A treatise of divinity consisting of three bookes : The first of which handling the Scripture or Word of God, treateth of its divine authority, the canonicall bookes, the authenticall edition, and severall versions, the end, properties, and interpretation of Scripture : The second handling God sheweth that there is a God, and what he is, in his essence and several attributes, and likewise the distinction of persons in the divine essence : The third handleth the three principall works of God, decree, creation and providence / by Edward Leigh ...

CHAP. I.

Of Gods Workes.

HAving spoken of the Scripture, and God; the Workes of God in the next place are to bee handled, which some make two; the Decree, and the Execution of the Decree: others, three, Decree, Creation, Providence. The Works of God, whereby he moves himselfe to his Creatures, are three; Decree, Creation, Providence; not three individually; for so they are innumerable, but in the species and kindes of things.

The Workes of God, are,

• 1. Before time or eternall, his Decree.
• 2. In time.
  • 1. Past, Creation of all things.
  • 2. Present, Gubernation, and Suste••tation, Go∣vernment and Preservation.

Or thus, Gods Workes are,

1. Internall, which are in the very will of God from eter∣nity, and they are called the Decrees of God, by which God

determined from eternitie, what he would doe in time: We follow the received Phrase of Divines, when we call the De∣crees, the works of God, and speake of God after our capaci∣ty. Therefore we call Decrees of God, his Works; because the Decrees of man are Works, or Actions from man, and really distinct from his understanding and will, by which we conceive the Decrees of God, or rather God decreeing.

2. Externall; Creation, and Providence.

1. Of Gods Decree.

Decree is a speech taken from the affaires of men,* 1.1 especially Princes, in the determination of causes between parties at variance, whose sentence is called a Decree: or secondly, it is a resolution of things consulted of, either negatively, or af∣firmatively, according to the latter use of the Phrase, it is ap∣plyed to God, Esay. 46. 10.

Decretum in the Latine is indifferent;* 1.2 to signifie either in the Abstract, Gods Decree; or, in the Concrete, a thing decreed.

Gods Absolute Decreea 1.3 is that whereby the Lord, accor∣ding to the Counsell of his owne Will, hath determined with himselfe what he will doe; command, or forbid; permit, or hinder, together with the circumstances of the same, Acts 2. 23. and 4. 28. Luke 22. 22. John 7. 30.

Or, Gods Decree is an eternall and infinite act of the Divine Essence, by which he doth determine to doe, or not to doe, whatsoever is, or shall be done, from the beginning to all eter∣nity that good is; and to permit or suffer whatsoever evill is done, or shall be.

Gods Decree is called Counsellb 1.4, because it is done most wisely; all things being so ordered, as is most agreeable to t••••est reason; as if things had been long debated, or con∣sulted of before; though the Divine Nature be free from all need of cousulting; and it is called the Counsell of his Will;

because his Will doth determine all things agreeably to that Counsell.

It is an eternall determining of all things which have been, are, or shall be, so as himselfe saw fittest to have them, upon best reasons knowne to him, though not to us.

The Decree of God extends to all things good and bad; and the rule of it his owne wisedome, and good pleasure gui∣ded by his wisedome, the end is for his glory; that is, the ma∣nifestation of his excellencies. His mercy moved him to de∣cree, his wisedome orders the Decree, his power perfects it, and brings it to passe.

The Properties of Gods Decree.

1. It is compleat, that is, it comprehends the determination of everie thing, whatsoever the Creature it selfe workes, or God concerning it, that was decreed from eternity so to be, Matth. 10. 29. it reacheth to greater matters; the Incarnation and comming of Christ, Psalme 40. 6, 7, 8. Compared with Heb. 10. 5, 6, 7. the Kindome of Christ, Psal. 2. 2. to lesse mat∣ters, in things which befall the Church, as the ordering of things in Egypt, when the Israelites were in Captivity. No∣thing comes to passe but what God hath decreed shall come to passe; and nothing com••s to passe otherwise then as hee hath decreed it shall come to passe, we doe not onely subject res ip∣sas, but modos rerum to the Will and Decree of God. Neither hath God decreed onely good things,* 1.5 but even justly the evill workes of evill men; for evill in respect of Gods ordering it, habet rationem boni.* 1.6 viz. that by it the glory of God may be revealed in his Justice and Mercy. He doth order, determine, and direct the sinfull actions of men, but not effect them.

2. It is most wise, Ephes. 1. 11. 1 Tim. 17. Rom. 11. 33.

3. Just.

4. Free, Rom. 9. 18. Nothing moved the Decree of God without, or beyond himselfe: ••v••nso, O Father, saith Christ, because it pleaseth thee.

5. Certaine, firme, 2 Tim. 2. 19. infallible, unchangeable, Matth. 18. 14.

6. Eternall, Acts 15. 18. It was one of Vorstius prodigious Doctrines, to maintaine, that Gods Decrees are not eternall; then he would be changeable.

7. Absolute; not so as to exclude meanes, but Causes, Me∣rits, and Conditions.

The Decree is two-fold.

1. Common and Generall, which concernes all Creatures, the Decree of Creation, and Government, or Providence.

2. Speciall, which belongs to reasonable Creatures, An∣gels and men; it is called the Decree of Predestination: and it consists of two parts; viz. of a Decree of Election, about saving: and of Reprobation about damning some Angels and Men.

The Execution likewise of the Decree is two-fold.

1. Common; the execution of the Decree of Creation, which is Creation: and of Government, called Providence.

2. Speciall: 1. the execution of the Decree of Election, in good Angels, their confirmation in that state, and in elect men. Redemption, and Restauration, and all the gracious workes of God. 2. the execution of the Decree of Reprobation, partly in evill Angels, casting them out from their state and conditi∣on, and their punishments in Hell; partly in men, viz. their rejection, obduration, and all effects of divine anger upon them.

But I shall handle the speciall Decree, first, called Predestina∣tion, and speake briefely concerning the two parts of it; E∣lection and Reprobation, and then proceed to treat likewise of Creation and Providence.

Of Predestination.

To Predestinate* 1.7, is to Decree the attaining of some end, by such like meanes as counsell shall prompt us with. It differs from Election; Election, is in the Will; Predestination, in the understanding, Acts 4. 28. Election is onely of the end, this is of the meanes also.

By Divines, Predestination is used to signifie the Decree of

God concerning the eternall and Supernaturall estate of An∣gels and men, or of men elect and reprobate: although pre∣destination concerne Angels and men alike; yet the Scripture especially inculcates to us men the Predestination of men.

Predestination in Scripture (say some) is all one with E∣lection almost every where, as Rom. 8. 30. But with the an∣cient Latines, Destinare, is used of punishment as well as re∣ward; and ancient Devines make a Predestination to punish∣ment, as well as to glory.

Predestination is the Sentence,* 1.8 or Decree of God, according to Counsell, determining with himselfe from all eternity, to create and governe man-kinde for his speciall Glory, viz. the praise of his glorious Mercy, or excellent Justice.

Or thus;

Predestination is the secret and immutable purpose of God, whereby he hath decreed from all eternitie, to call those whom he hath loved in his Sonne Christ, and through faith and good workes, to make them vessells of eternall glory. Or thus

Predestination is the* 1.9 infallible purpose of God, whereby he hath made choise of some, and rejected others, according to the pleasure of his owne will.

The Lord hath not onely decreed in generall, that hee will save some which believe, and condemne those which continue in infidelity: but he hath determined whom, and how many he will bring to holinesse, and life eternall, for the praise of his Grace, and how many he will leave to themselves, and punish for sinne, for the praise of his Justice. The ancient Fa∣thers call that Verse, Rom. 8. 30. The golden chaine of our sal∣vation.

The parts of Predestination are two;* 1.10 Election, and Repro∣bation.

This Doctrine of Election is profitable to be taught in the Church of God; for it sets forth the profound depth of the Lords love, the glory and riches of his grace and mercy,* 1.11 ascri∣bing the whole praise of our Vocation, Justification, Adopti∣tion, and Glorification, to the Mercy of God; it holds forth the wonderfull Wisedome of God, Romans. 11. 33. It sets

out his Power and Soveraignty, Romans 9. 20.

The word Election signifieth,* 1.12

1. The chusing or taking of one into some office, 1 Sam. 10. 24. Luke 6. 13. and 17. 12. either in the Common-weale, Psalme 78. 70. or Church, John 6. 70.

2. The making choise of a Nation to bee Gods peculiar people, upon whom (passing by others) hee will bestow his Lawes, Ordinances, and singular pledges of his love, Deut. 4. 37. and 7. 7. and 10. 15. and 32. 8. Rom. 11. 5. 25.

3. It is put for the Elect themselves, as Rom. 11. 7.

4. It is taken for the execution of Gods eternall Decree, or the separation of certaine men in time by effectuall vocation, Luke 18. 7. Col. 3. 12. Apoc. 17. 14.

5. It notes the eternall decree of God separating some men to holinesse and glory, for the praise of his rich grace, Ephes. 1. 4. 11.

Election is the decree of Gods good pleasure,* 1.13 according to Counsell, whereby he hath from eternity chosen and determi∣ned with himselfe to call some men to faith in Christ, to ju∣stifie, adopt, sanctifie, and endue them with eternall life, for the praise of incomprehensible grace, and rich mercy.

Or, it is an action* 1.14 of God ordaining some men out of his meere good will and pleasure to eternall life, which is to be had by faith in Christ, for the manifestation of his grace and mercy.

1. The Generall nature of it, it is an action of Gods or∣daining.

2. The impulsive Cause, of his meere good will, Ephes. 1. 6. Rom. 9. 16. 18. There can be no other reason given, when men have wearied themselves out in disputes, but onely Gods will,* 1.15 Even so Father, because it pleaseth thee, Matth. 11. God will have mercy on whom hee will have mercy. Gods meere free-will makes us differ in naturalls; thou art a man, and not a Toad; how much rather must it make us differ in supernaturalls? To

flie to a scientia media, or a congrua motio divina, or to the pre∣paration and use of Free-will, is to wander, and to say any thing in man makes a difference.

3. The object of Election,* 1.16 whether man absolutely con∣sidered, or respectiuely, as good by Creation; miserable by sinne. Some make homo* 1.17 condendus, man to be made the object of Election, some man made, but not fallen; some man made and fallen. But these opinions may be reconciled, for those who hold homo Condendus,* 1.18 or massa pura to be the object, doe extend Election further than the latter doe, even to compre∣hend in it a decree to make man, and to permit him to fall; but as for that actuall Election, and Separation, Calvin and Beza hold it to be from the corrupted Masse; of which opi∣nion these reasons may be given.

1. We are chosen, that we might be holy and unblameable; this supposeth that we were considered in Election, as finners, Ezek. 16. 6. 9. 1. Rom. 2. 9. Election is of God, that sheweth mercy, and wee are called vessells of mercy; mercy presuppo∣seth misery.

2. We are elected in Christ as our head; and he is a Media∣tour and Saviour which presupposeth sinne; he came to save sinners, Matth. 20. 16. the meanes of salvation are given to few, few are holy, the effect of Election, Matthew 7. 13.

3. Man simply considered is the object of Predestination, in respect of the preordination of the end; but man corrupted, if we respect the ordination of the meanes which tend to that end; or man absolutely, in respect of the supreame or last end, or in respect of this, or that subordinate end.

4. The end* 1.19 of Election is two-fold: 1. neare and imme∣diate eternall life. 2. farther off and ultimate, the glory of his name, Ephes. 1. 3, 4, 5, 6.

5. The meanes to bring about these ends, Christs merits, apprehended by faith.

Consider also the adjuncts of this Decree, the eternity, im∣mutability, and certainty of it. There is a certaine and deter∣minate number of the Elect, which cannot be diminished, or augmented.

Christ prayed to his Father that the Faith* 1.20 of his Elect might not faile, Joh. 17. 16. 20. It is impossible they should be decei∣ved, Mat. 24. 24.

The Papists thinke that the certaintie of immutable electi∣on begetts in a man a certaine carnall securitie,* 1.21 and prophan∣nesse: but Peter thinks farre otherwise, 2 Pet. 1. 10.

God was not moved by any thing outwardly to choose us to eternall life, but it was onely the meere will of God.

Some of the Papists say, God did choose man to eternall life upon the foresight of his good workes and his perseverance in them.

2. The Lutherans* 1.22 say for faith foreseene, not because of any dignity in faith, but for Christ apprehended by it.

Object. If God should not predestinate for some thing in us, he is an accepter of persons, for all were alike, Judas was no more opposite then Peter; why then should one bee elected and not another?

Sol. 1. This makes the Doctrine of Election such a depth, that God loveth Jacob and hateth Esau, in the Angels, some are elected, and some fallen.

2. To accept of persons is then when we preferre one before another, and ought not to doe so, now that God chooseth some; it is of his meere grace,* 1.23 for all deserve eternall damna∣tion.

Arguments against the Papists and Lutherans.

That which is the effect and fruit of election, that cannot be a cause or condition, for then a thing should be a cause to it selfe, but these are effects, Ephes. 1. 4. It should be according to them, he hath chosen us because we were foreseene holy, Acts 13. 48. A man is not ordained to eternall life, because he be∣leeveth,* 1.24 but he beleeveth because he is ordained to eternall life. Secondly, then we should choose God and not he us, contrary to that, John 15. 19. Thirdly, Infants are elected, who cannot beleeve or doe good workes. Fourthly, if man were the cause of his owne election, he had cause to glorie in himselfe, electi∣on should not be of grace.* 1.25

All the Sons of Adam without exception are not elected: for election supposeth a rejection. He that chooseth* 1.26 some re∣fuseth others. See Esay 41. 9. John 13. 8. Whom God electeth he doth also glorifie, Rom. 8. 30. but all are not glorified, 2 Thes. 1. 10. & 2. 13.

2. Saving faith is a true effect of Gods election, peculiar to the elect, & common to all the elect which live to be of age and discretion, but many are destitute of faith for ever: therefore they must needs be out of Gods election.

3. The Scripture saith expresly,* 1.27 that few were chosen, Matth. 20. 16. Few saved,* 1.28 Luke 13. 23. The elect considered a∣part by themselves,* 1.29 are a numberlesse number, and exceeding many,* 1.30 in comparison of the wicked, they are but few, even a handfull, Matth. 7. 13. 14. & 22. 14. Luke 12. 32.

Though some of the places of Scripture may be expounded of the small number of Beleevers in the dayes of our Saviour, yet some are more generally spoken, shewing plainly that on∣ly few do find the way to life.

At this day, if the world were divided into thirty parts, 19. of them doe live in Infidelity, without the knowledge of the true God. The Mahometans possesse other sixe parts of the world. Amongst them which professe Christ, scarce one part of those five remaining do embrace the true religion: And ma∣ny more do professe with the mouth, then do with the heart beleeve unto salvation.

The Arminians say there is an election axiomaticall, not personall: they acknowledge that there is a choise of this or that particular meanes to bring men to salvation. God (say they) hath revealed but two wayes to bring men to life, ei∣ther by obedience to the Law, or by faith in Christ. But they deny that there is an election of this or that particular man. But God hath set down with himselfe from all eternity, who shall lay hold on Christ to salvation, and who not, 2 Pet. 1. 10. speakes of an election personall, Rom. 9. 11, 12. of both e∣lections, axiomaticall and personall. Some hold that Gods e∣lection is so uncertaine and changeable, as that the elect may become reprobates, and the reprobate elect. But Gods election

is most firme, certaine, and unchangeable, John 6. 37. & 10. 28. Matth. 24. 24. So much concerning Election.

Reprobation* 1.31 is the purpose of God to leave the rest of men to themselves, that he may glorifie his justice in their eternall destruction.

The Schoolemen and others distidguish between a negatiue and positive or affirmative act of Reprobation. The negative act is called preterition non-election, or a will of not giving life. The positive or affirmative act is called pre-damnation, or a will of damning.

The object of it are some sinfull men,* 1.32 or the greatest part of sinfull men, which are called vessells of wrath sitted for destru∣ction, Rom. 9. 22. that there are more damned then saved; is proved, Matth. 20. 16. & Matth. 7. 14.

The end of reprobation is the declaration of Gods justice in punishing of sin.

There is no cause of reprobation in the Reprobate, that they rather then others are passed by of God; that is, wholly from the vnsearcheable depth of Gods good pleasure, but that damnation whereto they are ad••udged, is for their own sins.

Obj. 1 Tim. 2. 4. Who will have all men to be saved. Sol. That is, God would have some* 1.33 of all sorts of men to be saved, so all men is taken. 1. verse, Let prayers be made for all men, that is, all manner of men; he instanceth in one kinde, viz. Kings. All is likewise here to be taken, not prosingulis genem, but pro¦generum singulorum. All manner of men of all Nations & qua∣l••••es. All in this place doth not signifie uniniversally: every man in every age and condition, but all opposed to the Jewes only, all indefinitely & that in the times of the new Testa∣ment, of which the Apostle speaketh, 2 Pet. 3. 9. Not wil∣ling that any should perish, but that all should come to repentance: therefore there is not an election of some, and reprobation of others.

Sol. He speaks there only of the Elect: & he would have none of them to perish.* 1.34 He speakes that for the comfort of the god∣ly, & includes himself amongst them, long-suffering to us-ward: therefore he meanes those in the same condition with himself.

He shews why God staies the execution of his wrath, because all his Elect are not gathered▪

There is nothing doth more set out the glory,* 1.35 excellencie, and sufficiencie of God then his Decree. O the infinite depth of the wisedome of God which hath fore-seen, decreed, and determined with himselfe, the innumerable things that ever did or shall come to passe, we should not search into the depths of his counsells, Deut. 29. 29. But in all things professe our dependance on him, and refer all to his decree, Psal. 37. 5.

They are justly blamed that ascribe any thing to chance,* 1.36 fate, fortune, or good lucke, as also such as are impatient under a∣ny crosse.

Admiring the methods of Gods eternall Counsell, and the execution of it, for the salvation of our soules will be a great part of our worke in heaven.

That is a desperate inference:* 1.37 If I be predestinated, I shall be saved, though I neglect and scoffe at sanctity. God hath pre∣destinated the meanes as well as the end: he hath decreed us to be holy as well as happy, in good things, the Devill strives to sever the meanes from the end, in evill, the end from the meanes. We must not reason whether we be predestinated, but use the means, prove our Election, by our calling wee should judge of our predestination, not so much descendendo, by pry∣ing into Gods secret Counsell, as ascendendo, by searching our own hearts. It was good counsell that Cardinall Poole gave to one who asked him how he might most profitably read the E∣pistle to the Romans. He advised him first to read the 12. chap∣ter to the end, and then the beginning of the Epistle to the 12. Chapter. Because in the 12^•h. Chapter the Apostle falls on matter of duty and sanctification, which is the only way to attain to the knowledge of those great mysteries handled in the beginning of Predestination. Take heede of abusing this Doctrine.

1. In respect of God,* 1.38 quarrell not with his justice, because hee hath determined not to give grace to some, Rom. 9. 14. that any are saved it is from Gods mercie, there can be no in∣justice in refusing, when it is the meere mercie of God to take

any:* 1.39 as if of many Traitors the King spare some, and hang up the rest: neither have the Elect a just cause to glory, nor the reprobate to complaine; since undeserved grace is shewed to the one, due punishment inflicted on the other. It bewraies no more want of mercie in God, that he takes but such, then it did want of power, because he made not many worlds, since the exercising of one and the other, is determined by his wis∣dome.

2. This may comfort the people of God,* 1.40 who may be cer∣taine of their election and salvation, Rom. 8. 38, 39. Paul had not this by immediate revelation, because he concludeth upon such arguments as are generall to all the godly, see 1 John 3. 14. Certainty of mans election and salvation is not such as we have of arts and sciences, yet the truths of God are more to be adhered unto then any humane principle.

3. Nor is it such as we have of doctrinall truths, wee are not so perswaded of Gods favour in particular to us, as that there is a God, and that there is Jesus Christ, because the dog∣maticall truth is contained in the Scripture, the other is but a practicall conclusion drawn from the Generall. 3. It is not such an assurance as expelleth all doubting & wavering, Mar. 9. 24. yet doubting is a sin, and we are to bewaile it: but the Papists teach doubting, and praise it under the name of humi∣lity, and say it keeps us from presumption.

4. It is not such as presumption and carnall security,* 1.41 ex∣cluding all use of the meanes, worke out your salvation with feare; those which have been most perswaded of Gods love to them, have been most active for him: the love of Christ con∣straineth us.

5. It is more then probable, conjecturall, or morall.

6. It is not of our own conscience and Spirit only, but in∣abled by the Spirit of God thus to conclude and determine, Rom. 8. The Spirit witnesseth with our Spirit.

Those that find this in themselves, should feed upon this eter∣nall comfort, it is absolute, eternall, immutable, nothing shall oppose it, who shall lay anything to the Elect? It is full of love and grace.* 1.42 We may make our election sure by our calling, Rom. 8. 29, 30. and our effectuall calling by two things. 1. by a new light. 2. a new life, 2 Cor. 4. 5. 1 Pet. 2. 9. John 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves; we see our miserie by sin, and our inability to help our selves, Rom. 2. 23. 2 of God, God in Jesus Christ is discovered to us, 2 Pet. 1. 3. We see our need of Christ, and know him to be a mediatour, who must reconcile God and us. 2. a new life is wrought in us, Ephes. 2. 1. We now die to sin, and live to God, 1. By faith, Rev. 17. 14. These three are put to∣gether faithfull, chosen and called. 2. By new obedience.

Notes

• * 1.1

  1. Quid nomi∣nis▪
• * 1.2

  2. Quid Rei.
• a 1.3

  Decretum Dei est definita e∣jus sententia de rebus omni∣bus per omni∣potentiam et se cundum consili∣um suum effici∣endis. Ames. Medulla Theol. Ephes. 1. 11.
• b 1.4

  Decretum Dei est actio il∣lius interna at∣que aeter•••• quae ex rebus pos∣sibilibus atque indefini••is, ea omnia & sola, quae jam fuerunt, sunt, & erunt, secundum sapientiae suoe judicium, immutabili liberrimae voluntatis placito, ut ita fierent, ad suam glori∣am rectè praefinivit. Gomarus in Thesibus. Decretum est actio Dei ex consilio & pro∣posito suae voluntatis omnia omniumque rerum circumstanti•••• omnes ab aeterno in se certo & immutabiliter & tamen liberè definiens.
• * 1.5

  Acts 2. 23. & 4. 28. Gen. 45. 5, 6, 7. 1 Cor. 10. 13.
• * 1.6

  Habet ratio∣nem boni tri∣plici respectu: 1^•▪ ut est poena peccati, poena enim est bonum morale qui•• justitiae opus est. 2^•, ut est mera actio ab ipsa creatura producta. 3^•, ut est castigatio atque exercitium fidei: ut Martyri∣um vel satisfactio pro peccatis; ut mors Christi.
• * 1.7

  To Predesti∣nate, signifieth to Decree, Ap∣point, and De∣fine a thing be∣fore it come to passe: and also to separate a thing to this, or that use. Praedestinare nihil aut ma∣jus aut minus significat quam destinare. Chamierus.
• * 1.8

  Eph. 1. 4. 6. Rom. 9. 22, 23. 2 Tim. 1. 9. Acts 1. 25.
• * 1.9

  Praedestina∣tio, quatenus pro objecto ha∣bet hemines, est aeternum & immutabile Dei decre••um de ••uturo homi∣num statu ae∣terno. Wende∣linus. Matth. 24. 24. John 10. 15. Dan. 12. 1. Ezek. 13. 9. Exod. 33. 19. John 13. 18. 2 Pet. 1. 10.
• * 1.10

  That is a full place for Ele∣ction, Ephes 1. 3, 4, 5, 6.
• * 1.11

  Rom, 11. 22. Mal. 1. 2, 3. Joh 3. 16. •• ••. 9. 23 Eph. 2. 14. Titus 3. 5.
• * 1.12

  The Doctrine of Election is 1. one part of Gods Counsell, Acts 20. 27. 2. It will sup∣port us in trou∣ble to consider that every thing falls out by Gods De∣cree: yet it ought to bee taught wisely. Rom. 12. 3. Psalme 105. 6. 1 Thes. 1. 4.
• * 1.13

  Ephes. 1. 11. Rom. 9. 11. Eph. 1. 4, 5, 6.
• * 1.14

  Electio est praedestinatio hominum quo∣rundam ad vi tam aeternam in Christo per fidem obtinendam, ex solo Dei beneplacito ad declarandam in iis miserecordi∣am divinam. Wendelinus.
• * 1.15

  Quare Deus hunc trahat & illam non tra∣hat, noli velle judicare si non vis errare. August.
• * 1.16

  Some men whether fal∣len, or not fal∣len.
• * 1.17

  Dr. Twisse.
• * 1.18

  If men extend the Decree of Election to the Creation of man, and the permission of his fall, then man created and fallen could not bee the object of Election so called, but the effect of it ra∣ther.
• * 1.19

  Finis electio∣nis est patefa∣ctio divinae mi∣sericordiae in gratuita quo∣rundam pecca∣torum salute. Wendelinus. Ephes. 1. 4. 2 Tim. 1. 7. & 2. 19.
• * 1.20

  Se••el ele∣ctus semper dilectus.
• * 1.21

  No regenerate man can fall totus a toto, in totum, not the whole man with full con-sent, from all grace for altogether to the end.
• * 1.22

  A man is e∣lected (say they) on fore∣sight that such a man will be∣leeve and per∣severe in this, and if he doe not so, he shall not be elected.
• * 1.23

  Laudet mi∣sericordiam Dei qui libera∣tur non culpet judicium qui punitur, August. Eepist. 106.
• * 1.24

  See Rom. 9. 16. and 11. 35.
• * 1.25

  Rom. 11. 5. 6.
• * 1.26

  Elegit qui è multis aliquos legit, The ve∣ry word Electi¦on signifieth a separating and culling out of some from the rest, John 15. 19. 2 The. 3. 2.
• * 1.27

  Matth. 8. 11.
• * 1.28

  Rom. 5. 19.
• * 1.29

  Rev. 7. 9.
• * 1.30

  Hebr. 2. 10.
• * 1.31

  Reprobatio est praedestina∣tio quorundam ad aeternam mortem, prop∣ter peccata in∣fligendam; ad declarandam justitiam divi∣nam.
• * 1.32

  Wendelinus Reprobavit Deus propter voluntatem damnavit prop∣ter peccatum. Rom. 9. 22.
• * 1.33

  Qui quos vis homines vult servari.
• * 1.34

  That any of his Elect should perish.
• * 1.35

  Consectaries of Gods Decree.
• * 1.36

  Psalm 115. 3. & 135. 6. Jam. 1. 14.
• * 1.37

  Consectaries of Predestination, Ephes. 1. 4.
• * 1.38

  Consectaries of Gods election and reprobati∣on.
• * 1.39

  Austin & some others which have written largely of ele∣ction, write sparingly of reprobation, because there appeares more seeming offen∣sive harshnesse in the Doctrine of reprobation, then in that of election: 2. the first being known gives light to the other.
• * 1.40

  This Doctrine of absolute ele∣ction is very comfortable and usefull, Eph. 15. 6. 11. The Apostle there inculcats it 3. times in one Chapter, Rom. 8. 33. It is absolute as it opposeth cause or condi∣tion in us, not as it opposeth meanes.
• * 1.41

  It is the dutie of Christians to make their Election sure by their calling 2 Per. 1. 10. Make it your maine studie: there is the ad∣verb of corre∣ction rather: you would rather look after other matters, but studie this most.
• * 1.42

  1 The Apostles exhortation shewes it is a thing possible. 2 It is necessa∣ry, of great concernment, use all diligēce & rather shew, that 3 it is pro∣fitable, Such shall never fall into, 1. sinne, 2. destruction. 3. apostacie. An entrance shall be ministred unto them abundantly into the everlasting Kingdome of our Lord and Saviour Jesus Christ.