Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	heart_n	word_n	1,814	5	3.8480	3	false

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

daylie against distrust vvith heauenlie armour 15 vve maie learne not to behaue our selues negligentlie but to continue stoutlie to honour him to loue feare and call vppon him 16 so that vve maie daylie more and more as touching vs as Peter sayeth Make our callinge and election sure And moreouer howe shall hee abyde sure and stedfaste against so many noisome temptacions vvithin and vvithout and against so many as the vvorlde termeth them assaultes of Fortune vvhiche hath not firste assuredlie grounded in his minde that vvhiche is moste true to vvyt that God according to his good pleasure doeth all thinges vvhatsoeuer they bee and vvhat instrumentes so euer hee vse to the profite of those that are his amongst vvhose number he must bee reckoned vvhich is set in this daunger Proues out of the worde of God. Rom. 8. 29. For whome he hath fore● knowne those also hath he foreordeyned to bée made lyke vnto the Image of his sonne that he might be the fyrst borne among many brethren 30. And whome he hath forehordeined those also hath he called an whome he hath called those also hath hée iustified or made righteous and whome he hath iustified those also hath hée glorified Eph. 1. 4. As he hath chosen vs in him before the foundations of the worlde were layd that wee shoulde be holy and vn blameable before him through loue 5. Who hath foreordeined vs whome he would adopt or chose vnto his sonnes through Christ in him selfe according to the good pleasure of his wyll 9. The mistery or secréete of his wyl being opened vnto vs according vnto his frée good will which he had purposed in him selfe Ioh. 10. 27. My shepe heare my voice and I knowe they follow mée Rom. 5. 2. Through whome also by ●aith we had this entry into this grace ●y which we stand and glory vnder the hope of the glory of God. Rom. 8. 38. For I am persuaded that neyther death nor lyfe neyther Angels ●or principalities neither powers neither things present nor things to come 39. Neyther height nor depth neyther any other thing creat●d can separate vs from the loue of God which is in Christ Iesu our Lord. ● Cor. 2. 10. But God hath reuealed or op●ned them vnto vs by his spirit For the spirit searcheth all thinges euen the depthes of God. 1. Iohn 3. 24. Hée tht kéepeth his cōmaundementes dwelleth in him and h● in him And by this doo we knowe that he dwelleth in vs towyt by his spirite which he hath geuen vs. Psal. 95. 7. 8. To day if ye wyll heare his voice harden not your hearts as in Meriba as in the day of Massa in the wildernes Ioh. 10. 27. My ●héepe heare my voice and I know them and they follow mée 2. Cor. 13. 5. Trye your selues whe●ther you bée in fayth or no proue your selues Whether you knowe your sel●es or no to wyt Iesus Christ to be in you Gal. 4. 6. Because you are the sonnes of God God hath sent forth the Spirit of his sonne into your heartes crying Abba Father 1. Ioh. 3. 24. He that kéepeth his commaundementes dwelleth in hym and he in him and by this do we know that he dwelleth in vs to wit by the spyryt which he hath geuen vs. 1. Cor. 2. 10. But vnto vs hath God reueled or opened them by his spirite For the spirit searcheth al things euen the very depthes of God c. Rom. 6. All most in the whole Chapter 1. Iohn 3. 9. Whosoeuer is borne of God doeth not commytte sinne because his seede abideth in him neyther can he sinne because that he is borne of God. Rom. 6. 11. Lykewise gather ye also that ye your selues are both dead vnto s●nne and do also liue vnto God through Christ Iesu our Lord. 12. Let not sinne therefore reigne in your mortall body that you should obey sinne in the lustes of the body Ephes. 4. 29. Let no filthie speache come foorth of your mouth but if any be profitable for the vse of edifying that it maye mynyster grace vnto the hearers 30. And doo yée not make sadde that holy spirite of God by which ye are sealed vnto the daye of redemption Rom. 8. 26. Lykewise the spyrite also helpeth our infirmyties or we a●●enesses for we knowe not what to praye as wée ought but the spyrite it selfe ma●eth request for vs with sighes that can not be expressed Rom. 7. 24. Wretche that I am who shal delyuer mée from this bodie of death Rom. 8. 15. For ye haue not receaued the spirite of bondage vnto ●eare but ye haue receyued the spyrite of adoption through whome wée crye Abba Father 16. Which verie spirite beareth witnesse togeather with our spirite that we are the sonnes of God. Rom. 8. 27. But he that searcheth the heartes knoweth what is the meaning of the spirite because that hée maketh request for the Saints according to the wyll of God. Eph. 1. 13. In whome ye also haue hoped hauing heard the word of truth c. 14. Which is the earnest of our inheritaunce c. Eph. 4. 30. And make not sadde that holye spirite of God by whome you are sealed vnto the daye of redemption 2. Cor. 1. 22. Who also hath sealed vs and hath geuen the earnest of the spirite in our hearts Rom. 11. 29. For the gifte and calling of God are such that he can not repent him of them Hebr. 6. 17. Wherein God wylling abundauntly to shewe vnto the heyre● of promyse the v●chaungeablenesse of his counsel bound him self by an oath 2. Tim. 2. 19. But the foundation of God standeth sure hauing this seale The Lorde knoweth who are his And let euery one that nameth the name of of Christ depart from vnrightousnesse Rom. 8. 38. For I am persuaded that neither death nor lyfe neither Angels nor principalytyes nor powers neither things present nor thinges to come 39. Neyther height nor depth neyther any thing created can separate vs from the loue of God which is in Christ Iesu our Lord. Ioh. 3. 33. He that receyueth his witnesse hath sealed that God is true Rom. 4. 20. But he was made strong by fayth geuing the glory vnto God. 21. And being fully persuaded that h● was also able to doo that which hée had promised Rom. 5. 5. Hope maketh not a shamed because the loue of God is shed abroade in our● heartes by the holy ghost which is geuen vs. Heb. 4. 16. Let vs therefore boldly approche vnto the throne of grace that we maie obtaine mercie and finde grace to helpe in tyme of néede 1. Cor. 1. 9. God is faithfull by whome ye are called into the fellowshippe of his sonne Iesus Christ our Lord. 1. Thes. 5. 24. He is faithful which hath called you who also wyll bring it to passe Heb. 10. 22. Let vs approche with a true heart and certaine perswasion of faith with pure heartes from an euyll conscience 23. And hauing our body washed with pure water let vs holde fast the

of the worde of God. Rmo. 10. 8. But what saith it the word is neare the euen in thy mouth and in thine heart This is that word of fayth which we preach 17. Then fayth is by hearing and hearing by the word of God. 2. Cor. 5. 18. And all these things are of God which hath reconcyled vs vnto himselfe through Iesus Christ and hath geuen the mynistery of reconciliation vnto vs. 19. For God was in Christ reconcyling the world vnto him selfe not imputing or laying theyr sinnes vnto them and hath put in vs this worde of rec●ncyliation Iam. 1. 18. He because he would begat vs with the worde of truthe that wee should be as certaine first fruites of his creatures 1. Pet. 1. 23. Being borne a new not of mortall s●●de but of immortall by the worde of the lyuing God which endureth for euer 25. But the worde of the Lorde endureth for euer And this is that worde which is preached among you Act. 16. 14. Whose heart the Lorde had opened that she shoulde geue héede to those thinges which were spoken of Paule Eph. 1. 9. The mysterie or secréete of this wyll being opened vnto vs according vnto his frée good pleasure which he had purposed in him selfe Colos. 1. 27. Unto whom God would make knowē what are the riches of this glorious mysterie or secréet among the Gentyles that is of Christ among you who is that hope of glory Rom. 6. 20. For when as you were the seruanntes of sinne you were frée from righteousnesse Ioh. 6. 44. No man can come vnto mée vnlesse my Father which sent mée drawe him 65. Therefore I sayde vnto you that no man can come vnto mée vnlesse it be geuen vnto him of my Father Gen. 3. 8. And by an by they heard the voyce of the Lorde God walking in the garden in the coole of the day and Adam and his wyfe hyd them selues from the face of the Lord God in the myddest of the garden Rom. 5. 10. For if when we were enemyes wee were reconcyled or made freends with God c. Rom. 8. 7. Because that the vnderstanding of the flesh is enimyty against God. Ioh. 8. 47. He that is of God heareth the words of God ye therfore heare not because ye are not of God. Esai 53. 1. Who wyll beléeue our reporte and vnto whom is the arme of the Lord reueled or opened Ioh. 12. 36. 40. Therefore could they not beleeue because Esaias hath sayd againe he hath blynded theyr eyes and hardened their hearts lest they should se with theyr eyes and vnderstand with theyr heart and ●●rne and I shoulde heale them Mat. 13. 13. Therefore speake I vnto them by parables because that séeyng they doo not sée and hearing they do not heare nor vnderstand Mat. 13. 11. Because that vnto you it is geuen to know the secrets of the kingdom of heauen but vnto them it is not geuen Ioh. 3. 3. Uerily verily I say vnto thée except a man be borne againe he can not sée the kingdom of God. Ioh. 4. 10. If thou diddest know that gifte of God and who he is that sayth vnto thée c. 1. Cor. 2. 14. But the naturall or fleshly man can not conceiue those thinges which are of the spirit of God for they are vnto him folyshnesse and he can not know them because that they are spiritually di●cerued 2. Cor. 3. 5. Not that wée are able of our selues to thinke any thing as of our selues Ephes. 2. 1. And you hath he together quickened when as ye were dead in offences and sinnes 3. Wherin in times past ye walked as is the course of this worlde after the prince that hath power ouer the ayre euen the spyrite that nowe worketh in men that are disobedient 3. Among whome also we all had our conuersation in time past in the lustes of our fleshe doing such things as lyked our fleshe and myndes and were by nature the chyldren of wrath as well as others Ezec. 11. 19. And I wyl geue vnto them one heart and I wyll put a new spyr●ts within theyr bowelles and I wyll take away the stony heart from theyr fleshe and wyl geue vnto them a fleshie heart Psal. 51. 12. Create a cleane heart in mée O God and renue a ryght spyrite within my bowelles Ioh. 6. 44. No man can come vnto me except my father which sent mée drawe him Ioh. 6. 45. It is written in the prophets and they shall be all taught of God whosoeuer therfore hath heard of my father and learned commeth vnto mée Psal. 119. 130. The doore or entrance of thy wordes doth lyghten and maketh the simple to vnderstand Ephes. 1. 17. That the God of our Lord Iesus Christthe father of glory maye geue vnto you the spirite of wisedome and reuelation through the knowledge of him 18. That the eyes of your minde being lyghtened ye may know what the hope is of his calling Esai 50. 5. The Lord God opened mine eare and I was not rebellious neither turned I backe Psal. 119. 18. Open myne eyes and I shall beholde the wonders of thy lawe 73. Thy handes haue made mee and prepared mée make mée to vnderstand and I shal learne thy cōmaundements 130. The doore or entraunce of thy words lighteneth it maketh the simple to vnderstand Col. 1. 9. Wherfore we also since the day that we heard of it cease not to pray for you and to desire that ye may be filled with all knowlege of his wyll with all wisdom c. The tenth Aphorisme AND fyrst this spyrite in the elect or chosen causeth that they be touched in deede with the feeling of that theyr calamitie or miserie secondlie it createth faith in them that they maie be able to performe the condition annexed or● k●yt vnto the preaching of the gospell Nowe this faith is after a manner two folde The one by the vvhich Christ is generallie and vniuersallie knowen 1 to wyt by the vvhich vvee doo geue assent vnto the historie of Christ and vnto the Prophecies vvritten of him vvhich faith is also sometymes graunted to the verie reprobates or ofcastes Another which is proper and peculiar vnto the electe or chosen standeth in this that vve applie vnto our selues as our owne Christe vniuersallie and indifferentlie offered to all men and be euerie one of vs made assured of our election which in deede afore time from euerlasting vvas hiddē in the secrete of God but was afterward declared vnto vs 2 partlie by the inward te●●monie or vvytnesse of our conscience ●●rough the spirite of God being ioy●●d vnto the externall or outward prea●●ing 3 and partlie also by the power ●nd effycacie or vertue of the same spi●●te vvhich bringeth to this poiut eue●●e one of the electe or chosen being set 〈◊〉 lybertie from the bondage of sinne ●hat they beginne to wyl and to doo the ●hinges vvhich are of God. Proues out of the worde of God. Ierem. 31. 19. For after that I conuer●ed I

Christ. The twelfth Aphorisme FOR 1 whosoeuer hath obtained the gifte of true faith the same also trusting vnto the lyke lyberalitie of God ought in deede to bee carefull for perceuerance or continuance to the ende but not to stande in doubt of the same but rather in all kinde of temptations and afflictions to call vppon God 2 vvith assured hope to obtaine that which hee asketh so farre forth as is expedient or meete for asmuch as hee knoweth him selfe to be the sonne of God who cannot disceaue him 3 Furthermore he doth neuer goe so farre astray out of the right waye but that through the benefite of the same grace at the length hee commeth into the way againe But be it that sometimes faith lye buried in the chosen for a season insomuch that it may seeme to be wholie extinguished or quenched to wyt that thereby they maye knowe their owne imbicilitie or weaknesse yet it neuer goeth so farre awaie that the loue of God and their neighbour is vtterlie plucked out of their mindes For no man is iustified or made righteous in Christ but hee is also sanctified or made holie in him 4 yea and moreouer is created vnto good vvorkes the vvhich the Lord hath ordained that vve should vvalke in them Proues out of the word of God Numb 23. 19. God is not man that he can lye nor the sonne of man that he can repent hath he sayd and shal he not doo it Hath he spoken and shall he not performe it Psal. 23. 6. Yet kindnesse and mercie shall follow me all the daies of my lyfe and I shall remaine in the house of the Lord along season Psal 27. 1. The Lord is my light and my saluation of whom shall I be afraid the Lord is the strength of my lyfe of whome shall I stand in feare 3. Though they pitch Tentes against me my heart shall not feare if warre be raysed agaist mée I doo trust in him Ioh. 6. 37. What soeuer my father geueth mee shall come vnto mée and him that commeth vnto mée doo I not cast forth Ioh. 17. 15. I pray not that thou take thē out of the world but that thou kéepe them from euyll Ioh. 10. 28. And I geue vnto them euerlasting lyfe and they shall not perish for euer neither shal any man take them out of my hande 29. My father which gaue them vnto mee is greater then all and none is able to take them out of my fathers hand Rom. 5. 2. Through whom also we had this entrance by faith into this grace by the which we stand and doo glory vnder hope of the glory of God. 3. And not that only but also we doo glory in afflictions knowing that affliction worketh patience 4. And patience experience and experyence hope 5. And hope maketh not ashamed because that the loue of God is shed abrode is geuen vnto vs. Rom. 11. 20. Thou standest by faith be not hye minded but feare 1. Cor. 2. 12. But we haue not receyued the spirite of the worlde but the spirite which is of God that we maye knowe what things God hath fréelie bestowed vpon vs. 16. For who hath knowen the minde of the Lorde that he wyll instruct him but we haue the minde of Christ. 1. Cor. 10. 12. He that seemeth vnto him selfe to stande let him take héede least he fall Eph. 1. 9. The mysterie or secréete of his wyll being opened vnto vs according vnto his frée good pleasure which he had purposed in him selfe Phil. 1. 6. Being perswaded of this same thing that hee that hath begonne this good worke in you wyll performe it vntyll the day of Iesus Christ. 1. Thes. 5. 24. Hée is faithfull which hath called you which also wyll bring it to passe 2. Cor. 1. 21 Moreouer it is God which confirmeth or strengthneth vs with you into Christ which hath annointed vs. Heb. 4. 16. Let vs approche therfore with boldnesse vnto the throne of grace that wée may obtaine mercie and finde fauour to helpe in tyme of néede Heb. 10. 22. Let vs drawe néere with a true heart and certaine perswasion of fayth hauing our heartes pure from an euyll conscience and washed in our bodies with pure water 23. Let vs kéepe the confession of our faith without wauering for he is faithfull which hath promised Iam. 1. 6. But let him aske in fayth doubting nothing I. Ioh. 5. 14. And this the boldnesse whiche we haue with God to wyt that hée heareth vs if we aske any thing according vnto his wyll 15. But if wée knowe that hée heareth vs whatsoeuer we aske we knowe that we haue the requests that we haue asked of him So erred Abraham Moyses Aaron Dauid Peter c. 1. Ioh. 1. 8. If wée saye wée haue no ●●nne we disceaue our selues and theyr is no truth in vs. 10. If we say we haue not sinned we make him a lyar and his word is not in vs. Luc. 22. 32. But I haue prayed for thée that thy fayth should not fayle● therefore when thou art conuerted strenghthen thy brethren I. Ioh. 3. 9. Whosoeuer is borne of God committeth not sinne because that his seade abideth in him and he can not sinne because he is borne of God. 10. By this are the sonnes of God and the sōnes of the Deuyl manifest Whosoeuer exerciseth not righteousnesse is not of God nor he which loueth not his brother Rom. 6. 1. What shall we say then shall we remayne in sinne that grace may the more abounde 2. God forbid we that are dead in sinne howe shall we yet liue in it c. 1. Ioh. 4. 20 If a man say I loue God and hate his brother he is a lyar for hee that loueth not his brother whome hee hath séene how can he loue God whome he hath not seene 2. Pet. 1. 5. And geuing all dylygence vnto this thing ioyne vertue vnto your fayth vnto vertue knowledge 6. And vnto knowlege temperance and vnto temperaunce patience And vnto patience godlynesse 7. And vnto godlynesse brotherly kindnes vnto brotherly kindnes loue 8. For if these things bée among you ●hoūd they wyl make you that you neither shal be idle nor vnfruitful vnto the knowledge of our Lord Iesus Christ. 9. For he that hath not these things is ●lynd séeing nothing farre of forgetting that he was clensed from his old sinnes Ephes. 1. 4. As he hath chosen vs in him before the foundations of the world were layd that we shoulde be holy and without blame before him through loue Eph. 2. 10. For we are his workemanship created in Christ Iesus vnto good workes the whiche God hath ordeyned that we should walke in them The thirtene Aphorisme THis therefore is the vvaie vvhereby God ordaineth those his elect or chosen vnto the full execution or perfourmance of his counselles vvhome it pleaseth him to bring vp amongste men so long tyll they growe vp to full age But as touching those vvhome he calleth out vnto his

or his thinges which cannot be seene that is to saye his euerlasting power● and Godhead are séene by the creation of the● world whylest that they are vnderstood● by the things that are made to this end● that they should be vnexcusable Rom. 2 12. Whosoeuer haue sinned without the lawe shall perish also wyth out the lawe c. Rom● 1. 21. Because that when as they knew God yeat they did not glorysie God nor gaue him thankes c. 22. When they counted them selues wise they became fooles Ioh. 17. 3. And this is euerlasting life that they know thée alone to be the true God. Ioh. 3. 36. He that beléeueth in the sonne hath euerlasting lyfe but hée that beléeueth not the sonne shall not see lyfe but the wrath of God abideth vpon him Math. 11. 17. All thinges are geuen me of my Father c. Math. 16. 17. Blessed art thou Simon the sonne of Iona● because flesh and blood hath not opened this vnto thee but my Father which is in heauen Ioh. 1. 13. Which are borne not of blood nor of the luste of the fleshe nor of the lust of man but of God. The fowrth Aphorisme BVt of some the fall is 1 greater 2 to wyt of them whome he vouchsaueth in deede to haue the externall or outward preaching of the word 3 but they being called yet neither wyll nor can answere 4 for that they doo so please them selues in their own blindnesse that they saie they see vnto whome also it is not geuen to imbrace the spyrite of trueth and to beleeue Therefore albeit their stubburnnesse be necessarie yet is it wylling or of then owne accorde 6 vvhereof it commeth to passe that being bidden vnto the feast they refuse to come 7 insomuch that the worde of life is vnto them foolisnesse and a stumbling blocke yea finallie a deadly fauour vnto death Proues out of the worde of God. Luk. 12. 47. But that seruaunt which knoweth his masters will and hath not prepared him selfe nor done according to his wyll shall bée beaten with many strypes Math. 22. 14. Many are called but few are chosen Luk. 13. 34. Ierusalem Ierusalem which killest the Prophets and stonest them which are sent vnto thée how often would I haue gathered thy Children together c. Luke 19. 42. If thou haddest euen knowne at lest in this thy day c. ●erem 7. 28. And thou shalt saye vnto them this is the Nation whiche hath not obeyed the voice of the Lorde theyr God● c. Prouerbs 1. 24. Because that I haue called and ye haue refused I haue stretched forth my hand and ther● was none that gaue any heede Ioh. 9. 41. If you were blinded you should haue no sinne but now you saye we see and therefore your sinne remaineth Ioh. 14. 17. That spirit of truth which the world cannot receaue because it doth not see him nor knowe him but ye know him because he remaineth with you and wyll be in you Ioh. 12. 39 40. Therefore could they not beleeue because Esaias hath sayd againe he hath blinded their eyes and hath hardened their hearts c. Thes. 3. 2. And that we may be delinered from froward and euyll men for all men haue not fayth Math. 13. 11. For vnto you it is geuen to knowe the mysteryes or secréetes of the kingdom of heauen but vnto them it is not geuen Math. 22. 2. The kingdom of heauen is like vnto a certaine king which made a marriage for his sonne c. Luc. 14. 16. A certaine man made a great supper and called many c. 1. Cor. 1. 18. For the preaching of the crosse is in déede to them that perish folishnes but vnto vs that are saued it is the power of God. 23. We preach Christ crucified vnto the Iewes a stumbling blocke and vnto the Gréekes foolishnesse 2. Cor. 2. 15. For we are vnto God the swéete sauour of Christ in them that are saued and in them that perishe 16. To the one we are the sauour of death and to the other we are the sauor of lyfe vnto lyfe The fyfth Aphorisme THere are others besides these vvhose vnderstanding he styrreth vp to perceyne and beleeue the things which they heare 1 But this is wrought by that generall faith wherewith all the Deuylles also being indued doo notwithstanding tremble Proues out of the word of God. Iam. 2. 19. Thou beléeuest that there is one God thou doest well the Deuyls also beléeue and tremble The sixt and seuenth Aphorisme LAste of all they vvhiche are of all men moste vnhappie doo also clyme ●he hygher that they maye haue the ●greater fall 1 for by the benefite of a ●ertaine grace they are entred thus farre ●hat they are also somewhat mooued to ●ast of the heauenlie gift 2 in so much ●hat for a tyme hauing receyued the ●eede they doo seeme to bee planted ●n the Churche of God 3 and doo also ●hewe vnto others the vvaie to saluati●●n But this is certaine that that spi●ite of adoption 4 vvhich vvee saide to bee proper vnto them vvhich are neuer caste forth 5 and vvhich are vvrit●en in the secreete of the people of God ●vvas neuer communicated● or imparted vvith them 6 for if they vvere of the elect or chosen they shoulde doubtlesse remaine with the electe or chosen All these therefore 7 because n●cessarylie but yet voluntarylie or vvyllynglie as they vvho are vnder the kingdome of synne 8 doo turne agayne vnto their vomytte 9 and fall from fayth and are therefore pulled vppe by the roote to bee caste into ●he ●yre They are forsaken I saye of God 10 vvho being moued with h●● owne wyll the which no man can with● stande 11 and with their corruption● and wickednesse notwithstanding 12 ●doeth harden them maketh fatte they● heart stoppeth their eares fynallie blin● deth their eyes 13 and for the performaunce of this thing vseth partlie their● owne euyll lustes wherevnto hee geueth them vp to the gouerned 14 partlie by that same spirite of lying which keepeth them bound in chaines to wyt because of their corruption out of the which as cut of a certaine spring there yssueth out a contine wall streame of infidelytie or vnbeleefe ignoraunce and iniquitie 15 vvhereof it commeth to passe that they hauing made shipwrack as touching faith can neuer escape the daye appointed for theyr destruction 16 that God maye be glorified in their iust dampnation Proues out of the word of God Heb. 6 4. For it is impossible that they which haue beene one lyghtened and haue tasted of the heauenlie gyfte and haue beene made partakers of the holie ghost 5. And haue tasted to the good worde of God and of the powers of the worlde to come 6. If they fall a waiel shoulde be renewed againe by repentaunce as who haue crucified againe vnto them selues the sonne of God c. Act. 8 13. And Simon also him selfe beléeued and being baptized abode with Phillip c. Math. 13.

hath entred into the world and by sinne death and so death hath gonne ouer al men in that al men haue sinned Rom. 7. 14. For we know that the law is spiritual but I am carnall or fleshly soulde to be subiect vnto sinne Eph. 2. 3. Amongst whome also wée some times had our conuersation in the lustes of our flesh doing the things that like● 〈◊〉 flesh and thoughtes and were by na●●re the sonnes of wrath as well as others Luck 16. 23. And being in hell lyfting vp his eies when as hee was in tormentes he saw Abraham a far of and Lazarus in his bosome 24. Then he crying sayde Father Abraham take pity vpon mée and sende Lazarus that hée maye dyppe the typpe of his fynger in water and c●●le my tongue because I am tormented in this flame Math. 25. 41. Then he shall also say to those which shall be one his left hand ye cursed departe from mée into euerlasting fire which is prepared for the Deuyll and his Angels The fyfte Aphorisme AFter these two vvaies then and the same being cleane diuerse one from another shall the last ende of the iudgementes of God laie open his glorie vnto all men as who in his electe or chosen hath declared him selfe to bee both most exceeding just and also most exceeding mercifull to wyt iust in that hee hath with greatest seueritie or sharpnesse punished all the sinnes of his chosen in the person of his sonne and hath not receyued them into his fellowship before that hee hath fullye and whollie made them righteous and holie in him and in this infinitelie or without ende mercifull that hee hath purposed to chose them freelie in him selfe and afterwarde as he p●rposed hath freelie adopted them in his sonne to wyt by calling iustifying and glorifying them that faith cōming in between the which he being moued with like gentlenesse hath graunted vnto them Now on the other parte which concerneth the reprobates or ofcastes the●r corruption and vnbeleefe with the fruites springing from the same and the testimonie or vvytnesse of their owne conscience shall so reproue them that a beit they vvrestle neuer so muche against it yet God his exceeding iustice in their iust condempnation● all men approuing it maie appeare The seuenth Chap. ¶ VVhat waie this doctrine maie profi●ablie bee openlie set forth and taught HAuing declared the summe of the doctrine it selfe there remayneth that we shewe what wee thinke is espatiallye to bee obserued or marked in the Preaching and also peculyar applying of it For where as it seemeth to many to bée so harde that they flee from it as from a rocke this is to be attributed or geuen partlie to the lewdnesse and arrogancie or pryde of men partly also to the lacke of foresyght in some which goe about to open these secréetes vnaduisedlye and without any choyce and fynalli● to the vnskylfulnesse of some which knowe not orderly to applie vnto them selues the thinges which otherwyse are faithfullie and truely declared Therefore as concerning those first which sinne of mallice it belongeth vnto God alone to amend their fault which doubtles he hath allwayes done in his time and wyll lykewise do hereafter in those who me in the ende he hath purposed to haue mercy on and as for the others which abide stubborne and stiffe in their wickednesse there is no cause why we should be so moued either with their number or autority that God his truth should be dyssembled Nowe as touching the others these things I had which I thought néedeful to be obserued or taken heede of in the preaching and setting forth of this mystery or secreete First that as in other poyntes 1 so especially in this secréet of predestination or foreordeining they diligently take heede least in steede of the plaine truth of God they bring vaine and curiouse speculations which they must needes do who to make these hiddē iudgments of God to agree with mannes braine doo not onelye distinguishe or make a diff●rence betweene the foreknowledge and the purpose of God as it is altogeather néedefull for to doo but do also separate or seuer them or else do imagin a naked idle permission or sufferaunce or else make a double purpose of God from which errours when as they must n●edes fall into other endlesse and fonde errours they are partly constrained to denye such thinges as doo wholy cleaue fast togeather partly also they doo inuent both folishe and many darke distinctions or differences in the which the farther they wade the more doo they entangle them selues so that they can neuer get out of these Labyrinthes or ma●ées These therefore must bée dilygentlie taken heede of in this argument espetially than the which none other is more méete in the Churchof God to bée purelye and sincerelye or vncorruptlye taught Moreouer that there bée no kindes of speaking so farre as may bée for for teaching sake we maye sometymes godly and relygiously aduenture some thing vsed which are straunge to the scriptures and that such as come to hand in the word of God be expounded with an apt interpretation lest som ignoraunt person take any occasion of offence Also 2 there must bée great regarde had of the Auditours or hearers where in againe wée must make a difference betwéene the craftye and the symple betwéene those that are wilfully ignoraunt and them that are taken wyth simple ignoraunce and such as is vsuall vnto man 3 For vnto the one the Lorde is woonte playnlye to denounce or threaten the iudgement of his Father 4 and the other we must leade by little and little vnto the knowledge of the truth This also in this case must bee looked vnto that we haue not so much regard of the weake that whylest wée haue care of them wée take no kéepe of others of which wisedome we sée notable examples in Paule especiallye in the Epistle to the Romaines Chap. 9. 10. 11. 14. and. 15. Also that vnlesse some verie great reason let them they goe vp from the lowest degrees vnto the ●yghest a● Paule doeth in the Epistle to the Romaines which is the Method or orderlie manner of teaching of all Diuinitie hee proceedeth from the lawe to forgeuenesse of sinnes and from thence by lyttle and lyttle vnto the highest degree or that they staye in that whiche shall bee moste fyttest for the place of Scripture whiche they haue taken in hande to handle rather then to come downe from the hyghest degrée vnto the lowest For the brightnesse of God his Maiestie sodainlie offered is woont mightilie to stryke the eyes in so muche that afterwarde they are dymme in beholdinge other thinges vnlesse they haue beene vsed a long season and oftentymes to beholde that lyght Moreouer whether they goe vp from the lowest vpwardes or contrarywise come downe from the hyghest downewardes you must take héede that you r●nne not out from one extréeme vnto the other ouerpassing the middes

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 ¶ A briefe Treatise wit● certayne Answers to the Obiections of the Aduersaries of this doctrine written by Anthonie Gylbie ●Hereas three yeeres ago dearely beloued I did write of this matter of Election Reprobation whiche is called Predestination in a certayn Commentarie vpon the Prophet Malachie by the occasion of this text I haue lou●d Iacob and I haue hated Esau. The whiche Treatise by the rage of persecution partly perished and part dyd come of late to my handes accompting this doctrine so necessarie that vppon all occasions it ought with reuerence to bee vttred to the glory of God whiche so wonderfully appeareth in this his riche mercie towarde vs whome he chooseth from the fylthe of sinne to serue him in righteousnesse and to the beating downe of our corrupt nature whiche without this eyther moūteth by pride vnto presumption or falleth by infidelyty to desperation Because that without some taste of this diuine prouidence in Predestination there can bee no fayth but eyther a doubtfull wauering leading to dispayre which wée haue lefte in the Papisterye wyles wée looked to our owne weakenesse and infirmitie not able to endure one houre in the way of righteousnesse or else a vayne presumption of feyned holynesse whyles wee beeholde our owne beleefe and good works or the perfection that we doo imagine in our owne selues as doo the Annabaptistes Therefore I thoughte it good according to my simple Talent to testifie this truthe agayne vnto the worlde at the Printing of this worthy Table of the great lerned man Master Beza which is set forth in French Latin and Italian and now into Englyshe translated by our brother VV. VVhittingham wherein is most euidēntly set forth before our eies the chyefe ground of this doctryne and the principall poyntes thereof are so deepely opened that there seemed to wante nothing that was possible in fewe lynes to be vttered yet for the shortnesse therein all thinges can not be conteyned but that some briefe lessons for the vnlearned who hath not theyr sences fully exercised wyth such déepe sentences may well be adioyned as euery man hereafter shall héerevnto be moued by the spirit of God working in their hartes that many bearing wytnesse to the truthe of this most profitable doctrine nowe reuealed the mercies of God in choosing his chyldren may more and more daye by daye be disclosed and by the witnesse of dyuers consentyng togyther in one God the father of our Lord Iesus Christ may be gloryfyed For heerein chyefly standeth his prayse honor and glory that these his wonderfull mercyes toward hys Electe maye be praysed Nowe there is no meane more apte nor doctrine more conuenient to establysh the fayth of the Sayncts than to certyfye by the Scryptures that God hath chosen them before the begynnyng of the world● to be holy to hym selfe and so wrytten theyr names in the booke of lyfe in the heanens that all theyr saluatyon resteth wholy vpon his handes and holy counsell that can by no meanes be altered or chaūged so that neyther death Diuell no●●ell dare nowe accuse them that are by adoption grafted in Christ who are called of the eternall purpose bicause it is God that iustifieth and who dare condempne them It is Christ that is giuen for them how shall not all things with him be geuen to them also For them that he knew before them he ordeyned before that they should be lyke fashioned to the image of his sonne and whome hee appoynted before those also hee called and whome hée called those also he iustified and whom he iustifyed those also be glorifyed that his eternall purpose and counsell of God béeing once reuealed to his Saincts by the effectuall vocation and calling whiche is the iustifycation of fayth wrought in their heartes by the holy spirite they can no longer doubt neyther of Election Predestination saluation or glorifycation Neither can any thing more beate downe mans nature and the pride of his vayne heart than to behold the maiestie of God making them by grace so farre vnlyke one to the other who were bothe one altogither by nature the chyldren of wraths of vengeance damnation as the wonderful example of Iacob Esau doeth declare of whom the Lord pronounceth that he loueth the one hateth the other before they were borne and the terrible sentence agaynst Pharao whome the Scripture affyrmeth that God raysed vp to shewe vppon him his power and hardened hys hart to make his name knowne and such like which euery where are set before our eyes to cause man to fall downe before God and to feare his iudgementes But our Aduersaries obiect agaynst vs that this doctrine is an offence to many and that some abuse it to carnall lybertie I doo answere that Christe 〈◊〉 〈◊〉 ●●umbling stone to many and all the 〈◊〉 of the Gospell is lykewise slaundered by the euill conuersation of others yet may we not prohibite the sweete floures from the Bées bicause Spiders sucke thence their poyson no more than wée maye stoppe the sunne to shyne bycause it hurteth sore eyes But that it may bée the glad tydings of saluation to the assurance of the fayth of the one and a cleare testymony of cōdemnation of the other to the beating downe of the pryde of man thys glorious counsel of the mightie God ought vnto all in this cleare reuelation of the Gospell to bee offered opened and publyshed Wherefore by the good wyll of God we entende to speake of this greate matter none other wayes neyther in any other sorte then the open Scriptures shall approue our sayings Therfore we say with the holy Apostle Sayncte Paule Blessed bee God the Father of our Lorde Iesus Christ whiche hath blessed vs with all spirytuall blessinges in heauenlye thinges vnto Christ lyke as he hath elected and ch●sen vs in him before the foundations of the worlde were layde that wée shoulde be holy and blamelesse before him by loue who hath predestinate vs that hee myghte freely choose vs to bee hys chyldren by Iesus Christ. Ephes. ● And thoughe there come some wycked men whiche were long before apoynted to this iudgement whiche doo turne the grace of our

of reprobation or ofcasting in acte or deede * Cap. ● God his iudgemen● vpon lytle children The fyrst declaration of reprobation or ofcasting No vocation or calling vnto the gospell Some of the reprobates or of castes are neuer called vnto the gosell A calling not effectuall Sinne in the reprobates or ofcastes in necessary that is such as cā nor be auoyded but yet they sinne vvyllinglie and vvyttinglie Esai 6. 10. The verie reprobates or ofcastes sometimes doo seeme for a season to bee planted in the Church of God and do reach others the● vvaie to saluation Reade Mar 7. verse 21. 22. 23. The cause vvhy some of the reprobates or ofcastes vvhich seemed for a time to bee of the Church of God are fynallie destroied is their vvylling departure from that state vvhich before they vvere in vnto vvieked●es and sinne The means vvhich God vseth in ●●dening the ofcastes Prou. 26. ●● The full performing of the iudgementes of God. VVho are righteous * Hee ●eaneth Infants vvho although they die before they commit actuall sinne yet are they from their mothers vvom●e defiled vvith origi●al sin vvhich is inough to condempne them In the ch●●sen In th● ofcas●e● The glorie hath of God. M●st exceeding iust ●e●cifull Most ex●eeding iust The cause vvhy this most necessarie and comfortable doctrine of God his election seemeth to many to be so hard and straunge VVee must not feare to vtter God his trueth because ey●her of the number or authoritie of the obstinate and stubborne A choyce in matter and vvordes Curious and vaine questions in this doctrin especiallye to bee auoided Such mane● of speaches as are vnusuall in the scriptures ought as● muchas ma●e bee to be refrained from A choice in ●ersons Hovve vve● must goe forevvard The middle causes are not to bee vvithout great confideration ouerpassed Hovve this doctrine is to bee applyed Hovve the Ministers must deale vvith troubled conscience The doctrine of faith is vnp●ofitable if it be separated from ●lection peace of conscience dependeth vpon predestination ● Cor. 2. 14. Hovv a sure vvitnesse of our election maie bee had By vvhat ●okens true faith maie be knovvne The effectes of the holie ghost in the elect The efficacie or vertue of our calling is vnderstoode by faith and by our calling our predestinatiō or fore-ordaining There is certaine hope in the chosen of continuance and saluation The doctrin of predestination ouer throvveth vaine secu●itie or carelesnesse Onelie election mynistreth sur● comfort The doc●●rine of reprobation or ofcasting is not to be buried Reprobatiō or ofcasting vvarelie to bee considered Reprobatiō or ofcasting neyther can or ought to be particularlie applied not adding any condition A differēce betvveene election and reprobation VVe must labour to vvinne allmen Of the co●●sideration of reprob●tion or ofcasting h●militie is learned It causeth the goodnesse of ●od to bee the better vnderstood● of the chosen● The con●ideration of reprobation or ofcasting engendreth a godly carefulnesse in the chosen It strengthneth them against all offences * Efficacie or strenght Blasphemies that vve are most falsely charged vvithal the vvhiche notvvithstāding cannot any vvay be truly proued to grovve of our doctrine A n●cess●ry note to bee marked Calu. instit lib. 1. Cap. 18. Sec. 3. Difference betvveene predestination and Election Definition of predestination 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●ludeth 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 condition vvhereby Gods grace doth saue vs. Act. 16. Fayth only is the immediate cause of our iustifiyng The second consideration Grace Election Vocation Fayth Iustificatiō ●lo●ification Mans fr●● vvyll Blinde fortune Mans vvisedome Mans learnning Mans merites VVorkes of the lavv excluded from the causes of our saluation Papi●ts ●onfound the doctrine of election Election● That vocation he meaneth here vvhich is after purpose Vocation bringeth ●ayth Iustification by faith only The ●apist● falselie pretendeth that Actus credendi 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 certified of our saluation De electione iudicandum est A posteriore● Election first knovvn to God and last opened to man. Euerie man to sta●e him selfe vpon Gods generall 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 saueth not Faith vvithout Christ● saueth no● ●●orace Election Vocation Christes death causes externe of our saluation ●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 iustification Faith looketh his dignitie of his obiect Looking vp to the brasē Serpent and beleeuing vppon the bodie of Christ compared The errour of the Papistes periecting the minde of Gods Testament hovve and vvherein Imprinted at London for Thomas Woodcocke d●●●ling in Poules Church yarde at the sygne of the blacke Beare