Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	election_n	faith_n	foresee_v	1,644	5	11.3276	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03949	Bromelion A discourse of the most substantial points of diuinitie, handled by diuers common places: vvith great studie, sinceritie, and perspicuitie. Whose titles you haue in the next page following.	S. I., fl. 1595.; Bèze, Théodore de, 1519-1605. Summa totius Christianismi. English.	1595 (1595)	STC 14057; ESTC S107410	412,250	588

also retaining the faithfull in godly life and manners what moueth these our aduersaries séeing they are ouercome with the manifest and inuincible trueth to thinke they speake well saying Although this doctrine of Predestination be true yet it ought not to be preached vnto the people Nay so much the rather it is good to be throughly preached that he that hath eares to heare may heare And who hath them But he that hath receiued them of God who promiseth to giue them And as for him that doth receiue it let him refuse it if he will so that he that doth receiue it may take it drinke it be sufficed and haue life For as we must preach the feare of God to the end that God may be truly serued so must wée preach predestination that he which hath eares to heare may heare and reioyce in God not in himselfe for the grace of God towards him This is the mind of that excellent Doctor as touching this point Which notwithstanding bindeth vs to two conditions The one is that we speake no farther héerein then Gods worde doth limit vs. The other that we set forth the same thing which the scripture teacheth accordingly and to edification Wherefore we will briefly speake of both these partes first of the doctrine it selfe and next of the vse and applying of the same The second chapter Of the eternall counsell of God hidde in himselfe the which afterwards is knowen by the effects thereof GOD whose iudgements no man can comprehend The councell purpose will of God is the fountaine and originall of all causes whose waies cannot be found out and whose will ought to stop all mens mouthes according to the determinate and vnchaungeable purpose of his will by the vertue whereof all things aremade yea those things which are euill and execrable not in that they be wrought by his diuine counsell but forasmuch as they procéed of the prince of the aire and that spirit which worketh in the childrē of disobedience hath determined from before al beginning with himselfe to create all things in their time for his glory and namely men whome hée hath made after two sorts cleane contrary one to the other Whereof hée maketh the one sort which it pleased him to choose by his secret will and purpose partakers of his glory through his mercie Vessels of honor and these we call according to the word of God the vessels of honour the elect the children of promise predestinate to saluation And the other whom likewise it pleased him to ordaine to damnation that hée might shewe foorth his wrath and power to bée glorified also in them wée doe Vessels of dishonor call the vessels of dishonour and wrath the reprobate and cast off from all good workes This election or predestination to euerlasting life being Our election is hid in the secret purpose of God considered in the will of God that is to say this selfe same determination or purpose to elect is the first fountaine and chief originall of the saluation of Gods children neither is it theron grounded as some say because god did foresée their faith or good workes But only of his owne good will from whence afterwards the election the faith and the good workes spring foorth Therefore when the scripture will confirme the children of God in full and perfect hope it doth not stay in alledging the testimonies of the second causes that is to say in the frutes of faith nor in the second causes themselues as faith calling by the Gospell neither yet sometimes in Christ himselfe in whom notwithstanding we are as in our head elected adopted but ascendeth higher euen vnto that eternal purpose which god hath determined only in himselfe Likewise when mention is made of the damnation of the reprobate although the whole fault thereof be in thēmselues Reprobation is hidde in the secret purpose of God yet notwithstanding sometimes when néede requireth the scripture to make more manifest by this comparison the greate power of Gods patience and the riches of his glory towards the vessels of mercy leadeth vs vnto this high secret which by order is the first cause of their damnation Of the which secrete no other cause is knowen to men but only his iust will which we must with all reuerence obey as comming from him who is onely iust and cannot by any meanes nor of any man in any sort be comprehended For wée must put difference betwixt the purpose or ordinance of reprobation and reprobation it selfe The secret purpose to elect or reproue only appertaineth to God but the causes of election reprobation are manifest in the Scriptures because God would that the secrete of this his purpose should be kept close trom vs and againe wée haue the causes of Reprobation and Damnation which dependeth thereof expressed in Gods word that is to say corruption lacke of faith and iniquity which as they bée necessary so are they also voluntary in the vessels made to dishonor like as on the other part when wée describe orderly the causes of the saluation of the elect wée put difference betwixt the purpose of the electing which God hath determined in himselfe and the election which is appointed in Christ In such sort that this his purpose or ordinance doth not only go before election in the degrée of causes but also before all other things that followe the same The chiefe matters gathered out of this second chapter with places of proofe taken out of the worde of God ioyned thereunto God disposeth all according to his will and hath created all things for his glory and namely man Concerning whome first hée challengeth the ordering of all affaires as also the hardening of hearts Secondly hée hath made them after two sorts the one contrary to the other That God disposeth all according to his will Esay 46. 9. 10. 11. 12. Remember the former things of old For I am God and there is no other God and there is nothing like me Which declare the last thing from the beginning and from of old the things that were not done saying My counsaile shall stand and I will do whatsoeuer I wil. I call a bird from the East Cyrus which shal come as swift as a bird and the man of my counsel who shal execute that which I haue determined from farre As I haue spoken so will I bring it to passe I haue purposed and I will do it Esa 14 26. The Lord of hostes hath determined it and who shal disanull it and his hand is stretched out and who shall turne it away Dan. 4. 32. All the inhabitants of the earth are reputed as nothing and according to his will he worketh in the army of heauen and in the inhabitants of the earth and none can stay his hand nor say vnto him What doest thou Ephe. 1. 9. 11. And he hath opened vnto vs the mistery of his will according to his good pleasure which

quarrelling Let vs rather reuerence y● which passeth the reach and compasse of our wits and turne our mindes wholy to praise his mercy who by his onely grace hath saued vs when we deserued the like punishment and damnation and were no lesse sinners and wicked thē they The chief matters with places of Scripture for proofe God hath appointed a way to his infinit wisdome and to the execution of his predestination shutting vp al vnder disobadience sinne and vnbeleefe Gall. 3. 22. But the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beléeue Rom. 11. 32. God hath shut vp all in vnbeléefe that he might haue mercy vpon all that beléeue So that the way to the Godly to be partakers of mercy is to beleeue wherein we must vnderstand that faith is a gift of God peculiarly belonging to the elect and chosen children of God Acts. 13. 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained vnto eternal life beléeued Ephe. 2. 8. For by grace are ye saued through faith and that not of your selues it is the gift of God Titus 1. 1. Paule a seruant of God and an Apostle of Iesus Christ according to the faith of Gods elect which is proper and peculiar vnto them so that they that are partakers of faith may assure themselues y● they pertaine to god Philip. 1. 29. For vnto you it is giuen for Christ that not only ye should beléeue in him but also suffer for his sake Gal. 5. 22. The frute of the spirit is loue ioy peace long suffring gentlenes goodnes faith Iohn 6. 65. No man can come vnto me except it be giuen vnto him of my father As also they that doe not beleeue nor knowe God are iustly condemned 2. These 3. 2. Pray for vs that we may be deliuered from vnreasonable and euill men For all men haue not faith Mat. 13. 11. It is giuen vnto you saith Christ to knowe the secrets of the kingdome of heauen but to them it is not giuen For the gospell and meanes of saluation is hid to them that perish 2. Cor. 4. 3. 4. 2. Thes 2. 10. Ihon 12. 37. And though Iesus had done so many miracles before them yet beléeued they not on him That the saying of Esaias the Prophet might be fulfiled c. Man created in innocency puritie and holinesse Gene. 1. 27. Thus God created the man in his image in the image of God created he him he created them male and female And what vertuous and holy qualities were there which were not in the image of God according as it is at large set downe Ephe. 4. 24. Put on the new man which after God is created in righteousnes true holines and so forth to the end of the chapter Man fell not from God by constraint or necessitie but became seruant of sin through his owne will Gen. 3. 6. So the woman séeing that the trée was good for meat and that it was pleasant to the eies and a trée to be desired to get knowledge tooke of the frute thereof and did eate and gaue also to her husband with her and he did eate which thing was contrary to the commaundement of God and a penaltie of death set vpon them if they did eate as we reade chap. 2. 16. 17. And the Lord God commanded the man saying Thou shalt eate fréely of euery trée of the garden but as touching the trée of know●edge of good and euill thou shalt not eate of it For whensoeuer thou eatest thereof thou shalt die the death By which fall and and disobedience he did binde and drawe the whole nature of man to sin and so consequently to the death of body and soule Ro. 7. 20. Nowe if I doe that I would not it is no more I that do it but the sinne that dwelleth in me Ro. 5. 12. Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned This fall of man came not by chaunce or fortune because the prouidence of God reacheth euen to the smallest matters Mat. 10. 29. 30. Are not two sparrowes sold for a farthing and one of them shall not fall on the ground without your father yea and all the haires of your head are numbred Pro. 16. 33. The lot is cast into the lappe but the whole disposition thereof is of the Lord. What matter God hath so ordained to shewe his glory by mercy to the one and wrath to the other Ro. 9. 21. Hath not the potter power of the clay to make of the same lumpe on vessell to honour and an other vnto dishonour What and if God would to shewe his wrath and to make his power to be knowne suffer with long patience the vessels of wrath prepared to destruction And that he might declare the riches of his glorie vpon the vessels of mercy which he hath prepared vnto glorie Pet. 2. 6. 8. Behold I put in Sion a chiefe corner stone elect and precious and he that beleueth therein shall not be ashamed A stone to stumble at and a rocke of offence euen to them which stumble at the word being disobedient vnto the which thing they were euē ordained Neither saluation nor damnation is the finall end of Gods counsaile but his owne glory Ro. 9. 17. For the scripture saith vnto Pharaoh For this same purpose haue I stirred thée vp that I might shewe my power in thée and that my name might be declared throughout all the earth Pro. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for the day of euill For ere the children were borne and when they had neither done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth it was said vnto Rebecca their mother The elder shall serue the younger As it is written I haue loued Iacob and haue hated Esau Well in this cause may men pleade against God but it shall not preuaile Ro. 9. 19. 20. Thou wilt say then vnto me Why doth he yet complaine For who hath resisted his will But O mā who art thou which pleadest against God shal the thing formed say to him that formed it Why hast thou made me thus But rather we ought to reuerence that which is past our reach and turne our minds wholly to praise god in his workes especially for his mercy toward vs. Ro. 11. 33. O the déepenesse of the riches both of the wisdome and knowledge of God! howe vn searchable are his iudgements and his waies past finding out Ps 107. 8. O that men would therefore confesse before the Lord his louing kindnes and praise him for his wonderfull workes that he doeth for the children of men The fourth Chapter By what order God proceedeth to declare and

execute his election VVHen God determined with himself the things before The foundation of that election which is manifest vnto vs. mētioned he by a more manifest order of causes which notwithstanding was eternal as all things are present to him disposed orderly all the degrées whereby he wold bring his elect vnto his kingdom Forasmuch therfore as he is merciful yet could not forget his iustice before al other things it was necessary that a mediator shuld be appointed by whō mā might be perfectly restored and that this shuld be done by the mercy grace which doth appear in the saluation of his elect But mā being so weak that he cannot abide the waight of gods wrath doth so much flatter himselfe in his most miserable blindnesse that he cannot perceiue it because he is wholly in bondage to sin so that the lawe of god is to him as death so farre is he vnable of himselfe to recouer his liberty or to satisfie the lawe of God in the very least ●ote God therefore the most mercifull father of the elect moderating in such sort his iustice with his infinit Iesus Christ our mediator mercy appointed his onely sonne who was the very same substance and God eternall with him that at the time determined he should by the power of the holy ghost be made very man to the end that both the natures being ioyned in Iesus Christ alone first all the corruption of man should Iustification and santification in christ be fully healed in one man who should also accomplish all iustice and moreouer should be able inough to sustaine the iudgement of God and be a Priest sufficient and worthy of himself to appease the wrath of God his father in dying as iust and innocent for them that were vniust sinners couering our disobedience purging all our sinnes which were laid vpon him And finally with one onely offering and sacrifice of himself should sanctifie al the elect mortifieng and burying sin in them by the partaking of his death and buriall quickening them into newnesse of life by his resurrection so that they should finde more in him then they had lost in Adam And to the intent this remedy should not be found ordained in vaine the Lord god determined to giue his son with al things appertaining vnto saluation to thē whō he had determined in himself to choose on the other side to giue thē vnto his son that they being in him he in thē might be cōsummate made perfect in one by these degrées that follow according as it pleased him to bring foorth euery one of his elect into this world For first when it pleaseth him to disclose that secret which he had purposed frō before al beginning at such time as mē least looke for it As mē are blinded and yet think they sée most cleare when as in very déede death and damnation hangeth ouer their heads hée commeth suddenly setteth before their eies the great danger Externall v●ca●ion● wherein they are and that they might be touched more sharply and liuely he addeth to the witnesse of their owne conscience being as it were a sléepe and dead the preaching of his lawe examples of his iudgements to strike them The lawe with the horrour of their sinnes Not that they should remain in that feare but rather that beholding the great danger thereof should flie to that onely mediator Iesus Christ In whom after the sharpe preaching of the lawe he setteth The Gospell foorth the swéete grace of the Gospell but yet with this condition that they beléeue in him who onely can deliuer them from condemnation and giue them right and title to the heauenly inheritance Yet all these things were but vaine if he should only set before mens eyes these secrets by the externall preaching of his word written and published in the Church of God which notwithstanding is the ordinary meanes whereby Iesus Christ is communicate vnto vs. Therefore as touching his elect vnto the externall The inward calling preaching of his word he ioyneth the inward working of his holy spirit the which doth not restore as the Papists VVhat Free-will is after the fall of Adam imagine the remnants or residue of Fréewill For what power soeuer of Fréewill remaineth in vs serueth to no other vse but willingly to sin to flie from God to hate him and so not to heare him nor to beléeue in him neither yet to acknowledge his gift no not so much as to thinke a good thought and finally to be children of wrath malediction But contrariwise changeth their hard hearts of stone into soft hearts of flesh draweth them teacheth them lighteneth their eyes and openeth their sence their heart their eares and vnderstanding First to make thē to know as we haue said before their own misery and next to plāt in them the gift of faith wherby they may perform the condition which is ioyned Faith hath two parts Faith which doth apprehend iustificaon by Christ and sanctification to the preaching of the gospel And that standeth on two points the one wherby we know Christ in generall beléeuing the story of Christ and the prophecies which are writ of him the which part of faith as we shal declare in due place is sometimes giuen to the reprobate The other which is proper and only belonging to the elect consisteth in applying Christ who is vniuersally and indifferently preached to all men to our selues as ours And that euery man make himselfe sure of his election which hath bene hid before al time in Gods secret and afterwards reuealed vnto vs partly by inward testimony of our conscience through the holy Ghost ioyned to the externall preaching of Gods word and partly also by the vertue and power of the same spirit who deliuering the elect from the seruitude of sinne perswadeth and conducteth them to will and worke the things which pleased God These then be the degrées whereby it pleased God to create and forme by his especiall grace that precious and peculiar gift of faith in his elect to the intent that they may imbrace their saluation in Iesus Christ But because this faith in vs is yet weake and only begunne to the end that we may not only perseuer in it but also proffit which thing is most necessary for all men to do first according to the time that our adoption is reuealed vnto vs this Baptisme faith is sealed in our hearts by the sacrament of Baptisme and afterward euery day more and more is confirmed and sealed in vs by the sacrament of the Lords supper Of the The Lords supper which two Sacraments the principall end is that they bée sure and effectuall signes pledges of the communion of the faithfull with Christ who is their wisdome iustice sanctification and redemption For this occasion it is so oftentimes mentioned by Saint Paul that we being iustified by faith haue peace with