Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	eternal_a	ghost_n	holy_a	29,948	5	5.9119	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19650	An apologie, or defence, of those Englishe writers [and] preachers which Cerberus the three headed dog of hell, chargeth wyth false doctrine, vnder the name of predestination. Written by Robert Crowley clerke, and vicare of Sainct Giles without Creple-gate in London	Crowley, Robert, 1518?-1588.	1566 (1566)	STC 6076; ESTC S119169	136,938	214

all those things that be And in asmuch as he is the cause of all things he is the cause of his owne wisedome Neyther was God at any time without his owne wisedome therefore he is the euerlasting cause of his owne euerlasting wisedome neyther is he in time more auncient than his owne wisdome Furthermore if to be an euerlasting Father be a thing that is in God and that he hath not at any time not bene a Father then hath he neuer bene without a sonne Whatsoeuer is past is not now Whatsoeuer is to come is not yet Therefore whatsoeuer is past or to come is wanting but with God there is nothing wanting There is with God therefore nothing past or to come but all present These sayings of Austen do séeme to me sufficient to staie a man in that minde that I am of concerning the cause of Gods Election and Reprobation His will and purpose which could neuer be wanting in him neyther can by any meanes be altered chaunged or letted maye well be called the cause why he hath chosen some and reiected some other some And this Election is in him euerlasting as he himselfe is neither may it be thought that there was euer any time wherein he had not elected those that be elected and refused those that be refused But we holde not that this is done without Christ and therefore Cerberus laboureth more than néedeth to proue by Scriptures that our Election is in Christ For we accompt Christ to be eternall as his Father is and his incarnation to be alwayes present with God And therefore that the Election that is in Gods purpose and wil is not without Christ the mercyseate and mediatour betwixt God and man Thus much for the first of Cerberus his two reasons Now a fewe wordes to his second reason and so an end First Cerberus doeth in this reason flatly affirme that God did not loue the worlde nor giue his sonne for the worlde before his wrath was appeased by the mediation of his sonne Wherevpon it followeth that there was a time wherein God was wroth with the worlde and not pacified by his Sonne Which doctrine is as muche as to denie Christ to be a mediatour But in the closing vp of the matter he ouerthroweth that againe affirming that Christ hath pacified the wrath of his father not onely nowe in tyme but also euerlastingly in the most highe and eternall purpose of God before the foundation of the worlde was layed Hitherto he hath fought against vs but nowe in the conclusiō he ioyneth with vs calling the purpose of God eternall and most high And what is that but to affirme all that we teache concerning the cause of Election and Reprobation As touching the mediation of Christ we holde that which S. Austen wryteth in his Homelie De ouibus Non mediator homo praeter Deitatem Non mediator Deus praeter humanitatem Ecce mediator Diuinitas sine humanitate non est mediatrix Humanitas sine diuinitate non est mediatrix Sed inter diuinitatem solam humanitatem solam mediatrix est humana diuinitas diuina humanitas Christi Man without the Godhead is not mediatour God without the manhode is not mediatour Loe here is the mediatour The diuinitie without the humanitie is not mediatrix The humanitie without the diuinitie is not mediatrix but the humane diuinitie and the diuine humanitie of Christ is the mediatrix betwéene the diuinitie alone and the humanitie alone And this mediation doe we holde as in his conclusion at vnwares I think Cerberus hath confessed to be euerlasting in the eternall and most highe purpose of God according to the saying of Saint Iohn in the seconde of his first Epistle We haue an Aduocate with God the Father which is Iesus Christ the righteous To whome with his Father and the holy Ghost be all honour and glorie Amen Thus in as fewe wordes as I could I haue defended that doctrine of Gods Prouidence Predestination which I and others haue taught and as occasion serueth doe teach both in preaching and wryting Beséeching the Christian Reader to call vpon God for the ayde of his holy spirite to assist vs and to make vs able to continue in the teaching of true doctrine in this and all other Articles that concerne Christian religion that by vs as the ministers of God the congregation of Iesus Christ maye be edified And if the Authour of the answere doe finde himselfe grieued for that I haue talked of him vnder the name of Cerberus my desire is that he woulde make his right name knowne to me eyther by worde or wryting and if he thinke himselfe able to disproue ought that I haue written in this defence he shall eyther finde me able to mayntayne my wryting by good authoritie or else readie to yelde to better But if he will lurcke still in secret and cast abroade suche libelles as is this answere to his friends letter I wil not trouble my selfe any more in defending my selfe others against him that dare not shew his face Farewell If thou profite in reading I haue the gayne that I sought in writing Seene and allowed according to the order appoynted Gene. 18. Rom. 5. b. Sapiae Sapi. 2. Roma 5. 4. Esdr 6. Psalm 51. Roma 5. 1. Iohn 2. Roma 5. 4. Esdr 6. Roma 5. Rom. 4. 1. Thess 5. 1. Corin. 3. 1. Corin. 6. 1. Corin. 15. 2. Timo. 2. 2. Corin. 3. Iohn 15. De Ciuitate Dei lib. 20. Cap. 7. August li. 5. de bapt capit 27. August Tract 45. in Iohn August tractat 107. super Ioh. August de peccatorum meritis remissione Roma 5. 1. Timoth. 6. 2. Corinth 3. Phillip 2. Roma 11. 1. Iohn 1. Iacob 3. Phillip 2. Phillip 4. 4. Esdr 9. Rom. 7. Rom. 8. Genes 42. 1. Corinth 3. De verbis Apost Ser. 4. Iohn 6. Act. 9. Iohn 18. De verbis Apost Ser. 15. Phil. 2 De verbis Apost Ser. 11. Rom. 8. Math. 24. Retract 2. in fine Vide. Lib. 2. De pecc meritis remiss Cap. 6. 7. Phil. 4. 4. Esdr 4. August lib. 3 Questi vete test Quest 84 Retractat lib. 2. cap. 55. 1. Iohn 2. Eccle. 15. August prol 1. lib. Retract Rom. 11. Galath 3. Iacob 1. Rom. 11. Act. 4. Exod. 7. 4. Reg. 19. Genes 45. 1. Tim. 2. Super. Ezech. Cap. 33. Augusti De essentia Diuinitatis August De gratia libero arbitrio Cap. 21. Eccles 4. Hebr. 11. Genes 4. Rom. 14. 4. Reg. 19. 2. Reg. 16. 2. Reg. 12. Iob. 1. Eccles 4. Psal 138. Act. 17. Rom. 8. 4. Reg. 19. Esay 10. 2. Reg. 12. Articulo 11. fals Aug. imp August de Ciuit. Dei 18. Cap. 49. August in Psalm 34. August in Iohn tract 59. August in Iob. tract 62. August in Iohn tract 107 August lib. 2 Quest sup Ex. Questione 18. Iohannis 〈◊〉 August lib. Retrac cap. 26 Sapient 1. Eccles 11. August De Ciuit. Dei lib. 5. Cap. 10. August lib. 5 De Ciui dei 9 August lib. 〈◊〉 De Ciuit. 9. August lib. 5 10. Cap. de Ciuit Dei Epist. 59. ad Paulinum Aug. De Ciuit lib. 5. cap. 9 Psalm 62. Enchirid. ad L●tur cap. 100. Aug. De Ciuit lib. 5. cap. 9 Rom. 9. 2. Timoth. 2. Enchirid. ad Laur. cap. 96. Prouerb 16. Esay 10. Rom. 9. August lib. 5 Cap. 3. contr Iulian. Rom. 9. Ezechi 14. Rom. ●3 Esai 45. Phil. 4. Galat. 5. August De Ciui Dei lib. 5. Cap. 10. Sapient 12. Deut. 9. Rom. 6. Rom. 7. Rom. 6. Osee 13. 1. Iohan. 4. Sapient 11. Sapient 12. Aug. Paulino Quest. 6. Iacob 2. b. Psal 45. b

Retractations and not reuoked But Cerberus purpose was craftily to cause all that would harken vnto him to estéeme both Caluin vs as most arrogant heretikes that wyll not sticke to compare one of our time with that auncient Father and to accept his iudgement without either reason or learning directly against the iudgement of him whom al the Church of Christ hath these many hundred yeres worthily reuerenced For who séeth not that Cerberus can not be one of those Gospellers that do accompt Caluin to be fully sufficient in auctoritie to encounter with Austen sith he writeth so bitterly against all thē that eyther write or preach that that Caluin hath in writing most euidently proued and defended Yea he alleageth Austen against Caluins doctrine and woulde seme thereby to triumphe ouer him and all that be of his minde As for the place that he cyteth out of Caluin I leaue for Cerberus to seke out at his leysure and when he hath founde it to note where it may be sound● But I beleue it will be harde for him to find in Caluines workes that sentence in those wordes Cerberus There remaineth then as before I promised briefly to note those thyngs which I thinke worthye to be reproued about the doctrine of Predestination as it is now a dayes taught of many Wherin least I should seme to speake without assured grounde and bicause wordes in preaching in talke or disputation wherof I haue heard great abundance in thys matter may rashly passe with small aduisement and eyther easely be denied or soone forgotten I am determined to touch nothyng but their very wordes whych are set forth in Print And bicause the taking and aunsweryng of their whole bookes were a matter long and tedious being commonlye stuffed on the one side wyth an heape of opprobrious and outragious wordes against such priuate persons as they take in hand to write agaynst and on the other side filled rather wyth obscure subtelties than wyth plaine affirmations I haue thought it best therfore to take certayne sentences whych contayne manifest affirmatiōs out of diuers late printed Englyshe bookes wherein the summe and effect of this doctrine which manye doe for iust cause mislike is fully plainelye and simplye declared Crowley Nowe Cerberus beginneth to growe to the performance of his promise in noting those things in the doctrine of predestinatiō now preached as seme to him mete to be reproued And by the way he will not taunt vs but thus he sayth that in preaching talking and reasoning wordes may passe vs rashly and with small aduisement and be either easely denied or sone forgotten Wherfore he will touche nothing but that which we haue written and set forth in Print Well contented but yet I would Cerberus should knowe that we neither preache talke nor dispute with such rashnesse or small aduisement but that we are able and will by Gods helpe stande to all that we haue spoken therein and he is able to charge vs withall As for the outragious wordes that we vse towardes them that we write against shalbe found modest inough when they shalbe compared with the words that in this hys aunswere he vseth towards vs. Let him therfore procede in noting those things that he misliketh Cerberus I reade in an Englyshe booke set forth by Robert Crowley and entituled the confutation of .xiii. Articles c. these wordes Adam therfore beyng so perfect a creature that there was in him no lust to sinne and yet so weake that of himselfe he was not able to withstand the assault of the subtile serpent no remedye the onely cause of his fall must nedes be the predestination of God Thou seest dearly beloued in the conclusion of this sentence one point declared wherin the controuersie doth consist For where he plainlye affirmeth that Gods predestination is the only cause of Adams fall which is the sountayne of all sinne other hauing a much more reuerend opinion of God and of hys holye predestination do set their fote or rather their heart and soule agaynst their sayd conclusion Estemyng it far better to be torne in manye thousande pieces than to thynke or say that Gods fore-ordinance or predestination is the cause of any sinne or euil I besech thee let not thine eies be blinded or thy minde musfled wyth malice eyther agaynst the one partie or the other but in the ballāce of vpright iudgement waye the difference The one sayth as in this conclusion manifestlye appeareth and as afterwarde yet more plainly he affirmeth that the predestination of God is the onelye cause of Adams sinne and so consequently of all euill The other affirmeth directly contrary That God or his predestination is the cause of no sinne or euyll but the only cause of all goodnesse and vertue And herewyth agreeth the holye and diuine Apostle Sainct Iohn in hys Epistle saying All that is in the worlde as the concupiscence of the fleshe the lust of the eyes and the pride of life is not of the Father Al good things that are in the worlde are no doubt of God our heauenly Father but whatsoeuer in the worlde is concupiscence lust sinne euill or wickednesse the same is not of God our heauenlye Father S. Iohn doeth piainly and precisely affirme The lyke playnenesse vseth also the holye man Iesus the sonne of Sirach in these wordes Say not thou it is the Lordes fault that I am gone by for thou shalt not doe the thing that God hateth saye not thou he hath caused me to go wrong for he hath no neede of the vngodlye The verye same thing is plainely declared in these Scriptures folowyng and in other places almost innumerable Psal 5. Pro. 19. Ieremie 7. 19. Oseae 13. Iob. 34. 36. Rom. 7. 1. Corin. 14. Iacob 1. Exod. 34. Deut. 5. 2. Reg. 14. Psal 81. 144. Prou. 1. Sap. 1. 2 11. 12. 15. Eccles 2. 18. Esay 5. 30. 55. 65. Lament Iere. 3 Ezech. 18. 24. 33. Ioel. 2. 4. Esdr 1. 2. 7. 8. Math. 23. Act. 17. 1. Timoth. 2. 4. 2. Pet. 3. The same sayth Austen also plainely in these wordes Non ergo casus ruentium nee malignitatem iniquorū neque cupiditates peccantium praedestinatio Dei aut exitauit aut suasit aut impulit sed plane praedestinauit iudicium suuin quo vnicuique retributurus est pro vt gessit siue bonum siue malum quod Iudicium futurum non esset si homines Dei voluntate peccarent Neither the falles of them that fall nor the wickednesse of them that be wicked nor the luste of them that offende hath the predestination of God eyther prouoked moued or compelled but without doubt he hathe forcordeyned his iudgement wherby he will recompence euerye man according as he hath done whether it be good or euyll the whiche shoulde be no iudgement if men did sinne by the will of God Crowley I do acknowledge that this English booke that Cerberus saith he hath read was of

the ballaunce against S. Paules wordes to the Romaines I leaue to himselfe to be weyed wyth the hand of good aduisement c. And let him put in as many graines of wilfull partialitie as he will for the saying is none of ours For we teach that sinne is the cause of eternall death in those that be not Gods elect and were it not that Christ hath washed his chosen slocke in his owne heart bloud sinne would be theyr destruction too It is but for his owne pleasure therfore that Cerberus doth thus turne round after his owne tayle Cerberus And vpon the same Article dependeth also an other part of doctrine which they teach worthy to be misliked of all men as wel for that it importeth a sophisticall search of bottomlesse secretes in the verie essence and nature of God as also for that it clearely withdraweth vs from Christ the only staie and comfort of our weake conscience deliuered vnto vs in the word of God for that they might be sure to holde fast the former principle that all things come of Gods predestination as running streames out of a deepe fountaine They affirme that the free mercie of God in Christ is but an inferiour cause of Election and that we are taught to ascende vnto a higher cause as vnto the eternall purpose and predestination of God which he determined onely in himselfe So sayth the printed booke before named translated out of French into English That same thing we reade also lately set forth in English print in the glose of the last trāslated Bible Rom. cap. 9. wyth these wordes As the only wyl and purpose of God is the chiefe cause of Election and Reprobation so his free mercie in Christ is an inferiour cause of saluation c. But for my part I trust in minde neuer to ascēd vnto that high cause of Election and in heart neuer to taste of that eternall purpose or predestination which God hath determined only in himselfe without or aboue his free mercie which is in Christ For surelie that eternall purpose whych cometh not of Gods free mercie in Christ is to destroy and not to saue Agayne if that eternall purpose spring out of Gods free mercie then is that free mercie of God the chiefe cause and not an inferiour cause why he purposeth to saue vs for a great dishonor it were to the mercie of God to be put to an inferiour place touching election and saluation of man For if euer Gods mercie be aboue all it is in the sauing of miserable man and mercie there is not in God towarde man but onely in Christ Therefore S. Paule Ephes 3. b. calleth it the eternall purpose which he purposed in Christ Iesus our Lord In Christ therefore was this eternall purpose and for hys onely sake God the Father eternally purposed to elect and saue vs. Consider and marke it well whence commeth thys purpose or wyll of God to saue vs but of his free mercie If hys purpose to saue vs spring out of his free mercie why is then his mercie inferior to his purpose or how is the fountaine inferior to the springs that come therof Also what may be sayd in God at any time or in any respect to be higher or greater than his mercie seeing it is written that his mercie is as great as him selfe Ecclesiast 2. d. Yea and most specially it is so to be sayd that his mercie passeth all when we speak of this matter For of thys it is written that mercie reioyceth agaynst iudgement and why all the iudgementes of God in thys behalfe are not to be compared vnto hys mercie for though it were not true whych Dauid sayeth that his mercie is aboue all his workes yet were it cleare that in Election and Redemption and saluation of man Gods mercie in Christ hath euer the highest place and those which in the saluation of our soules make the free mercie of God an inferiour cause how base a roume will they assigne vnto hys free mercie in nourishing and preseruing our bodies Let them reach as hygh as they can I trust to go no furder but to hold me fast by the euerlasting mercie of God and by the hemme of Christes garment for the Scripture describeth God vnto me wythout Christ as a wrathfull and moste terrible Iudge but in Christ and for hys sake as a father whose wrath is pacified and he well pleased reconciled agreed and at one and to speak of a hygher cause or purpose to elect and saue only in God beside or without this free mercie in Christ or that Christ and Gods free mercie in hym is not the chiefest cause which worked and obteyneth the decree and purpose of God to elect and saue it is plainely nothing else but to deny the mercy of God in election reconciliation redemption and saluation by Christ in Christ and for Christ As easily it may be perceyued if a man do but weigh and consider what eternall purpose an Election and a reconciliation is seing Christ is our Aduocate Mediator Peace Reconciliation Atonement as in these Scriptures following and many other it doth plainly appeare Psal 84. a. Math. 1. a. Ephe. 1. a. 2. b. Rom 5. a. b. Coloss 1. c. 2. Corin. 5 d. 1. Ioā 2. a. Heb. 5. b. c. and. 7. a. b. c. d. e. 2. Timoth. 1. c. And although it be true according to the Scriptures that God so loued the worlde that he gaue his onely begottē sonne c. yet did he neither loue the world nor gyue hys sonne wythout the intercession mediatiō of his sonne for if God loued the world without the reconciliation and mediatiō or before he was reconciled intreated and pacified by Christ then is Christ in vaine come to late to be our mediatour seing God the Father is without him alredy reconciled But horrible false is thys opinion For like as the sonne of a King might entreat his Father for the seruant whom for hys offences the King in hys displeasure were ready to cast not onely out of hys seruice but also into perpetuall prison euen so Christ our onely Sauiour and Gods only sonne did offer vp himselfe as a raunsome vnto his Father for vs whereby he pacified the wrath of hys Father and adioyned vs with himselfe to be sonne and heyres of hys Fathers glorie And this hath Christ done not only now in tyme but also euerlastingly in the most hygh and eternall purpose of God before the foundation of the world was layde Thus I end thinking it sufficient for this presēt that I haue in these few wordes pourged my selfe of those thīgs which you lay to my charge set forth vnto your iudgement the errors of Pelagius that you may the better diseerne who they are whych are worthie to be called after that sect and also plainly declared in what pointes my conscience differeth from certayne teachers of our time and vpon what groūd I am moued so to misslike some part of