A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man

OF PREDESTINATION.

A letter of Vrsinus to his friend, briefely conteining a full and learned dis∣course of predestination, with wholsome advise for the weaker sorte to follow.

HItherto I haue not had leasure to peruse your discourse of predestinati∣on. Neither haue I now; but I steale so much time from other my affaires which I deferre, that I may at lēgth satisfie your request, which in my o∣pinion is not so necessarie, if it would please you to read D. Beza and P. Matyr on this question

whervnto I thinke you were before directed by me. Hereby also I would giue you to vnderstād, that hitherto I haue rather wanted abilitie then will to gratifie you. Of you let me entreate this courtesie, that you do not by disputation trouble others, who either will not heare ought besides that which they haue before conceiued, or can not readilye vnderstand those thinges whereof they never thought before, and haue in their in∣fancie learned false in steede of trew principles & foundations. And were I not fully perswaded that in this question you would frame your selfe to Christian wisdome and patient for bearance of the weaker sorte, I would not answeare one worde to your demaunde.

The doctrine of predestinat••••••,* 1.1 is not in my iudgment (as you wright) the most difficult point in all Christianitie, if we read holy scripture with∣out preiudice or affectiō, & with serious purpose, not to reforme God after our phansies, but to learne of him, and to yeeld all glorie vnto him & none to our selues. For by these meanes that is now become easie to me which before seemed very difficult, whilest I depended on the authori∣tie of men, who neuer vnderstoode themselues, nor could resolue me. There is no one common place of Divinitie, wherof more is wrighten by the prophets and apostles, then this verie place of Prouide••ce, Election, and free will: in so much th•••• I can not but marvell learned Christians 〈◊〉〈◊〉 so doubt thereof.

Do you as I haue don, who for this onely reason, that I might gather, weigh, and confer••e whatso∣euer •• conteined as well in sermons as examples of holy scripture to this purpose, haue diligently perused the whole bible, euen from the be∣gining of Genesis to the end of the Revelation, Which after I had don, I did partely perc••iue, & p••rte••y detest that skumme of disputation, and foggie fume of fallacie and soph••strie, labou••ing (but to no purpose) to eclipse the gloriouse sunne∣shine of this doctrine. You may at your better leasure do this in Italie, where you shall haue no exercise of religion besides reading the bible, & priu••te prayer. Which libertie some verie good ••en heretofore haue wanted, who otherwise had neuer ben so entangled. But eve•• be are this in ••inde whereof before I warned you. Yf for the present every thinge be not plaine and easie to you, be not therfore troubled, but by leasure di∣ligently meditate with your selfe callinge vpon God, and houlding that foundation, which a∣mogst the godly is without cōtrouers••e: remem∣bring alwaies that not your selfe, but God is au∣thor of your salvation, and of all besides what∣soeuer you are, haue, or d••e, be it great or little. So shall you be sure not to erre with any danger of conscience and salvation, although you be not able to conceaue and vnfolde whatsoeuer you desire. Knowledge puffeth vp, but charitie edi∣fieth.

First you must put a difference betweene pro∣vidence

& predestination, a•• betweene the whole and the part.* 1.2 For Providence is the eternal, immu∣table, and most excellent counsaile or decree of God, whereby all things haue their event tēding to the glory of the creatour, and salvation of the elect. Predestination is the eternal purpose of God, of beginning and perfiting the salvation of the e∣lect, & forsaking or vtter casting of the reprobate to eternall punishment: Wherefore it containeth Election and Reprobation as partes of it selfe.

Secondly,* 1.3 distinguish betwixte Providence of good ••nd evill of offence (for the evill of punishmente hath a reference to good, namely to iustice, and in that respect is found in God:) God doeth provide that is in his providēce, purpose, & wil perfourme in purposed time, order, and manner: and in this respect he is said to be the cause, efficient, and au∣thor of things. These things are not only done ac∣cording to providence, but also by the providēce of God. As for evill or sin, that hee foreseeth from eternity, that is, hee decreeth or is willing to per∣mit it, or not to hinder others from doing it: but him selfe i•• in no wise an agent, either in them or by them. Wherfore himselfe is not the cause of e∣vill, but in iustice excellency and depth of wise∣dome he suffereth others to be the causes therof▪ So that these things are done according to Gods providence, but not by it because God did not decree to doe, but to suffer others to doe them. now to permitt or suffer, is nothing else but not to hinder sinne in any action, or not to cause men

to be conformable to the law of God and nature.* 1.4 And in this sence God doth tolerate or suffer si••, when he doth not either lighten our minds with his holy spirite & knowledge of his will, or turne our hearts to make this the principall ende of our actions, that we doe the knowne wil of God, and by this our obedience honor him. Which two things except it please God to worke in vs, what ere we doe, how good, iust, and holy so ever, it is but sinne and corruption in the sight of God.

Thirdly, make a distinction betweene God & his creatures,* 1.5 or second causes, especially ••n mat∣ters concerning the government of the worlde. First the creatures are bounde one to further the safety, & hinder the destructiō of an other wher∣soever they can; because God hath so commaun∣ded all, and themselues may deserue it one of an [ 1] other: And being converted thy selfe, remember to cō∣firme thy brethren. God is bound to none, as not to create them of nothing, so neither to preser••e them, either in their being, or in that good, in∣nocent, and happie being wherin they were cre∣ated Because whatsoeuer good wee all enioy we haue it from him, neyther can he receaue any good, fellcitie, and commoditie of any man, be∣cause of his infinite and most absolute all-suffici∣encie in himselfe.* 1.6 Who hath giuen vnto him first, that he should be recompensed?* 1.7 Is it not lawfull for me to do with mine owne as pleaseth me▪ [ 2] Secondlie Gods iustice requireth, that being him∣selfe the cheifest good and author, and end of all

thinges, he should referre all to his owne glory, and (if need were) rather suffer all the creatures of the worlde to perish, then any part of his glory should be left vnsatisfied. As for the creatures, they owe both themselues and all they haue, not to themselues, nor to others, but to God. There∣fore Paule desired euen to be accursed from Christ, if by the saluation and conversion of his brethren he might aduance the glorie of Christ.* 1.8 Thirdely God may therefore most iustly permit & [ 3] tolerate the sinnes of his creatures, that is, not hinder them, because by his infi••••te wisdome, power, iustice, and goodnesse, he knoweth how to vse this toleration and permission, to his owne glory, and the saluation of his elect. This the cre∣atures can not do, and therefore they are subiect to the law of hindering offences as much as in them lieth. Fourthly God is the first cause and au∣thor [ 4] of all good in the worlde: the creatures are onely instruments of such good thinges, as are by them performed, whome God in the absolute freedom of his excellent will & pleasure vseth, & by his prouidence preserueth in that nature and manner of doing which he hath prescribed Fifte∣ly [ 5] God alone is simply immutable (▪ I am God and am not changed.) All creatures are mutable, some of their owne nature, which worke onely by vn∣certaintie: 〈◊〉〈◊〉 the vnstable action of elements, matter, and motion of creatures: or by vncertain∣tie or contingency, and yet freely to, as the wils of angelles an•• 〈…〉〈…〉 are in deede of their

owne immutable, and therfore necessarie agents in that which they doe, yet are as easie to be alte∣red by God as the rest: so the motion of the sonne is naturally such as we see: yet God at his plea∣sure can either stop or interrupt the course therof. [ 6] Sixtly, God alone is simply & absolutely free, that is, of himselfe moving all things, in himselfe mo∣ved and depending of none, hauing in himselfe the reason, & cause of al his purposes, with grea∣test power and authority of disposing al things o∣therwise from eternity, if so he had beene pleased, imposing necessity or contingence & vncertaine∣ty vpon al things, himselfe not tied to such condi∣tions by any thing. Eph. 1. 9. According to his good pleasure which he had purposed in himselfe. But the li∣berty of reasonable creatures is not absolute, that is, depending of no other; for although they moue themselues by some internal cause, vnderstandinge offering some obiect, and will of his owne accorde without constraint chosing or refusing it, yet are they over-ruled by an other agent, namely God, who both offereth obiects of what nature & qua∣lity, howsoever & to whōsoeuer it pleaseth him, and also to them and by them affecteth, moveth, inclineth, and boweth the wils of whomsoeuer, whensoeuer, and how far soever he will himselfe. That mans conceipt of God is too contumelious which putteth no difference betweene the liber∣ty which is in God and his creatures. Wherefore Gods providence and working in all things, doth not destroy but vphold and encrease the libertie

of our wils. For the more God mooveth or for∣saketh them. the more violently, & consequently with more freedome and fervencie of desire they are carried eith••r to good or evill. Wherefore thē indeed we shall with greatest freedome will that which is good when God shall so be all in al, that wee can will or wish nothing but what is good, which shal be (with the favor and grace of God) in the life to come.

Fourthly,* 1.9 we must distinguish the manner of effects or things done. For the same effect procee∣ding from divers causes, may in respect of thē bee diversly taken. For as it proceedeth from a good cause so it is good, as from an evil so evill, as from a cause contingent and mutable, or necessary & immutable, so may it be accounted contingent & mutable, or necessary and immutable. Wherfore in respect of God, in whō we haue our being, life, & motion, all things which were made are good, as well bad as good, considering that God is abso∣lutely & immutably good, and therefore can nei∣ther will or do any thing but what is good, and a∣greeable to his nature, and the law wherein hee hath revealed vnto vs his nature and ius••ice. In respect of creatures, all good thinges as they are good, are by God vpheld in their goodnesse, al e∣vill things as they are evil, degenera••e from that goodnes wherein they were cre••ted (God suffe∣ring and forsaking them) and are not therevnto restored by God. So in respect of the liberty and freedome of God al things are done cont••••gent∣ly

and by vncertainety, yea even those thinges which seeme to depende most necessarily on second causes, as the motion of the heavens: but in respect of Gods immutable decree all events are necessary, as when the souldiers crucifying Christ did not breake his bones, but pierced his side with a speare, which in respect of second causes were meerely contingent.

Fiftly we make distinction of sinnes,* 1.10 whereof some in themselues and in their owne nature are sins, namely such things as are forbiddē by God, not are by special law or exception commanded, as the robbing of the Aegyptians, the offering of Isaac: others by occasiō or accident, namely such thinges as are either commaunded or allowed by God, but perverted by the creature, and not perfourmed in such sort as they were commaun∣ded, as are the sacrifices, praiers, and almes-deeds of wicked men and hypocrites. Whether of these two sorts of sinne a mā commit, either that which is sin in it selfe, or the other which is sin by accidēt and occasion, certaine it is, that through his owne fault & imperfection he committeth it. But that which God intendeth in these actions of men is ever good and iust.

Lastly, we must distinguish the necessity of cō∣straint and immutability;* 1.11 for it were too grosse to confounde them. For the former moveth vio∣lently and by externall cause, the latter natu∣rally, some internall cause in the agent moving and being moved, as by nature it is apt. These

thinges when I perceiued, GOD opening my eies, I did not reckon one ••ote of those foolish fables;* 1.12 that GOD was made the cause of sinne: that contingence or casualitie and libertie were taken awaie And all this I learned out of infinite places of scriptures: as Genesis 20. Therefore haue I kepte thee that thou shouldest not sinne against mee, nor did I suffer thee to touch her. Genesis 45. GOD sent mee before you for your safety. And againe, I was not sent hither by your purpose but by the will of God, who hath made me as it were a father vnto Pharaoh. Gen. 50. Feare not, can we resist Gods will? You thought evil against me, but God turned it to good, that hee mighte exalte mee, as you novve see, and preserue manie people. Exodus 4. 7. 10. 11. 14. I vvilt harden the heart of Pharaoh and of his servauntes, and I will shew my wonders in the lande of Aegypt And in the 9. chap. Therefore haue I placed thee in the kingdome, that I might shew my power in thee, and my name might be declared in all the world. Exod. 12. God gaue his peo∣ple favour in the sight of the Aegyptians, so that they lent iewels vnto them, and they robbed the Aegyptians. Exod. 21. If a man hath not laide waite for him vvhome hee hath slaine, but God hath given him into his handes: which he speaketh of murder done by misfortune or chance. Exod. 22. Every man slay his brother, his friend, and his neighbour. They which did this are commended, who without this commaundemente had done very evill: yet had not God so cōmanded them, but vpon some other occasion provoked their minds therevnto,

he might as iustly haue punished those isolaters by sinning instrument••, as he did by these iust ex∣ecuters of his iudgement because they were not governed by ••ecret providēce, but by the manifest and open will of God Exod. 33. I wil shew mercie to whom I will shew mercy, and I will haue compassion on whom I will haue compassiō, Num. ••3 God is not as mā that he should be, or as the son of man that he should be changed. Hath he therefore said, and shall bee not doe it? 〈…〉〈…〉 he spoken and shal it not be fulfilled? I am sent to 〈◊〉〈◊〉, I cannot forbid••e a blessing. Deut. 5. O that there were 〈…〉〈…〉 such an heart to feare me, & ever to keepe all 〈◊〉〈◊〉 commandements, that ••t might go well with them and with their children for ever. By these & the like p••aces God sheweth what he liketh, wherein he is delighted, and what ple••seth him. ••ut by Exod. 33. I will haue mercy on whom I will haue mercy: and the like, he sheweth what he wil effect or bring to passe amongst men and in whom. Deut. 13. If a Prophet shall say, let vs go and fo••low strange Gods, tho•• 〈…〉〈…〉 to his vo••ce, because the Lord ••empteth you, that it may appeare whether you loue him or no. And in the same place, Let the Prophet he slaine, be∣cause he hath spoken to turne you from the Lorde your God. Deut. 29. And God gaue you not an vnderstāding hart, even vntil•• this day Ios. 11. 〈◊〉〈◊〉 pleased God to har∣den then he 〈◊〉〈◊〉, that they should fight against Israell & be overthrowen, and should not finde mercy but perish▪ as God had commanded Moses. Iudg 2 & 3. God forsooke the nations which he cōmanded to be rooted out. 1. Sam. 2 They did not ha••ken to the voice of their father, because

God would slay them. And in the same booke the 10. cap.. Parte of the house wente with him, whose heartes God had touched. And againe 10. The spirit of the Lorde departed from Saule, and an evill spirite of the Lord or from the Lord did vexe him. 2. of Sam. 12. Behould I will st••rre vp evill against thee from thine owne house, and I will take thy wiues before thy face, & giue them to thy neighbour, and thy sonne shall be with thy wifes openlie. For thou diddest it secretlye, but I will do this thing before all Israel, and in the sight of the sunne. & ca. 17. The counsaile of Achitophel is o∣verthrowne by the Lordes countenance. & ca. 24. The wrath of the Lord was kindled against Israel, and hee mooued Dauid to say vnto Ioab. & 1. Chron. 21. Sa∣tan rose vp against Israel, and prouoked Dauid to nom∣ber the people. 2. Sam. ••2. And. 2. Chron. 10. Reho∣boam suffered not the people to be at rest, for it was Gods will. And ••. Chron. 11. This is don by my will▪ 1. Kinges. 22. God gaue the sp••rite of lying. 2 Chron. 36. God stirred vp the heart of Cy••••••. Esd••. 6 God had tourned the kinges hearte vnto them Iob. 1. The Lord hath giuen, & the Lord hath taken awaie. Iob. 12. He bringeth counsailers to a foolish end. Iob. 14. Th•••• hast appointed the boundes thereof which cannot be pas∣sed. Psal. 105. He tourned their heartes to hate his people. Psa. 115. He hath do•• what soever he would. Ps. 16. The Lord hath made al things for his owne sake, 〈◊〉〈◊〉 even the wicked for the day of evill ver. ••3. The 〈◊〉〈◊〉 is cast into the lap but the whol•• d••sposition herof is of the Lord ca. 2••. The heart of the kinge is in the 〈…〉〈…〉 hand, he turneth it as rivers of waters whether 〈◊〉〈◊〉

Ecclesiastes the seventh. Consider the vvorkes of the Lord, that none can amend him whom he hath despo∣sed. Wisdom 8. W••sdome reacheth from one end to an other, shee hath a sposed all thinges mightely and order∣ly. Read the 12. and 19. Chapters of the same booke and S••rac. 17. They cannot make their hearts of s••onie to become fleshlie. Esai. 10. O A••shur the rod of my wra••h &c. in his hand is mine indignatiō. I will send him to a dissembling nation, that shall take the 〈…〉〈…〉 of them. Reade the whole place, which alone sufficeth to refell that obiection of the cause of sinne. Like places are ••ound in the 13 cap. And Esa. 14 The Lord of hostes hath de∣creed, and who can al••er it? Esa. 43. Everie one that calleth on the name of the Lord, him haue I created for my glorie▪ him haue I fashioned, him haue I made. And in the same place, I will bring it to passe, and who shall withstand it. Esa. 45. I am the Lord making peace & creating evill. And 46. Cap. My determination shall stand &c: I haue spoken and I will bring it to passe, I haue proposed and will do it. Ierem. 13. If the Aethi∣opian can chaunge his skinne, or the leoparde his spottes, you also will be able to do well, hauing learned to do ill. Ierem▪ 30. God hath opened his treasurie, and brought forth vesselles of his wrath. Lament. 3. Who is he that saith, and it cometh to passe, and the Lord commaund∣eth 〈◊〉〈◊〉? Doth not evill and good proceede out of the mouth of the 〈◊〉〈◊〉 high: Ezech. 12. I will speake a word and bring it to passe. Ezech. 14 When a Prophet hath cried and spoken ought amisse, I the Lord haue decea∣ved

that Prophet. Ezec. 18 I will not the death of him that dieth. Much like that Deu. 5. O that there were to them &c. As aboue hath been said. Ezech. 20. I gaue them commaundements which were not good. Eze. 29. Nebuchadnezer my servant caused his armie to serue a great servitude against Cyrus. Ezech. 36. And I will giue you a new hearte, & put a new spirite in the middest of you: and I will take awaie this stonie heart from your flesh. Compare the 17 of Sirach & Ier. 13. & Ezech. 58 I will lead thee about, & put a bridle in thy mouth, & bring thee forth. At that day shall many thinges come to thy minde, & thou shalt thinke evill thoughtes, & shalt say, I will goe vp to the land &c. Compare this with Esai. 10. Dan. 4 Hee worketh according to his will, both in the armies of heauen & al∣so in the habitations of the earth; and there is none can staine his hande, or say vnto him, whi•••• hast thou done this? Amos. 3. There is no evill in the citie which the Lord hath not done: which is spoken of the evill of punishment, though often times it fall out by ac∣cident, that there be also an evill of offence, which God suffereth to concur, Micah. 4. Manie nations are gathered togeather, but they know not the thoughtes of the Lord.

Mat. 7. A good tree cannot bringe forth evill fruit,* 1.13 & in the same chapter they which are built vpon a rocke shall not fal. Read Melancthons commentarie vpon that place Luc. 10. One sparrow falleth not to the ground. Math. 11. I thanke thee (father) for that thou haste hidden these thinges from the wise

Mat. 13. To you it is given to know, but vnto others it is not given. Mat. 16. & every where in the Evange∣lists, That Christ ought to goe to Hierusalem, and suffer many things. Mat. 18. It is necessary that offences should come. Mat 20. Is it not lawfull for me to doe with mine owne what I will? Many are called, but few bee chosen. Mat. 24. All thinges must come to passe. And in the same place, It is not possible that the elect should ••rre, finally; Ioh. 6. Whatsoever my father hath given mee shall come vnto me, and him that commeth to me I vvil not cast forth. And No man can come vnto me except the father draw him. And This is the will of my father, that of al whatsoever he hath given me I should loose no∣thing. Ioh. 10. Other sheepe also I haue, which I must bring vnto my flocke. And My sheepe no man taketh out of my hand. Ioh. 11. Caiphas whē he was high Priest did prophecy. Ioh. 12. Therefore they coulde not be∣leeue, because he had blinded their eies. Ioh. 13. I knowe them whō I haue chosen. Ioh. 14. Which spirit the world cannot receiue. Ioh. 15. You haue not chosen me, but I you. Act. 1. The prophecies concerning Iudas ought to haue beene fulfilled Act. 2. Him haue yee taken by the hands of the wicked, being delivered by the determinate counsell and foreknowledge of God, and haue crucified & slaine. Act. 3. Through ignorance yee did it, but God so fulfilled the things which he had foretolde. Act. 4. They came togither to doe whatsoever thy hand and counsell had before decreed to be done. Act. 13. They beleeved, as manie as were ordained to eternal life. Act. 17. He gi∣veth life & motion vnto all things. And In him we liue, mooue, and haue our being. Rom. 1. God delivered them

over to a reprobrate minde Rom 8 All thinges worke for the good of those that loue God Rom. He hath mer¦cie on whom he will, and hardeneth whom he will. Reade Pa••••s whole disputation. Rom. 11. Election prevai∣led: the rest are hardned. And The graces of God are without repentance. 1. Cor. 4. What hast thou that thou hast not received. Eph. 1. He hath chosen vs in himselfe before the creatiō of the world, that we m••y be 〈◊〉〈◊〉 And Predestinated according to his purpose, who doth 〈◊〉〈◊〉 the counsell of his owne will Read the chapter it selfe Phil. 1. It is God which worketh in vs both to will and to perfourme, of his meere good will. 2. Thes. 2. H••e c••t strong errors amongst them Pervse the plac. 2. Tim▪ 2 The foundation of the Lorde standeth sure 1 Ioh. 2. They went out from amongest vs, but were not of vs. 1. Ioh. 4. Herein appeareth his loue, in that he loved vs first. Revel. 17. God wil put into their heartes to do his will. But I haue al••eadged too many places, pur∣posing to touch onely a f••w, for you may of your selfe finde out infinit such l••ke places of scriptu••e.

Herevnto may be added certaine arguments, which no man shall ever be able to ref••••••.

Gods omnipotencie suffereth nothing to b••e done which he doth not either simply or ••••son sort will.* 1.14 For looke what simplie he will not, ••hat [ 1] by no meanes can be done.

His infinite wisedome doth not suffer•••• 〈◊〉〈◊〉 [ 2] thinge in the world to be done without his ad∣vice and couns••ll.

Whilest he willeth the end (which is 〈◊〉〈◊〉 [ 3] his purpose, most excellent, he also willeth 〈◊〉〈◊〉

meanes leading to these ends: at the least in some respect, but not as they are sinnes.

[ 4] All thinges in the worlde which are good and positiue, haue their being from him, and are ru∣led by his prouidence. And therfore al motiues or motions tending to any end, as they are motins, be ruled and directed by God.

[ 5] The counsels of God depend not on the works of creatures, but contrarywise the actions & mo∣tions of creatures depende vpon the counsell of God.

[ 6] His foreknowledge even of thinges most mu∣table is immutable. Wherefore it dependeth vp∣on a cause immutable, that is, vpon his owne e∣ternal decree. All this confirmes a providence vni∣versall over all things particular.

As much may be said for Gods eternal and im∣mutable Election.* 1.15

There can be no good at al in any thing, which [ 1] God from all eternity hath not decreed to effect or bring to passe.

[ 2] Those whom once he loveth, he loveth from al eternity, and for all eternity: we cannot therefore be assured of the present grace of God towarde vs, excepte wee bee also assured of his eternall grace and loue, vnlesse we wil imagine God to be mutable.

[ 3] We must beleeue eternal life.

[ 4] Our hope must be certaine.

[ 5] Wee must pray for eternall salvation without condition or doubt.

Christs intercession for the elect is ever sure. [ 6]

These (amongst a great many others) contente me,* 1.16 & perhaps you. Now therfore after al this let vs heare what it is that you obiect.

First (say you) this doctrine carrieth men away [ I] from Gods revealed will vnto his secret will,* 1.17 from the word to impressions or perswasions wroughte by faith, before credit or beliefe be given to the word heard. What is this? If you haue at any time seene this wrighten in our doctrine, why doe you not produce or note the places? If you thinke it a consequent therevpon, why doe you not frame your argumente, and drawe your conse∣quence? what kind of Logique is this, or of whom did you learne it, to raile deadly and damnably against innocentes, without any shew of proofe? but if you cā neither shew where we haue wrigh∣ten it, nor by good & apparent cōsequence force our doctrine to it (as out of doubt you cānot) why then doe you so shamefully slander vs? we never so much as thought of any such matter. Nay, all that we haue hitherto taught is quit cōtrary They which perswade you & others such thinges of vs, they lie as wickedly & as impudētly as the divel. Away then with these monstrous forgeries. It is (good Sir) the expresse worde of God, that they which with an earnest and thankefull mind in trew repentance embrace the benefit of Christ offered in the Gospell, should certainly perswade themselues that they are in fauour with God through Christ, and m••st assured heirs of 〈◊〉〈◊〉

life, and that not for workes eyther don by them∣selues or fore seene by God, that by the meete and free mercie of God, wherby he hath vouch∣safed from all eternitie to make choise of them before others, which except he had don, they had surely perished in the blindnesse and impi∣etie with others. Wee make the worde of God the maior of our syllogisme; the testimonie of consci∣ence, that we beleeue and repent, the minor: in this manner: He that beleeueth in the sonne hath e∣ternall life, But I beleeue in the sonne: hence wee draw this conclusion, which was in question Er∣go I haue eternall life. Now I pray tell me; is this to lead you from the worde, or to iudge of the grace of God and our saluation otherwise then out of the worde? Truely if your selfe will iudge otherwise, you shall perish everlastingely.

You adde farther,* 1.18 that we wrest and corrupt the text of Paule, and search too curiouslie into the secrets of God. And yet you neither do, nor can aleadge any example; but in steed of proofes you pester vs with a fe••w scurrile declamatorie termes.* 1.19 If we did moue such questions, whie God hath rather chosen one man then another, Peter then Iu••as, to eternall life? whether others be also elected? What is the nomber of the elect? &c. Then had you 〈◊〉〈◊〉 son to revile vs. For these are that vnsearch∣able depth wherof Paul speaketh, and the know∣ledge of them is no way necessarie to our saluatiō. 〈◊〉〈◊〉 the cheife cause of our salvation is Gods free election, that this election is sure and immura∣ble,

that it is made known vnto vs by such effects as we find in our selues, nāely stirred vp by faith, repentance, and hearing the worde of God, these are things whereof God would not haue vs igno∣rant, but hath in his worde a thousand times re∣peated, for his glory and out comfort. Wherfore your acclamations concerne vs nothing, howsoe∣ver you please your selfe in them.

Secondly: you cannot abstaine from the stale & drie dros••e of the Manichees and Stoickes, for want of better weapons to offend vs. We for our parts detest that dotage of the Stoickes touching [ II] necessitie inhaerent in things themselues,* 1.20 which shoulde binde and subiect to it selfe God and all thinges besides. Contrariwise we maintaine that God is the most free and chiefe ruler of al things, which doth al things according to his good pleasure, whose hād no man can withdraw, which is eternall, immuta∣ble, ever the same. Why doe you vnder the name of fatal lawes deride his most excellent, wise, free, and immutable decree? A man might well laugh at the folly of these toyes, but for that blasphe∣mous impiety which you adde, that no Christian can endure to laugh at, but rather be vehemently therewithall offended. Doe you thinke it absurd, that al things which are and ever shal be, were be∣fore the fal known vnto God, & by him decreed? Then belike you laugh at Paule, saying that be∣fore the foundation of the world grace was given vs in Christ,* 1.21 and at Saint Iames saying,* 1.22 that Gods 〈◊〉〈◊〉 are knowne vnto him from the beginning▪* 1.23

that is fromal eternitie. But is it possible that you hauing ben so long conuersant in Philosophie & Diuinitie, should in your phansie frame vnto vs a mutable God▪ Truelie if you speake seriousely, I except against your wisedome, if you iest frend∣ly, I must preiudice your modesty. Do you think that God was mutable, in threatning, but sp••ring the Ninevites? He had determined to spare them, as well before as after his threats. But (you will say) why then did he threaten them? for this ve∣rie cause, that by threatning he might conuerte, and hauing converted, might saue them. There∣fore God was not diuerse, or altered his purpose•• for even when he threatned thē, he vnderstood this condition, except they repented▪ and this repē∣tāce he did before all eternitie purpose by threat∣ning to worke in their mindes.

Besides, you obiect vnto vs a greivouse crime, in saying we ouerthrowe & take away Disciplie••, prayer, magistrates, and lawes. Not to fast (I pray) for breaking your shinnes. If whatsoeuer God hath decreed shal com to passe, as without doubt immutablie, and necessarily it must, discipline (say you) praier, magistrates, and lawes are to no pur∣pose▪ it were trew, if he had decreed without thē that his decrees should come to passe. But if by these meanes he would saue some, restraine o∣thers, and make a thirde sorte inexcusable, and hath therefore commaunded to vse them, that by this commaundement he might the rather mooue vs to make vse of thē, and by this meanes

attaine the good he hath decreed vnto vs, then who a•• you that presume to be a reformer of gods counsels, and mutter that he hath decreed, ordai∣ned and commanded things vaine and to no pur∣purpose? God hath decreed to make da••e to mor∣row; vvill you therefore conclude that the sunne riseth in vaine? Because God every yeare bringeth corne from out the earth, will you therefore con∣clude that the benefit of heaven and husbandrie might be taken away? what schoole ever taught you f••om admitting the first cause to conclude a remoue of second causes? when God decreed the end, he likewise ordained & decreed means vnto that end, & gaue vs charge to vse thē: if we vse thē, it is at his pleasure; if not, by his iudgement & our fault it is at our owne perill.

Your obiectiō of Manichae in blasphemy touch∣eth not vs but S. Paul, one vnspotted with that he¦resie. All are created good by one good God, by his most iust permissiō they fell corrupting & tur∣ning away themselues from God. Out of this pe∣rished heape he elected & reprobated frō all eter∣nity whom he woulde. Manes acknowledgeth none of all this. It is therefore a damnable slaun∣der to say that GOD did reprobate any, con∣trarie to those sayings, GOD will not the death anie, but that all men shoulde bee saued. Hee would not that any shoulde perish, but all bee saved in respect of his goodnesse and l••ue towardes his creatures (which will not suffer him to re∣ioice in the destruction of his handy-vvoorke)

as may appeare by commanding, calling, and invi∣ting to repentance: although the force and efficacy hereof prevaile not in all. For in his word he hath oftē said, that he reioiceth in no mās death, as it is death, destruction, and torment, but calleth & in∣viteth all men vnto himselfe, though not all after one sort. But that hee would effect or bring to passe that all without exception should obey and be saved, he not only said it no where, but in ma∣ny places expresly said the contrary. So that the Scripture is not contrary to it selfe, teaching that God reioiceth in the salvation of all, and yet hath left some to reprobation.

[ III] Thirdly,* 1.24 I thinke that distrusting the waight of your arguments, you meant to carry it away with multitude, and did therefore vse the same argu∣ment both in first and also in the third place: vn∣lesse perhaps you will rather haue it an amplifi∣cation taken from the name of Enthusiastes, that you may not be thought to haue omitted this or∣nament. But go to, what agreement betweene vs and them? you say, that neglecting the word, we expect ravishments of the minde from the body; but in which of our wrighters haue you heard or red any such thing? this is spoken of vs with as lit∣tle modestie, as that before, when you said we de∣parted frō the revealed will of God. We say that God doth worke in vs faith, and our conversion; but by his word after his ordinarie māner of wor∣king, where vnto he hath bound vs, reserving to himselfe liberty of working extraordinarily when

soever he wil, as also of moving by his word, whō, when, and how far it pleaseth him.

As inconsideratly you adde (and I know not whether against your conscience,* 1.25 hauing bin so long an auditor of our profession) that according to our doctrine the will of a man doth nothing. In both arguments againe you dispute from ad∣mitting the first cause to the excluding of the se∣cond. The will of man is an agent, but being be∣fore mooued, acted, inclined, softened and re∣nued by God through his worde: I meane not forced, as a stone, or a blocke, but alured and in∣vited by some obiect offered to the minde. The will of Paul was Gods worke, in that he would do those thinges which the Lord woulde. It was Gods iudgment and the Iewes offence, that they would not be gathered to geather by Christ. It is in vaine that grace goeth before, vnlesse it do ef∣fect the accompanying of our will. What say you then of like māner of working? why rather harkē you not to that doctor of the church which saith It is God which worketh in vs both to will and performe.* 1.26 I will now tell you a great matter, but verie trew. Wee can in no wise maintaine the puritie of the article of free and certaine iustification, against that sorte of merit which the Papistes terme me∣ritum cōgrui, except that impious devise of Gods generall grace, leaving the acceptaunce, vse, or refusall of it selfe in our owne power, be cōdēned, & the eternal & immutable loue of God towards his elect be freed from obscurity & sophismes.

[ IV] Fourthlie, you vvould seeme to doe a thing or∣dinary extraordinarily,* 1.27 placing the strēgth of your arguments in the maine battaile, filling your for∣ward and re••••-vvard with pioners and base hang bies, contrary to that custome which you knowe to be obserued and commanded by Rhetoricians in their schooles. Your chiefe argument is this, which you set forth to the vtmost. If God haue de∣creed to giue over some to blindnes, sinne, & death▪ then God by this meanes is made the cause of sin. But this is easily answered. First here againe I finde your wāt of cōmon ingenuity, wheras you say that these are the words of many of our wrighters, that God doth effectually worke sin in the reprobate. You talke of ma∣ny, but do (& I am perswaded cānot) produce one. For we frō our harts detest this opiniō, as infinite testimonies of our writers will easilie proue.

But you wil say it followeth vpon our doctrine. For he which decreed to suffer men to fin, is the author of sinne. See what an argument you haue made, which (if it be turned the other way) is e∣nough to confute you in your own conceit. For he which permitteth sinne, not being bound to hin∣der any man from sinning, having besides autho∣rity and righte to punish vvith forsaking and ca∣sting of to eternal tormentes, he is neither author nor favourer, but sufferer and iudge of sinne. But in this sorte GOD permitteth sinne: therefore God is not any vvaie the author of sinne. If you proceede and vrge; but that privation or with∣dravving of grace vvhich he inflicteth insteed of

a punishmente, is sinne; you commit a fallacie of accident. For the punishment of it selfe, as it is inflicted by God, is most iust; by accident, as be∣ing plucked by men on their owne heads by the first sinne of Adam, and the rest ensuing, so it is sinne. Your argument had carried more co∣lour, if from Gods providence you had conclu∣ded this effecting of sin: although in deed it had beene but the same fallacy For God did most effe∣ctualie and vehemently will the crucifying of his sonne by them, who aftervvardes executed it: yet did he not will, but suffer their murder (which hee aftervvardes horriblye punished) to concurre with his most iust, most holy, and (beyonde all others) most admirable and glorious worke, vvhich by them hee perfourmed. Hee vvould the warres of Nabuchadnezar, but hated his wic∣kednesse. His vvill it vvas that Absolon shoulde vvarre against his Father David, and defile his vviues, but these thinges in respect of GODS vvill, vvere most iust punishmentes vpon Da∣vid, but as Absolon did them, onlie to vsurpe the kingdome and oppresse his Father, not ha∣ving therein any commandement of God to fol∣lovv, so they were treason, & incest. This wicked∣nes of Absolo•• by accident concurreth with Gods iudgment, which he executeth by him. As much you shall prevaile if you saie that God is thē made the author of sinne, when as men forlorne and forsaken by him cannot choose but sinne. For you accuse the scripture, and God himselfe, often

saying as much as this, but without dāger of such blasphemie. Because mankind of their own free wil did in Paradise pul on thēselves this necessity [ V] of sinninge.

Fifth,* 1.28 you tell vs this is a doctrine of the law. What then? is it therefore false? is not the law as true as the Gospell? furthermore, you say it is drawne from reason it selfe. You had neede be more eagle-sighted in Plato & Aristotle his books, then I and all men besides haue bin, which could never finde it there. But in a word, know that it is learned out of the hidden mysteries of the gos∣pell. Doe you thinke that Paules intent was in the 9. 10. 11. and 12. to the Romanes, and 1. to the Ethe∣sians to preach the Law? I doe not thinke you be∣leeue it. And what doth neerer concerne the very m••rrow of the Gospel, then the eternal, free, and immutable loue of God towards his elect, which Christ s••ith was the cause why he•• gaue his onely begotten son for vs, much more saved vs everla∣stinglie, being once engraffed into him through faith, and finished in vs the worke which hee had begun? I know not what may concerne the gos∣pell if these things doe not. It may suffice againe to admonish you (as before) of main••taining the purity of our article of iustificatiō. But those words of yours, (O bow that exclamation troubled mee, TO WHOM DOTH GOD OWE ANY THING••) filled 〈◊〉〈◊〉 partly with admiration, partly with indignatiō & griefe. I was out of pat••∣ence when I read thē. Surely either you haue bin

little conversant in reading holy scriptures, or to much possessed with affection & preiudice, whē you so sawcily condemne the words of scripture. Is it not the exclamation of Paule, Rom. 11. 35. Who hath first giuen vnto the Lord, that he may recompence him? Truly nothing more comfort∣eth me, then this vnspeakable loue of God to∣wardes me, that oweing no more to me then to Iudas or Cain, yet for all that, of an enimie he hath made me a son, by the death of his onely begot∣ten. For that which you aleadg of Gods binding himselfe vnto vs by promise, is nothing at all to the purpose. What then (I pray) will you pre∣tend, before the applying of this promise? To whom doth this promise bind God, but vnto him that embraceth it by faith? But who embraceth or receiueth it besides those, on whō God vouch∣safeth to bestow this benefite? he obligeth him∣selfe to as manie as beleeue, and this very obliga∣tion proceedeth of his free goodnesse. But where (••el me) where in scripture do you read, that God bindeth himselfe by any promise to giue faith & repentance vnto all? this you wil never be able to shew vs. Leaue then to bee troubled with the words of Christ proceeding from a most inwarde feeling of piety & true humility before God, nei∣ther dreame that by them Papisticall doubts are confirmed, whereas rather in deed without them the certainety of faith cannot consist.

Sixtlie: they should long since haue beene a∣shamed [ 6] of the argument they bring for vniversal

promises.* 1.29 For themselues are faultie in that which they obiect vnto vs. You answeare the argument, and yet vse it. Yf this vniuersall promise did par∣taine to all men, what a confusion of impietie & absurditie would follow? But if it must be restain∣ed vnto those that beleeue (as indeed it must) we also maintaine this vniuersall truth and com∣forte, hauing learned out of Gods worde, that all and they alone which beleeue be heires of eter∣nall life, and so receiued into fauour by God, that they shall for euer all continew thenn, and not one perish, according to those scriptures: No man shall take awaie my she••pe from me: Of that which my father hath giuen me I wil not loose &c:* 1.30 That, if it were possible, the verie elect should be seduced. Whom he hath chosen,* 1.31 them he hath called, iustified, & glorified. This is the conclusion of Christian faith and consolati∣on,* 1.32 and this article is placed in the end of the creed, that we might beleeue eternall life, and with the Apostle sing•• that triumphant song, who shall seperate the elect, &c. They on the other side do openly and greeuousely wrong the maiestie of God, whilest they imagine his loue to be mu∣table as the loue of man: as for the goldy, them they depriue of their comfort, they weaken, dis∣grace, and vilifie the force, vse, and comfort of v∣niuerfall promises, whilest they feine, that some truely beleeuing may finally fall aware & perish: that they which are new in fauor with God were not so from all eternitie, nor shall be euerlasting∣ly: which being most absurd, it followeth neces∣sarily,

that because they will not be certaine of Gods future and eternall grace, therefore they can not be certaine of the grace present. The scripture teacheth, that as many as beleeue are to be sa••ed: they oppose the contradictory, that s••me which beleeue are not to be saued. Where is now your comfort, by which you may include your selfe in the vniuersall fall? These are those secret sleights of the•• devill, which must be obserued & avoyded.

Augustines exposition vpō Paules Epistle to Ti∣mothy,* 1.33 of al sorts of men,* 1.34 fitteth that place proper∣ly as may appeare by the drift and words of Saint Paule. But to the cōtētious I vse to yeeld thus far, that it is spoken of al particular men, according to the effect towards all, & vocation, but not according to efficacie. As for our wrighters, none of them would endure, much lesse desire that an indefinite might be substituted in place of an vniversall.

Your coockow song of contradictory wils, is [ VII] broken of by an answere of vniversals.* 1.35 For there is no contradiction in this; God will that al which be∣leeue should bee saved, and that none which beleeue not should be saved. Againe, you do ill to confound the commandement pertaining to all men (that all shoulde come vnto Christ) with the promise: for Christ wil ease, not al men, but al which come vn∣to him. And therfore as the excludeth none, no not the reprobate, & such as perish, from the commā∣dement: so likewise he excludeth frō the promise none which come vnto him, that is, which beleeue in him.

At odious is your exprobation of respect of per∣sons.* 1.36 That may be committed when a thing is gi∣ven of debt or duty,* 1.37 not when it is given of free mercy, as God giveth. He is rich to all, yet not gi∣ving the same giftes and benefits to all, because in his most spacious pallace hee will haue variety of furniture. But whereas the Apostle in this place speaketh principally of eternal riches, you spight∣fully omit what he addeth: Calling vpon him.

Wil you know vpon what ground we acknow∣ledg two sortes of election?* 1.38 I will shew you three sortes in scripture. First God chose the people of Israel to be his church. Secōdly Christ chose the twelue Apostles, to spread the Gospell abroad in the world, thirdly he chose not al of either of these to eternall life, because amongst the Israelits ma∣ny were called, but feaw chosen, amonst the A∣postles one was a Deuil. But he knew whom he had chosen, I meane to eternall life, and not only to the Apostleship, wherevnto also he chose Iu∣das. So there are three sorts of vocation or calling: first to the visible church,* 1.39 whereof it is saide manie are called: secondlie to the church of Saints, which calling is internall and effectuall, which Paule na∣meth [ 1] according vnto his purpose, vz. of saving those [ 2] which are called: thirdly, to some certaine charge [ 3] or dutie in this life, so my vocation is to labour in this schoole.

The will of God,* 1.40 named will of revelation and good-pleasure the Schoole-men haue well distingui∣shed, not as contrary, or two wils but one wil, and

that partly manifested and partly cōcealed, part∣ly proving and partly efficient, which are thinges agreeable to the nature of God.

Eightly you conclude with a grosse and pesti∣lent [ VIII] cavil,* 1.41 that the doctrine of final perseueran••e maketh men presumptuous, but do you call it presumption to beleeue eternall life? You deale too contumeliously with the holy spirit and too heynous is this ingratitude for so great a benefi•• which God through Christ in this life bestowed on vs, namely the certaintie of our saluation, pur∣chased for vs by Christ, which is the summe and foundation of our comforte and religion. For what comforte were it to know,* 1.42 that indeed Christ did ones purchase saluation for vs,* 1.43 but e∣verie moment it is a thousand waies subiect to be lost? we must therefore know, that our life is with Christ in God, and there as safely kept, as is the life of Christ him-selfe reigning in heauen. This is a thousand times saide in scripture. Read Me∣lancthon vpon the 7. ca. of Mat. in the place a∣boue cited. Read the 5. and 8. chapt. to the Rom. I see you doe not put difference betweene secu∣ritie of the spirit & of the flesh, and that you stag∣ger even in the verie grounds of Christianity, if in heart you maintaine this tedious opinions. If it be so, I am verie sorrie for you, and doe exhorte you to read the scriptures diligently.* 1.44

That also is a meere cavill, that we should saie, the elect cannot forgoe the holie spirit. Nay they often loose manie gi••es of the same spirit, but re∣couer

them againe by repentance. For they do not quite revolt from God, and become profes∣sed enimies of the truth, that is, they sinne not a∣gainst the holy Ghost, nor so fal, that finally they perseuere in their errours against the foundatiō, and in their sinnes against conscience. Neyther doth this comforte make men secure, because it concerneth them onely, which haue a purpose to beware of falling, abhor nothing more then of∣fending God. there is therefore a manifest con∣tradiction in that diuelish scoffe of the wicked, which say, If I be elected, I wil do what pleaseth me, be∣cause it shal not hurt me. For God will haue vs be sure that we are elected, but this we can not do with∣out faith and repentance. All thinges worke for the best, trew, vnto them that loue God: There is no condemnation to them which walke according to the spirit••. These two ioyned togeather exclude se∣curitie, & stirre vs vp to cheerefulnesse and ala∣critie to runne our race, according to the com∣maundement, make your election certaine. On the other side they sleep securely in their sins, which dreame that it is in their owne handes to take and lay aside repentance whensoeuer and as of∣ten as they list, and play with GOD at their pleasure. But (say you) I woulde faine shifte of this triall, wherevnto the certainetie of salua∣tion doeth call. That is it the Divell woulde haue.

Those sayings, Matthew the two and twentith and tenth, Hee vvhich continueth to the ende &c?

Revelations the second and tenth, To him, that overcommeth I vvill giue a crowne &c. Doe not de∣rogate from the certaintie of saluation, but are exhortations wherby God vpholdeth vs in that certainetie, stirring vp in vs a desire of godlinesse, and hatred of sinne.

The like slaunder it is, when you say that vvee teach men to iudge of election a priore or by the cause. Eyther malitiously they dissem∣ble our opinion, or else they vnderstande nei∣ther themselues nor vs. VVee iudge by the effect, that is by faith and repentaunce, of the cause, that is of election. But to iudge thus is to iudge a posteriors, that is by the effect. That wee ought not to determine of any before the ende of his life whether hee shall bee saued or no; if you meane it of others you say well, if of our selues, or of euerie mans ovvne consci∣ence and certainetie in himselfe, it is a detesta∣ble, wicked, diuelish, and blasphemous sayings, overthrowinge the whole foundation, and groūd∣worke of saluation. Hee that taught you this, taught you a doctrine of diuels, though he were an angell from heauen. But I will tell you an o∣ther lesson, except you be certaine before the end of this life whether you shall be heire of eternall life, you shall neuer so be after this life. For faith in this ve••••e certainetie, which is the beginning of eternall life, this all must haue in this life, vvhich looke for that other life. If you haue thought on the nature and definition of hope,

that it is a sure and certaine expectation of eternall life, you should haue found no such thing there. My hart doth stand on end to think of your blasphe∣my. I would not for an hundred thousand worlds be so seperated from Christ, as to be vncertaine whether I were his or noe. These are heathenish blasphemes, the verie entrance of hell. Where∣fore you do well to confirme it with testimonies of the heathen: for these thinges refarre wide of the worde of God. Why doe you so co••rupt the wordes of scripture, wresting them from a ••onne. like to a seruile feare? what mystere, what blind∣nesse is it for a man to boast of vniuersall promi∣ses, and not to sifte himselfe, and trie whether he be of their nomber, of whom the promises speak▪ This is in deede to bring in amongst men carnall security, and a shadow of faith, which in the con∣fl••ct driueth vs head-long into desperation. I do not th••nke Luther & Melancthon taught any mā so to babble and fome out these vniuersall pro∣mises. But the carrier calles for my letters, and I haue to my great paines spent the whole night in wrighting these lines. Farewell. Let me entreat you to provoke me no more with such disputati∣ons.

Fare-well hartily,

this 2 of september 1573.

Notes

• * 1.1

  The do∣ctrine of Predestina¦tion is not difficult.
• * 1.2

  I Difference betweene providēce & predesti∣nation.
• * 1.3

  II Distinction betweene good & e∣vil offence.
• * 1.4

  What it is to 〈◊〉〈◊〉 or suffer.
• * 1.5

  III The diffe∣rence be∣t••••••ne the 〈◊〉〈◊〉 and 〈…〉〈…〉 second 〈◊〉〈◊〉.
• * 1.6

  〈…〉〈…〉 11.
• * 1.7

  〈◊〉〈◊〉 20. 15.
• * 1.8

  Rom. 9. 3.
• * 1.9

  IV. The diffe∣rence of effectes in respect of.
• * 1.10

  V Difference of sinnes.
• * 1.11

  VI Two sortes of necessity
• * 1.12

  Testimo∣ni••s out of the New Testament.
• * 1.13

  Out of the New testa¦ment.
• * 1.14

  Argumēts 〈…〉〈…〉.
• * 1.15

  A••ioms of eternal & immutable Election.
• * 1.16

  Answere to obiections.
• * 1.17

  Election doth not lead vs frō the revea∣led to the hidden will of God.
• * 1.18

  Answere to the in∣staunce of Paule.
• * 1.19

  Rom. 11. 33.
• * 1.20

  Dotage of the Stoickes & Manichees falsly obie∣cted.
• * 1.21

  Eph. 1. 4.
• * 1.22

  2. Tim. ••. 9.
• * 1.23

  Act. 15. 18.
• * 1.24

  Enthusias∣mes or Re∣velations falsly obie∣cted.
• * 1.25

  The will of man is not ••••le.
• * 1.26

  Phil. 22.
• * 1.27

  God is not the cause of sinne.
• * 1.28

  〈◊〉〈◊〉 no do∣c••••••ne of r••••son but of the gos∣pell.
• * 1.29

  The pro∣mises are v••iuersall vnto those that be∣leiue.
• * 1.30

  Ioh 10. 28. &. 6. 39.
• * 1.31

  Ma••. 24.
• * 1.32

  24 Rom. 8. 30.
• * 1.33

  1. Tim 2. 4.
• * 1.34

  God will haue all men saued.
• * 1.35

  In God are not contra∣dictorie•• willes.
• * 1.36

  God is no respecter of persons.
• * 1.37

  Rom. 10. 12.
• * 1.38

  Two, nay three sorts of election in scripture
• * 1.39

  Three sortes of vocation.
• * 1.40

  Voluntas signi & be∣•••• placi••i.
• * 1.41

  The do∣ctrins of pers••ue∣rance doth not m••ke v••presump∣tuous, but beleeue eternall life.
• * 1.42

  Col 3. 3.
• * 1.43

  1. Pet. 1. 5.
• * 1.44

  The elect may loose the spirit of God, out not wholy no•• finally.