuseth him selfe and his people and iusti●yeth God delyuering all men from this wicked blasphemy saying openlye I haue sinned nowe the Lord is iust and I and my people are wycked Exo. 9. What doeth Iudas Doeth hee not crye lykewyse I haue synned betraying this innocent blood Math. 27. And to vtter in d●●de that thing he felt within his br●ast he is compelled to take aduengaunce and execute a iudgement moste terryble against him selfe vttering to all the world him selfe most wicked and that the iustice of God punishing suche wycked Traytours and murtherers ought most worthily to bée feared magnifyed and re●erenced throughout the whole worlde Lyke as all the other wycked and desperate persons which for anguishe of harte and terrour of conscience doo murther themseluos doth euidently and continually witnesse vnto the worldes ende that there is a iust Lorde the God of iudgement whome they doo feare and before whose face they dare not appeare to accuse him of any sinne but rather taking the crime blame shame and punishment vnto them selues who worthily by theyr owne conscience haue deserued it doeth thus torment themselues and with violent hande● aduenge the sinne they haue commytted in theyr owne synfull soule● and bodyes Thus must God alwayes bée founde iust and ouercome when he is iudged by the testimony of our owne conscience which shall accuse or excuse vs at the great daye Roma 2. Wherefore let no man be so foolyshe to saye that God is the Author of euyll vnlesse he wyll bée accompted worse than Cain more proude than Pharao more wycked than Iudas or any other the Reprobate from the begynning●● Thirdly the nature of sinne being de●yned by the authorytie of Scriptures to bée a thought worde or deede contrary to the wyl of god For such things onely defyle the man as Christ our master sayth Math. 15. And therefore are onely to bée accompted sinne No such thought can bée attrybuted or ascrybed vnto God as can be against his wyll therefore no sinne can bée his worke Neyther can he bée the Aucthour of euyll which therefore is called God because he is the Aucthour and geuer of all good and so farre from euyll that he turneth all our euyll to some good our sinne to the vttering of his grace our lyes to the declaration of his trueth No this is the perfit workemaster which worketh all things without fault or trespasse all other doo fayle faul●e ●●espasse and sinne in al their workes that he may be iustifyed in all his dooings and al creatures fal down before his face presence Who though he doo worke al in al things yet doth he worke the same to such godlye ende and purpose knowne onely to his maiestie that though we be compelled to say God is the author of the fa●t yet must we answere but not of the cryme Because he is the Maister of the house and Lorde ouer the family and therefore may doo any thing without the blame of his seruaunts And lyke as that which is no faulte in the maister of the house is a great faulte many tymes in any of his seruaunts because it is the breaking of theyr maisters commaundement Euen so doubtlesse the selfe same worke is sinne in God his seruaunts and creatures which to God is no ●●nne but an ordinary worke appoynted ●or some speciall purpose eyther for the manifestation of his power as was the hardeninge of Pharao or for the declaration of his mercye as was the fall of Dauid of Peter of Marie Magdalen and all other repentant sinners And where●ore I pray you may not this Lorde thus vse his owne seruauntes without any blame of sinne seeing that hée hath created and made them all onely to serue hys glorye hys iustice and hys mercye Or howe can hee bee vniuste or the authour of anye synne by whome all the worlde muste bee iudged and broughte to the balance of iustice and equitye When the first worlde shall be condemned for their sinne and iniquitye and wée nowe lyuinge shall bee iudged for ●ure sinnes specially all those whiche not onely doe euyll them selues but are Authors and ●aultors to wicked doers Romaines 1. Fourthly The maiestie of God can bée subiect to no sinne bicause it can be vnder no lawe And that onely is worthely called sinne whiche is done agaynst a Lawe therefore no worke that God dothe oughte to be accompted euyll eyther that he is the occasion of any euyll whiche onely is the minde sence spirite and power of the Lawe wythout whome no lawe of it selfe is good For euerie good lawe is the minde wyll and