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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

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

of and thou standest by ●ayth be not hye minde● but feare 2. Cor. 4. 3. But if our gospell be hidden it is hyoden to them that perishe 4. In whome the God of this worlde hath blynded their myndes that is in the vnfaithfull least the light of the gospell of the glory of Christ which is the Image of God shoulde not shine vnto them Hebr. 12. 16. Let there be no fornicatour nor prophane or vncleane person as Esau which for one messe of meate solde his byrth right 17. For ye knowe howe that afterwarde also when he woulde haue obtained the blessing by the ryght of inherytaunce he was cast of for he founde no place of repentance although he sought that blessing with teares The seuenth Aphorisme SO when as the question of the sorting of the causes of saluatiō into degrees placing of thē as it were in a certaine new order in the saluation of the elect we do distinguish or make a differēce between the purpose of electing or chosing the whiche God hath decreed in him selfe and the election or chosing it selfe the which is ordained in Christ so that this purpose of God in the rule and order of causes goeth before this election and all other thinges which follow after Proues out of the word● of God. Rom. 8. 30. And whome he hath Predestinate or foreordained those also hath he called whome he hath called those also hath he iustified or made righteous And whome hée hath iustified or made righteous those also hath he gloryfied Ephe 1. 4. As he chose vs in him before the foundation of the worlde were layde c. 5. Who hath Predestinate or foreordained vs whome he woulde adopte or ●●ose for his sonnes through Christ vn●● him selfe according to the good plea●●re of his wyll The third Chap. ¶ Of the execution or fulfylling of the euerlasting counsaile in that which is common both to the elect or chosen and also to the reprobates or ofcastes The first Aphorism● THe Lorde to the ende he might execute or fulfyll that euerlasting counsayle vnto his glorie prepared him selfe away according vnto his infinite or endlesse wisedome which is common both to them which were to bee chosen and also to them which were to bee ofcastes For when as he had determined to shew forth a notable example of his mercie in the saluation of the chosen and also to make manifest his iust iudgement in condemning the ofcastes 1 It was of neces●itie that he shoulde shutte vp both of them vnder contumacie or disobedience and sinne that he might haue mercie on all the beleeuers 2 that is on the elect or chosen 3 for faith is a gifte of God peculiar or proper vnto the elect ● 4 and contra●y wise that he might finde matter of iust dampn●tion in those vnto whom it is geuen neither to beleeue neither yet to know the misteries or secretes of God. Proues out of the word of God. Rom. 11. 32. For God hath shut vp al vnder disobedience that he might haue mercy on all Gal 3 22. But the Scr●pture hath shut vp all things vnder sinne that the promise by the faith of Iesus Christ might be geuen to them that beléeue Act. 13 48 And the Gentiles hearing these things reioyced and glorified the word of the Lord and as many as were ordeyned vnto e●e●lasting life beléeued Eph. 2. 8. For ye are saued by grace through sayth and that not of your selues it is the gifte of God. 2. Thes. 3. 2. Fayth is not of all men or all men haue not fayth Tit 1. 1. According to the fayth of Gods elect or chosen and the knowledge of the tr●th which is according vnto Godlynes 2. Unto the hope of eternall lyfe the which God that can not lye hath promised before the world beganne Phil. 1. 29. For vnto you it is geue● in Christ his cause not onely● to beleeue in him but also to suffer for him Gal 3. 22. But the frute of the spirit is loue ioye peace long suffering gentlenesse goodnesse fayth c. Math. 13. 11. For vnto you it is not geuen to know the secréets of the kingdom of heauen but to them it is not geuen loh. 12. 37. And though he had done so many myracles before them yet they beleeued not in him 38. That the saying of Esay the prophet might be fulfilled which he spake Lord ●oho beleued our saying and vnto whom ●is the arme of the Lord opened 39. Therfore they could not beléeue becau● that Esay sayth againe 40. He hath blynded their eyes and hardened theyr hearts that they should not see with theyr eyes and vnderstand with theyr heart and should be conuerted and I should heale them The second Aphorisme THis therefore he did vvith such vvisdom that the whole faultes of the reprobates or ofcastes damnation resteth in themselues and that the vvhole praise of the saluation of the electe or chosen is vvholie to to be referred vnto his mercy for he dyd not create man in sinne for so vvhich God forbyd should he him selfe haue beene the Author of sinne and of his iustice he might not punishe it but rather hee made him after his owne Image that is in cleanesle and holynesse Proues out of the worde of God. Gen 1. 27. Therfore god created man after his owne image after the Image of god created he him male and female created he them Ephes. 4. 24. And put on that new man which after God is created in righteousnes and true holynes The thyrd Aphorisme HE afterwardes constrayned by none at all and driuen also by no necessity of concupiscence or luste● as concerning his vvyl for as yet it vvas not bond vnto finne of his owne accorde and freely rebelling against God bequeathed himself vnto sinne and vnto both deaths That is of bodie and soule Proues out of the worde of God. Gen 2. 17. In the daye that thou eatest of it dying thou shalt dye Ro. 7. 20. But yet if I doo that I would not then is it not I that doo it but sinne that dwelleth in mée Rom. 5. 12. Wherefore as by one man sinne entered into the worlde and death by the meanes of sinne and so death went ouer all men insomuch as all men haue sinned The fourth Aphorisme YEt vve must confesse that this fall of man happened not by chaunce vvhen as the prouidence of God is stretched forth euen vnto the verie smallest things neither can any thing be saide to come to passe God not knowing of it o● else altogeather vvynking at it for so thinking the vvhich God forbyd vvee must be of the opinion of the Epicures Proues out of the worde of God. Mat. 10. 29. Are not two sparowes sold for a farthing and one of them shall not fall on the ground without your father 50. But the verie heyres of your hea● are all numbred Prou. 16. 33. The lotte is cast into the lappe but the whole iudgement of it

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

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

not● or consideration which is to consider● whether a man in this lyfe maye be certaine of his election To answere this question we haue first to vnderstand that although our election and vocation simply in déede he knowen to God onely him selfe a Priore yet not withstanding it may be knowne to euery particular faithful man a Posteriore that is by meanes whiche meanes is fayth in Christ Iesus crucified for so much as by his fayth in Christ a man is iustified and therebye made the childe of saluation reason must needes leads the same to bée then the chylde of election chosen of God vnto euerlasting ●yfe for howe can a man be ●aued but by consequence it followeth that hee must bée elected And therefore of election is truely sayde De electione indicandum est A posteriore that is to saye We must iudge of election by that whiche commeth after that is by our fayth and beléefe in Christ which fayth although in tyme it followeth after election yet is it the proper and immediate cause assygned by the Scripture which not onely iustifyeth vs but also certifyeth vs of the election of God. Wherevnto lykewise well agréeth this saying Election albeit in God it be the first yet to vs it is the last opened And therefore begynning first with creation I come from thence to redemption and iustification by fayth and so to election Not that fayth is the cause efficient of election being rather the effecte thereof but is to vs the cause certifycatorie or the cause of our certifycation whereby we are brought to the feeling and knowledge of our election in christ For albeit that election fyrst be certaine in the knowledge of God yet in our knowledge fayth onely that wée haue in Christ is the thing that geueth to vs our certyficate comfort of this election Wherefore whosoeuer desireth to be assured that he is one of the elect number of God let him not clyme vp to heauen to knowe but let him descend into himselfe and there searche his fayth in Christ the sonne of God Which if hée fynde in him not fayned by the working of Gods holy spyrite accordingly therevpon let him staye and so wrappe himselfe wholy both body and soule vnder Gods generall promyse and ●umber his head with no farther speculations knowing this that whosoeuer beleeueth in him shall not perysh loh 3. Shall not be confounded Rom. 9. Shal not see death Ioh. 8. Shall not enter into iudgement Ioh. ● Shall haue euerlasting lyfe Iohn 3. 7. Shall be saued Math 28. Act. 16. Shall haue remyssion of all his sinnes Act. 10. Shall be instifyed Rom. 3. Gal. 2. Shall haue flooddes flowing out of him of water of lyfe Ioh. 7. Shall neuer dye Ioh. 11. Shal be raysed in the last daye Ioh. 6. Shall fynde rest to his soule and shall bée refreshed Math. 11. Nowe then for so muche as we sée fayth to be the grounde wherevpon dependeth the whole condition of our iustifying let vs discusse in lyke maner what is this faith wherof the scripture so much speaketh of for the more plaine vnderstanding of the symple For many kyndes there be of fayth As a man maye beléeue euery thing that is true yet not euery trueth doeth saue neyther doeth the beleeuing of euery trueth iustifie a man He that beleeueth that God created all thinges of nought beléeueth trueth He that beléeueth that God is a iust God that he is omnipotent that he is mercyfull that he that is true of promyse beléeueth well and holdeth the trueth So he that beléeueth that God hath his election from the begynning and that he also is one of the same elect and Predestinate hath a good beleefe and thynketh well But ●et this beleef● alone except it be seasoned with another thing wyll not serue to saluation● As it a●ayled not the olde Iewes which so thought of themselues and yet thinke to this daye to bée onely Gods electe people Onely the fayth which auayleth to saluation is that whose obiect is the body and passion of Christ Iesus crucifyed so that in the a●te of iustifying these two fayth and Christ haue a mutuall relation and must alwayes concurrs together fayth as the action which apprehendeth Christ as the obiect which is apprehended For neyther doth the passion of Christ saue without fayth neyther doeth fayth helpe except it be in christ As we see the body of man sustayned by bread and drinke● not except the same be receaued and conueyed into the stomacke and yet neyther doth tho receyuing of any thing sustaine mans body except it be meate and drinke which haue power to geue nourishment In lyke sort it is with fayth for neyther doeth the beléeuing of euery thing saue But onely fayth in the blood of Christneyther doeth againe the same blood of Christ profite vs except by fayth it be receaued And as the sonne being the cause of all lyght ●●y●eth not but to them onely which haue eyes to see nor yet to them neyther ●●esse they wyll open theyr eyes to receaue the lyght So the passion of Christ is the efficient cause of saluation But fayth is the condition whereby the sayde Passion is to vs effectuall And that is the cause why wee ●aye with the Scrypture that fayth onelye iustifyeth vs not excludinge thereby all other e●terne causes that goe before fayth As grace mercye election vocation the death of Christ c. All which be externe causes working our saluation through fayth But when we saye that fayth onely iustifyeth vs the meaning thereof is this that of all internall actions motions or operations in man geuen to him of God there is no other that contenteth and pleaseth God or standeth before his iudgement or can helpe any thing to the iustifying of man before him but onely this one action of fayth in Christ Iesu the sonne of God. For although the action of praying fasting almes patience charitie repentaunce the feare and loue of God bee his gyfts in man and not of man geuen of God to man yet bee none of all these actions in man imputed of God to saluation but onely this one action of faith in man vpon Christ Iesus the sonne of god Not that the action it selfe of beleeuing As it is a qualyty in man doeth so deserue but because it taketh that dignity of the obiect For as I sayde in the acte of iustifying Fayth as it is an action in man is not to be considered alone but must euer goe with this obiect and taketh his vertue thereof Lyke as the looking vp of the olde Isralytes dyd not of it selfe procure any health vnto them but the promyse made in the obiect which was the brasen Serpent wherevppon they looked gaue them health by their looking vp Euen so after lyke sort are we saued by our fayth and spyrituall looking vppe to the bodye

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