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.

Notes appertayning to the matter of Election, gathered by the godly and learned Father. ••. Foxe.

AS touching the doctrine of Election, thrée thinges must be considered.

Fyrst, what Gods elec∣tion [ 1] is, and what is the cause thereof.

Secondly, how Gods election procée∣deth [ 2] in working our saluation.

Thyrdly, to whome Gods election pertayneth, and howe a man maye bee [ 3] certayne thereof.

Betweene Predestination and electi∣on, this difference there is. Predestina∣tion is as well to the reprobate, as to the elect: Election onely pertayneth to them that are saued.

Predestination, in that it respecteth the reprobates, is called reprobation•• in that it respecteth the saued, is called e∣lection, and is thus defined.

Predestination is the eternal decrée∣mēt

of God, purposed before in himself, what shal befall on al men, eyther, to sal∣••ation or dam••ation.

Election is the fr••e mercie and grace of God in his owne wyll, through faith in Christ his sonne, chosing and prefer∣ring to lyfe, such as pleaseth him.

In this definition of election, fyrst go∣eth before the mercy and grace of God, as the causes thereof, whereby are ex∣cluded all workes of the lawe, and me∣rytes of deseruing, whether they goe be∣fore fayth, or come after. So was Iacob chosen and Esau refused, before eyther of them began to worke, &c.

Secondly, in that this mercy and grace of God in this definition, is sayde to be free, thereby is to be noted, the pro∣ceeding and working of God, not to bee bounde to any ordinary place, or to any succession of chayre, not to state, and dig∣nitye of personne, nor to worthynesse of blood, &c. But all goeth by the meere wyll of his owne purpose, As it is writ∣ten: Spiritus vbi vult spirat, &c. And thus was the outwarde race, and stocke of

Abraham after the flesh refused. Which ••••••med to haue the préeminence. ••nd theyr ••••••de after the spyrite raysed ••p to Abraham of the stones, that is, of 〈◊〉〈◊〉 Gentiles. So was the outwarde Temple of Hierusalem, and chayre of M••yses, which seemed to be of price, for∣saken, and Gods chayre aduaunced in other actions. So was talle Saule re∣fused, and lyttle Dauid accepted: The rytche, the prowde, the wyse of this worlde reiected, and the worde of sal∣••ation dayly opened to the poore, and myserable abiectes: The hye Moun∣taynes cast vnder, and the lowe valleys exalted, &c.

Thyrdly, where it is added in his owne wyll, by this falleth downe the free wyll and purpose of man with al his actions, counsayles, and strength of na∣ture: According as it is written: Non est volentis neque currentis sed miserentis dei, &c. It is not in him that wylleth, nor in hym that runneth, but in God that sheweth mercy. So we sée howe Israel ranne long, and yet got nothing:

the Gentyles vnneth began to set out, and yet got the game: So they which came at the fyrst howre, dyd labour more, and yet they whiche came last, were rewarded with the fyrst, Mat 20. The wyll of the Pharisée séemed bet∣ter, but yet the Lordes wyll was ra∣ther to iustifie the Publicane, Luke. 18. The elder sonne had a better wyll to tarry by his Father, and so dyd indeede: and yet the ••atte Calfe was geuen to the younger sonne that ranne awaye, Luke 15. Whereby we haue to vnder∣stand howe the matter goeth not by the wyll of man, but by the wyll of God, as it pleaseth him to accept, According as it is written: Non ex voluntate car∣nis, neque ex voluntate viri sed ex deo nati sun••, &c. Which are borne not of the wyll of the fleshe, nor yet of the wyll of man, but of God. Furthermore, as all then goeth by the wyll of God on∣lye, and not by the wyll of man. So a∣gaine heere is to bee noted, that this wyl of God, neuer goeth without fayth in Christ Iesus his sonne.

And therefore, fowrthlye is this clause added in the diffinition through ••ayth in Christe his sonne: which fayth in Christ to vs warde maketh altogea∣ther: For fyrste it certifyeth vs of Gods election: for 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 wherevp∣pon 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 o∣ther condition annexed. For as the mercy of God, his grace, election, vo∣cation, 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. Ac∣cording as it is wrytten: Crede in do∣minum 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: whe∣ther 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 cho∣sing and electing them which bee orday∣ned to saluation, which order is this. In

them that bée chosen to lyfe fyrst, Gods m••rcye and frée grace bryngeth forth e∣lection: Election worketh vocation, or Gods holy calling: Which vocation through hearing bryngeth knowledge, and fayth of Christ. Fayth through pro∣myse obtayneth iustification: Iustifica∣tion through hope wayteth for glorifica∣tion. 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 perad∣uentures vocation standing vpon Gods election, excludeth all mans wisedome, cunning, learing, intention, power and presumption: Fayth in Christ pro∣ceedyng 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 me∣rites before to come: so doth he dyspence his election, Vt Dominus pro cuiusque meritis fore preuidet, ita dispensat elec∣tionis gratiam. And againe: Nullis prec∣cedentibus

meritis dominum rependere electionis gra••iam, futuris tamen conce∣dere: 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 elec∣tion 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 elec∣tion, if the question bée asked: Why was Abraham chosen, and not Nachor: Why was Iacob chosen, and not Esau: Why was Moyses elected, and Pha∣rao 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 ex∣cluded: 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 Fa∣ther, for so it séemed good in thy syght. Luke. 18.

And so for iustification lyke wise, if the question bee asked: why the Pub∣lycan was iustyfied, and not the Pha∣risce. Luke. 18. Why Marie the synner,

and not Symon the Léeper: Luke. 11. Why harlottes and Publicans, goe be∣fore 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 re∣iected. 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 o∣ther 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 false∣ly pretendeth, but onely by the election and frée gyft of God: so it is onely the immediate cause, wherevnto the pro∣mise of our saluation is annexed, accor∣ding 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 lyn∣ked with Gods mercy ••nd election: that whersoeuer election goeth before, there fayth in Christ must néedes followe af∣ter. 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 not•• or consideration, which is to consi∣der•• whether a man in this lyfe maye be certaine of his election. To answere this question, we haue first to vnder∣stand: 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 eue∣ry 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 electi∣on chosen of God vnto euerlasting ••yfe: for howe can a man be ••aued but by con∣sequence, 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 com∣meth after, that is, by our fayth and be∣léefe in Christ: which fayth although in tyme it followeth after election: yet is it the proper and immediate cause assyg∣ned 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 o∣pened. 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 ra∣ther 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 e∣lection in Christ. For albeit that electi∣on 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 & com∣fort of this election.

Wherefore whosoeuer desireth to be assured that he is one of the elect num∣ber of God: let him not clyme vp to hea∣uen 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 wor∣king 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 specu∣lations: 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 in∣to iudgement. Ioh. ••. Shall haue euer∣lasting

lyfe. Iohn. 3. 7. Shall be saued. Math 28. Act. 16. Shall haue remyssion of all his sinnes. Act. 10. Shall be insti∣fyed. Rom. 3. Gal. 2. Shall haue flooddes flowing out of him of water of lyfe. Ioh. 7. Shall neuer dye. Ioh. 11. Shalbe ray∣sed 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 de∣pendeth the whole condition of our iu∣stifying: 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 ma∣ny 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 iu∣stifie 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 pro∣myse 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 ano∣ther 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 bo∣dy and passion of Christ Iesus crucify∣ed: 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 ap∣prehendeth: 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, ex∣cept 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 saluati∣on: But fayth is the condition where∣by the sayde Passion is to vs effec∣tuall.

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, mer∣cye, election, vocation, the death of

Christ, &c. All which be externe causes working our saluation through fayth. But when we saye that fayth onely iu∣stifyeth 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, repen∣taunce, 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 sal∣uation, but onely this one action of faith in man, vpon Christ Iesus the sonne of God. Not that the action it selfe of belee∣uing: As it is a qualyty in man doeth so deserue: but because it taketh that dig∣nity of the obiect. For as I sayde in the acte of iustifying: Fayth, as it is an ac∣tion in man, is not to be considered a∣lone:

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 ob∣iect, 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 of Christ crucifyed, which fayth to defyne, is this.

To beléeue Iesus Christ to bée the sonne of the lyuing God, sent into this worlde: by his death to satisfye for our sinnes, and so to receaue the same.

And thus much touching election and fayth, with the order and explycation of the causes necessary to bée considered in our saluation: whereby maye appeare howe for tho pretenced Catholiques doo swarue from the ryght minde of the Scriptures. For where the Scriptures in declaring the causes of saluation, doo sende vs onely to fayth, as the onely condition, whereby these causes haue

theyr workyng: these Catholiques doo quyte leaue out fayth, and in stéed•• thereof, place in other condicions of merytes, wylworkes, pardons, masses, and especiall auricular confession, with penaunce, and satisfaction for our sinnes. &c.

FINIS.

Notes

• Difference betvveene predestina∣tion and Election.
• Definition of predesti∣nation.
• Election defined.
• The partes of defi••••tion examined.
• Mercy and grace.
• Free mercy and grace.
• The free mercy and grace of God in his ovvne vvyll.
• Rom. 9.
• Ma••h. 20
• Luke. 18
• Luke. 15
• Ioh. 1.
• ••ods mercy in sau••ng the elect ouer in••lu∣deth the condicion of faith in ••n Ch••••st.
• The free mercy and grace of God in his ovvne good vvyll through faith in christ his sonne o••r Lord.
• Faith is the onlie con∣dition vvhereby Gods grace doth saue vs.
• Act. 16.
• Fayth only is the imme¦diate cause of our iu∣stifiyng.
• The second considera∣tion
• Grace. Election. Vocation. Fayth. Iustificatiō. ••lo••ificati∣on.
• Mans fr••••, vvyll.
• Blinde for∣tune.
• Mans vvise∣dome.
• Mans learn∣ning.
• Mans me∣rites.
• VVorkes of the lavv ex∣cluded from the causes of our sal∣uation.
• Papi••ts ••onfound the doctrine of election.
• Election••
• That voca∣tion he mea¦neth here vvhich is af∣ter purpose.
• Vocation bringeth ••ayth.
• Iustification by faith only.
• The ••apist•• falselie pre∣tendeth that Actus cre∣dendi, is in mannes povver. Col. 1. lyn. 4.
• Hovv faith ••nd el••ction are linked together in the act of iustifying.
• The third considera∣••••n.
• Election knovvn•• to ••od ••••mply.
• Election knovven to man by meanes.
• Faith is th•• meanes vvhereby vve be cer∣tified of our saluation.
• De electio∣ne iudican∣dum est A posteriore••
• Election first knovvn to God, and last opened to man.
• Euerie man to sta••e him selfe vpon Gods gene∣rall promise.
• ••••vvhat faith is••••
• Diuerse kindes of faith.
• Euery truth hath his faith, But euerie truth iustifieth not
• no more doeth euerie faith••
• Faith the action •••• vv Christ the•• obiect•• of faith.
• Faith and Christ are relatiues.
• Christ vvith out faith sa∣ueth not.
• Faith vvith∣out Christ•• saueth no••.
• ••••orace Election. Vocation Christes death, cau∣ses externe of our sal∣uation.
• ••aith onelie intern cause of mans saluation.
• Faith is an action in man, but not of man.
• Vertues and vvorkes of charitie, though they bee good gifts of God in man, yet they serue not to iusti∣fication.
• Faith loo∣keth his dig¦nitie of his obiect.
• Looking vp to the brasē Serpent, and beleeuing vppon the bodie of Christ com∣pared.
• The errour of the Papi∣stes, periec∣ting the minde of Gods Testa∣ment, hovve and vvhere∣in.