Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	faith_n	justify_v	3,373	5	8.7473	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

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

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

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

bodie they shoulde not heare with the assent of theyr bodie But why the one haue eares to heare and the other haue not that is to saye why it is giuen vnto the one of the Father to come vnto the Sonne and is not giuen vnto the other who hath knowne the minde of the Lorde Must that which is manifest be therefore denyed because that which is hydden can not be comprehended or knowen Also Cap. 15. Whether if when this is heard some are turned vnto a sluggishe heauinesse and slownesse being readily bent to fal frō labour vnto wantonnesse do goe after theyr lustes must therefore that be thought false which is ●ayd of the foreknowledge of God And ●yll not we also speake that which the ●cripture being witnesse is lawfull to ●peake By lykelyhoode we are afrayde ●●ast he shoulde bee offended which can●ot take it and are not afraide least we ●lding our tongues that he which can ●ke the truth should be discea●ed with ●●sehoode Also Cap. 20. If the Apostles and the ●eachers of the Church which folowed ●em dyd both that they might intreate ●odly of the eternall election of God ●ight keepe the faithfull vnder the go●rnment of a godlye lyfe what is it ●t these our men being shutte vp with ●in●insible force of the truth do think ●t they saye well that it is not to bée ●eached vnto the people although it bee ●ue which is sayde of Predestinati●n ●ay it must vtterly he preached that he ●hich hath eares to heare may heare ●d who hath eares to heare if he ●ue not receyued of him which promy●th that he wyll giue verilye let him that receyueth not refuse yet so that he which desyreth take and drinke drinke and lyue For as godlynesse is to bée preached that God maye be duely worshipped so also is Predestination that he which hath eares to heare may glory of the grace of God in God not in him selfe This is the minde of that most excellent man which notwithstanding putteth two conditions 1 One is if these matters be reasoned of according to the rule of the worde of God 2 The other if the selfe same which the scripture declareth as touching these matters bée expounded aptlye and vnto edifying of both these poyntes we haue purposed to speake in fewe wordes and fyrst of the doctrine it selfe and then of the vse and applying of it The second Chap. Of the euerlasting counsayle of God hyd in him selfe which notwithstanding is in the ende vnderstoode by the effectes The. 1. Aphorisme ●HE waies of 1 almightie God are 〈◊〉 vnsearcheable 2 without whose e●●nall and vnchāgeable decree nothing ●one any where of any man neyther ●erally nor particularly no not those ●●gs are to be excepted 3 which albe●t in respect they are decreed of God ●g alwayes good and iust but in re●●t they are done by Sathan and other ●●l instrumentes are euyll and ther●● to bee detested and abhorred Proues out of the worde of God. Rom. 11. 33. O the déepe ryches both ●●e wisdome and knowledge of God ●vnsearcheable are his iudgements ●his wayes paste finding out Rom 9. 20. But O man who art thou which pleadest against God Iob. 9. 10. 11. 12. Who doeth great thinges and vnsearchable yea marueylous thinges without number Loe he goeth by mee and I sée him not he passeth hye and I perceyue him not Doubtlesse he wyll take awaye who wyll cause him to restore againe who shall saye vnto him what doest thou Gen. 27. 20. And Isaac sayde vnto his sonne what is this that thou has● found it so quickly my sōne who sayd because Iehoua thy God made it to come vnto my hande Ephe. 1. 11. In whome also we are chosen when we were Predestinate according to his purpose which bringeth to passe all things after the counsell of his owne wyll Exod 21● 13. But he that hath not sayd wayte for him but God was the cause that he came to his hand then wyl I appoynt thee a place whyther hée shall flee Prou. 16. 33. The lotte is cast into the lappe and all the iudgement thereof is ●rom the Lorde ●Prouer 20. 24. The steppes of a man ●●re ruled by the Lorde and howe shall a ●an vnderstande his owne way ●Prouer 21. 1. As the ryuers of waters ●● is the Kings heart in the hande of the ●orde he turneth it whether soeuer it ●leaseth him ●Esa 14. 27. Because the Lord of hoasts ●●th determined it who shall disanull ● his hande is stretched out and who ●all turne it away ●Iere 10. 23. O Lord I knowe that the ●aye of man is not in him selfe neither ●it in man that walketh to make rea●●e his steppes ●Dan 4. 32. And all the dwellers of the ●●th are coumpted as nothing and he ●th according vnto his wyl in the hoast ●heauen and in the dwellers of the ●●rth neyther is there any that can ●aye his hande and saye vnto him ●hat doest thou ●Math 10. 29. Are not two Sparrowes ●ld for a farthing one of them shal not 〈◊〉 on the ground without your Father Eph. 2. 1. 2. And you hath he quickened when you were dead in trespasses and sinnes wherin in times past ye walked according to the course of this world after the Prince which hath rule of the ayre and of the spirite that nowe worketh in men that are disobedient 1. Sam. 16. 14. But the spyrite of the Lorde departed from Saul and an euyll spyrite sent of the Lorde feared him 2. Tim. 2. 26. And being escaped out of the snare of the Deuyll of whome they are taken captiues Gen. 45. 8. Nowe therefore you haue not sent mée hyther but God. Gen. 50. 20. When yée thought euyll against mée God disposed it vnto good that hée might doo according vnto this daye and saue much people a lyue Exo. 4. 21. And I wyl harden his heart that he shall not let the people goe Exo. 7. 3. But I wyll harden Pharaos heart and multiply my myracles and wonders in the lande of Egipt Exod 9. 12. And the Lorde hardened the heart of Pharao neither dyd he obey them according as the Lord had spoken vnto Moyses Exod. 10. 1. Goe in vnto Pharao For I haue hardened his heart and the heart of his seruauntes 20. And the Lord hardened the heart of Pharao Exod. 11. 10. But the Lorde hardened Pharaos heart he suffred not the children of Israel to depart out of his Land. Exod. 14. 4. And I wyll harden Pharaos heart and he shall follow after you and I wyll be glorified in Pharao 17. And I behold I wyll harden the heart of the Egiptians and they shal goe in after them and I wyl be glorifyed in Pharao and in all his hoast and in his Charets and in his horsemen Deut. 2. 30. But Sihon the Kinge of Hesbon woulde not let vs passe by him for the Lord thy God hath hardened his spirite made stubborne his heart that he might delyuer him into

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