Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	lord_n	spirit_n	word_n	8,458	5	4.2143	3	true

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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

before the worlde vnto our glorye Eph. 1. 4. As he hath chosen vs in him before the foūdations of the world were layd that wee should be holy and without eame before him in loue 2. Thes. 2. 13. But we ought to gyue thankes alwayes to God for you brethren beloued of the Lorde because God hath chosen you from the beginning vnto saluation through sanctificatiō of the spirite and faith geuen to the trueth 1. Pet. 1. 2. Chosen according to the foreknowledge of God the Father vnto sanctification of the spirite Exod 9. 16. And in déede for this cause haue I appointed thée to wytte to shew thée my power and that they should declare my name throughout the whole worlde Prouerb 16. 4. The Lord hath made all thinges for his owne sake yea euen the wicked for an euyll daye Rom. 9. 22. What and if God minding to declare his wrath and to make his power known hath suffered with much gentlenesse the vesselles of wrath● couched together to destruction The thirde Aphorism● THis election and chosing or Predestination and forcordaining vnto saluation being considered in the purpose of God it selfe that is to saie the decree it selfe and purpose of electing or chosing is the first fountaine of the saluation of the Sonnes of God and doeth not spring as some woulde haue it from the for●knowledge eyther of their faith or workes but rather of that onelie which is in the good pleasure of God it selfe from the which afterwarde doo both election or chosing and also faith and all good workes spring Proues out of the worde of God. Deut. 4 37. And because he loued thy Fathers he chose their seede after them and hath brought thée out of Egipt before him by his most mightie power Deut. 7. 7. 8. God hath not loued you and chosen you because you were more in number then al other people but because the Lorde loued you c. Ios 24. 2. And Iosua sayde to all the people Thus sayeth the Lorde God of Israel your Fathers dwelled beyonde the floodde in olde tyme as Thare the father of Abraham and the father of Nachor and serued other Gods c. Psal. 44. 3. For they possessed not the Lande with their owne sworde neither dyd their owne arme saue them but thy ryght hande and thy arme and the light of thy countenannce because thou ●a●o●●edst them Iohn 15. ●6 You haue not chosen mée but I haue chosē you and ordained you that ye goe and bring forth fruite c. Act. 13. 48. And when the Gentyles heard these things they reioyced and glorified the worde of the Lord and beleued as manie as were ordeined vnto euerlasting lyfe Act. 22. 14. And he sayd the God of our fathers hath chosen thee that thou shouldest knowe his wyl and see that iust one shouldest heare the voice of his mouth Rom. 5 6. For Christ when we were yet of no strengthe at his tyme dyed for the vngodlye Ro. 9. 11. 12. For the children being not yet borne whē as they had done neither good nor euyll that the purpose of God which is according vnto his electiō that is to say not of workes but of him y calleth might remaine sure it was said vnto her the elder shal serue the younger 13. As it is written I haue loued Iacob and haue hated Esau. 14. What shall we say then Is there any vnrighteousnesse with God God forbyd 15. For he sayth vnto Moyses I wyll haue mercie on him on whome I wyll haue mercy I wyl haue compassion on him on whome I wyl haue compassion 16. So then Election is not in him that wylleth neyther in him that runneth but in god that sheweth mercie 18. Therfore he hath mercy on whome he wyl and whome he wyl he hardneth 25. And that he might make knowne the ryches of his glory vpon the vessels of mercie which hée hath prepared vnto glorie Rom 11. 7. What then Israell hath not obtained that which he séeketh but the Elect haue obtained it and the rest haue beene hardened 35. Or who hath geuen vnto him first and it shall be geuen vnto him againe 1 Cor. 4●7 For who separateth thee and what hast thou that thou hast not ●eceaued If thou hast receyued it why reioycest thou as though thou haddest not receyued it Eph. 1. 4. As he hath chosen vs in him before the foundatiō of the world were laide that we shoulde be holy and without blame before him in loue 5. Who hath Predestinate or foreordained vs whome hée woulde adopt or chose into sonnes through Iesus Christ vnto him selfe according to the good pleasure of his wyll 11. In whom also we are chosen when we were Predestinate or foreordayned according to the purpose of him which worketh al things after the counsell of his owne wyll Ephe. 2. 10. For we are his workmanshyp created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Colos. 1. 12. Geuing thankes vnto the Father which hath made vs meete to bée partakers of the inheritaunce of the Saintes in lyght 2. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according vnto our works but according vnto his owne purpose and grace which was geuen vs in Christe Iesus before the tymes of the worlde The fowrth Aphorism● THerefore the Scripture as of●en as it vvyll strengthen the sonnes of God vvith assured hope stayeth not eyther in the testimonies or vvitnesses of the second cause● that is to saye in the ftuites of faith nor yet in the seconde and next causes them selues to wyt faith and vocation or calling but ascendeth or clymeth vp vnto Christ him selfe in whom notwithstanding as in the head we are in very deede electe and adopted and afterward goeth vp euen vnto that euerlasting purpose● vvhich God hath purposed in no other than in him selfe Proues out of the worde of God. Math. 25. 3 Then shal the King say vnto them which shall be at his right hand come ye blessed of my Father possesse the kingdom prepared for you before the foundation of the world were layde Iohn 6. 40. And this is the wyl of him which sent mée that euery one which s●●th the sonne beleeueth in him should haue euerlasting lyfe and I wyll rayse him vp at the last daye Act. 13. 48. And the Gentyles hearing these thinges reioyced and glorified the word of the Lord beléeued as many as were ordayned vnto euerlasting lyfe Rom. 8. 29. For whome he hath foreknowen the same also hath he Predestinate or foreordained that they should be lyke the Image of his sonne Rom. 9. 8 Not they which are the children of the flesh are the children of God but they which are the chyldren of the promise are coumpted in the seede 11. For the chyldren not being yet born when as they had done neyther good nor euyl that the purpose of God which is according vnto his election that is to

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 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.

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