Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

The sixe and thirtieth common place. Of Predestination.

For an enterance into this Treatise, what words must we consider?

THese especially, Prouidence, purpose, pre∣science, predestination, election, reprobation and the booke of life.

Explaine therefore these words.

First the word prouidence is a generall word cōprizing preordaining, disposing and ruling all and singular things in this world; predestination respecteth specially the reasonable creature, & of such chief∣ly the euerlasting life, and death of man. To go further, Prouidence hath her direction to ends naturall, Predestination to ends superna∣turall, as to be adopted the children of God, to be regenerate, and in the end to be glorified. Thus we say not that brute beasts are predestinate, because they are not capable of this supernatural end.

2 For purpose, Paule calls it Purpose, which God had appointed from eternity with himselfe, according to the good pleasure of his wil,a, As for his decree that is in the word commonly called his e∣ternall counsellb, the good pleasure of God, which he purposed in himselfe, the counsell of Gods will. And this is nothing else, but as it were the iudgement of the mind of God either in general concer∣ning all creatures, or in speciall of creatures rationall.

3 Prescience is that by which, in grosse, God by his vncompoun∣ded vnderstanding, foreknoweth all things created. Some call this notitia or knowledge, but in truth Gods knowledge extēdeth further then his foreknowledge. For his knowledge extends it selfe not only to things past, present, & to come, but also to such things as neuer shall be, be they possible, or impossible. But as for prescience, it is of such things as shall be: And therfore prescience presupposeth will to go in order before. For nothing can be, vnlesse God will haue it to be, if he would not haue it, he is able to hinder it.

Therefore God foreknoweth what things he wil shall come to passe, yet so that to his knowledge nothing is either past or to come, but all things present.a There is not any creature that is not manifest in the sight of God, nay all things are naked, and open to his eies. This vniuersall knowledge doth not inferre a necessity of the effects. For neither is the verie fore-know∣ledge the cause of thinges simply, as that because hee fore∣knoweth them, therefore they shal come to passe, but therefore he foreknoweth them, because hee hath decreed that they shall be.

2 In kinde and after an excellent manner it is wont to be taken for that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foreknowledge which is of them by name who are Gods children, whom he knoweth with affection, in that mā∣ner as one freind knoweth another. For this is a speciall fore∣knowledge, not a simple knowing or foreseeing, but such as is ioyned with loue and good will. For god is said to know those whome he approueth, whom he careth for, and whom he vouch∣safeth his loue, and not to know others, whome he reiecteth, Exod. 33.17. Thou hast found grace in my sight, and I know thee by nameb. Also, God knoweth who are his. Psal. 1.6. and 2. Tim. 2.19.

3 It is also taken for foreseeing: in which sense it may seeme not to be deriued from foreknowing, but from praeordaining that is, from foredecreeing, as the iudge is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is to determine and the Magistrate or commonaltie to decree, that is to establish: from whence is deriued that which we call a law made by the commonaltie, it may also be tearmed a foreknowing, and therefore it is often vsurped for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.c 1. A fore-determining: that hence it may appeare that they doe not well who oppose them which are foreknowne to those that are praedistinated, as though foreknow¦ing should pertaine to the reprobate onely, praedistinarion onely to the elect: for that praedestination is subordinate to foreknow∣ing, for so the Apostle reckoning vp the causes of the saluation of the elect, recounteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which these interpret foreknow∣ledge) in the first place. Rom. 8.29.

5 Praedestination, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some more generallie applie as well to the good as to the bad, others more strictlie referre it to the elect onely: because it seemeth a hard point to them to

thinke, anie to be praedestinated to death, seeing the case it selfe re∣quireth, that some being praedestinated to life, the residue should be vnderstood as destinated to death: and if those which are pre∣destinate to glorie be called vessels of glorie, the opposition of them that affirme the contrarie, doth altogether require, that we should interpret them which are predestinate to death, vessels of wrath.

2 Many vnderstand predestination to be the Purpose or decree of God, in as much as it is with God from eternitie, before men are borne. Ier. 1.5. ƲƲhen I had not yet fashioned thee in the wombe, I knew thee of old: or an appoyntment from the wombe. Whereby Paule, Gal. 1.15. saith: That he was put a part from his mothers wombe, long before he was conuerted. And Rom. 9.11, 12.13. of the twinnes, he saith. Before they had done any good or euill, it vvas said, Iacob haue I loued, but Esau haue I hated.

Others take predestination for a preparing of the meanes which tend to a determined end as Augustine, Predestination, saith hee, is a preparing of the benefits of God, whereby whosoeuer are deliuered, are most certainly deliuered. To conclude others for the verie exe∣cution, and manifesting of the Decree, which in time com∣meth to passe, as that Paule going to Damascus is con∣uerted to Christ, and so in very deed, is seuered from the vnbe∣leeuersa.

We after the maner of schooles do at once generally vnder the name of predestination vnderstand these three points or degrees: Viz. An eternall Decree which is in God: A disposition or de∣termination: and the whole course of the meanes, whereby God leadeth his children to the end. All which the Greeke word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth properly signifie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to determine and appoint the end of a thing before hand. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the ende or compasse of a thing, which is to predestinate so to somewhat as thou shouldest also purpose all the ends and limits thereof, as for example: the causes, all meanes, number, time, afflictions, and such like, whereby he who is predestinated may assuredly bee brought to attaine the thing he was before appointed to. For Ephes. 1.15.

Wee are saide to bee predestinate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to

adoption, and Cap. 2.10. to good works, and Rom. 8.28.29. to beare the crosse, or to be made like vnto Christ. And vers. 30. whom God hath predestinate, he is said to call, to iustifie, and to glorifie them also: whereupon the Latine name of Predestination is taken from a determined end. For to determine, is to purpose somewhat in the minde, and with a firme decree of the mind to direct that, by certaine meanes some-whither. Hence to predestinate, is, before thing be done to dispose the same to certaine ends.

v5 Election, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Is sometimes taken generally for the choo∣sing of some nation to be a people, as when God generally chose the people of Israel reiecting others, Deu. 4.39. & 32..8. When the most high God deuided the Nations, and separated the sonnes of Adam, his portion was the people of Israll, the lot of his inheritance, and chap. 10.14. Behold, the heauen is the Lords thy God, and the earth, with all that therein is: Notwithstanding the Lord set his delight in thy fa∣thers to loue them, and did chose their seed after them, euen you aboue all people. And Psal. 105.6. ye seed of Abraham his seruant, ye children of Iacob which are his elect. But this his election is temporarie in part, and not alwaies firme & ratified in all, but only in a remnanta, for many of the posterity of Abraham are cut of as rotten membersb.

2 Somtime it is taken for choosing to some office, as the 12 Apo∣stlesc & Iudas also is said to be electedd namely to the Apostleship.

3 But specially it is taken for the electing of all those to saluation that shal be saued, whom God by his decree hath predestinated to lifee, wherupon they are called the elect, not for any excellency of nature, as the best gold is termed chosen, but because amongst o∣ther the like, they are chosen to a peculiar vse, by the speciall grace of God: as he loued Iacob, but hated Esauf, and this election is ve∣rie firme, effectuall, and eternall.

6 Reprobation is contrary to election, wherupon the reprobate are so called, by a metaphor taken either from coūterfeit siluer which is reiectedg,h or from a barrē soile, which is left vntilled, as cursed of God. But it is to be noted, that election and reprobation are taken two waies. In deed they are properly referred to the condition of man alreadie created, and through his fall corrupted, that by election there might be signified a separation, which in very deed might be in time through an effectuall calling,i of certaine men from amongst the cast-away sort of mankinde, and that from darknesse to light ^l. But by reprobation is signified a neglect

or a casting away of some, who beeing left to themselues and their corruption, are forsaken of God.k But they are often v∣sed metonimically for the very decree of Election & Reprobati∣on, which God hath decreed in himselfe, as Eph. 1.4. He chose vs in himselfe before the foundations of the worlde were layde, that wee might bee holy and blamelesse before him in loue. The mysterie whereof is hidden from vs, Although both of them are manifest to vs in due time, by those causes, meanes or effects, which God hath expressed in his word.

7. The booke of life is twofold. The first, a materiall booke, which is called the Bible, that is, a booke of holy things, penned by the Prophets and Apostles, teaching the way of eternall life. The second metaphoricall, which after the Hebrues manner (to whom a Booke signifieth a Catalogue or reckoning vp of cer∣taine men, as in Genes. 51. Matth. 11. appeareth) is attributed to God by a metaphor and similitude or anthropopathy, and is often vsed for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, a foreknowing or knowledge of God.

It is threefold. First, wherein hee hath written as it were in his booke of remembrance all men generally, not onely by name, but also hath foreknowne them according to euery ones byrth, fort, qualitie, and death, before the framing of the world: wher∣of Dauid, Psal. 139.16. In thy booke all were written, when the very dayes were framed.

The second, wherein are contained the deeds of them which are at any time liuing, according whereunto they shall be iudged: neyther are their deeds onely rherein contained, but euen also their banishments, teares, sorrowes and afflictions, of which the Psalmist speaketh, Psal. 56.9.a, The third, in which are written as many as are appointed before hand to life: and it is taken for the very election of those, on whom God hath determined freely to bestow life eternall, whose names are for that respect saide to bee written in that booke,b, which also is called the booke of the liuing.c And the Lambes booke of life.d. And (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) excellently may it be tearmed a Booke,e. the writing of the house of Israel, and the closet of the Lord, also (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the booke of the Infranchisement of the Church, and citie of God. But their names are said to be written therein, whom God by electing hath intitled, and by intitling hath elected, least any should thinke that

he can hide from his owne conscience, those thinges which are euill. Moreouer, least any should suppose that god hath no care ouer him, for god hath as much care and knowledge of the num∣ber of his children and seruants, as any the best and wisest father of a familie: whereupon Luke 10.50. Reioyce saith Christ, that your names are written in the heauens.

Againe in the like figure of speech, Iud. 4. the reprobate are saide (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to bee prescribed of olde to this condemnation, not with incke and paper: for God needeth no bookes, whereby to bee put in remembraunce, but through his foreknowledge, iudgement and diuine predestination. and they that depart from god, are said to be written in the earth, Iere. 17.13. as on the other side Theophilact deuoutly vpon the 10. of Luke. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Hee hath written our names in the heauens, not as branded, but as in the remembrance and grace of God.

What is the order and processe of these wordes?

Although in god who is the sincerest essence, and with whom all things are present, they cannot be so distinguished, yet in the course of Nature, and in respect of our selues, they may be so ran∣ged successiuely, that the first may bee the knowledge, as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the generall foreknowledge of god.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the purpose of god, which is also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or his counsell and decree.f.,

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Predestination.g..

4. Election, which order thou hast Eph. 1.4.5. hee chose vs in Christ, after that he predestinated vs: but on the contrary Repro∣bation answereth Election. 5. An effectuall calling in time, which is subordinate to Election from eternitie; and a casting off in time, which is subordinate to reprobation. Whereof Ro. 11.1. Hath God then cast off his people? 6. Iustification followeth Vo∣cation. 7. and Glorification Iustification,a.. as impenitencie or hardnesse of heart doth follow casting off, and condemnation hardnesse of heart.

Whether is there Predestination or no?

That there is, it is proued, 1. by the testimonies of the Pro∣phetes,

Exodus 33 34. I will haue mercy on whom I will haue mercie. Ierem. 1.5. before I fashioned thee in the wombe I knew thee Malach. 1.3. Iacob haue I loued, but Esau haue I hated.

2 By the testimonie of Christ. Iohn. 3.18. I know whom I haue chosē 3 Of the Apostle. 2, Pet. 1.10. Giue diligence that you may make your election & calling sure (in you)b. Act. 13.48. As many as were ordayned to eternal life beleeued.

4 By arguments, because it is meete that God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) who is not to be called to accompt should doe with his owne what shall please him, and the same God being most wise and not subiect to change, hath ordeined the creation of man to a certaine end, not to an vncertaine euent.

VVhat is praedestination?

It is the eternall, immutable, and most wise purpose of God, go∣ing in order before all the causes of saluation and damnation, by which he hath decreed to adopt of his meere grace in Christ some out of all mankinde and those to call effectually, to iustifie them through faith, and to glorifie them: by his iust iudgment to re∣probate and put by others in Adam and themselues, and to pu∣nish them for their sinnes whereinto they fall of their owne incli∣nation: that in those the mercie of the creator, but in these his iust∣ice, in either his glorie might be declared. Or it is the aeternall pur∣pose of god, whereby, according to the good pleasure of his will before the foundations of the world were laid, he hathc determi∣ned to glorifie himselfe by ordeining some men to grace & sal∣uation, others to displeasure and eternall destruction.

Is praedestination but of mankinde onely?

It is of Angells also: for Paul calleth the Angells which stood steedfast in their integritie, Elect ones, 1. Tim. 5.21. But if their sted∣fastnesse was grounded in gods good pleasure, it argueth that the fall of others was vtterly abandoned. Whereof their can no other cause be brought, but reprobation, which is hid in the secret counsell of God.

But our purpose is in this place to speake of the praedestina∣tion of mankinde.

How manie degrees or parts of predestination are there?

Three. 1. the very decree in the wisdome of God for sauing or casting men away.

2 The execution or proceeding of the very decree of that aeter∣nall God by outward meanes.

3 The most excellent end of the Maister builder, namely the glorie of God himselfe, who doth so lay open both his power, & mercie.

What is the decree of praedestination?

Whereby God determining to what end he would create men, before he created them, hath according to his power and meere goodwill decreed so to further his owne glorie, that some of them should be vessells and examples of his goodnesse & mercie; but others vessells and (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) matter for his wrath, that is, of his power, and iust reuenge on sinnea. 1. Pet. 2.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to which they were appointed. 1, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is said. Rom. 9.17. I haue stirred thee vp, saith the Lord to Pharao, that I might shew my power vpon thee. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were fitted V. 22. And this de∣cree is such as that it disposeth the causes of the execution & cōsi∣steth not of thē. But because the Apostle treating of the vessells of mercie, vseth the actiue verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ro, 9.23. & speaking of the vessells of wrath or the reprobate, hath the passiue participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. fitted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prepared. doth it therefore follow that the repro∣bate are the cause of their owne reprobation?

No: because Luk. Act. 13, 48. treating also of the elect vseth the passiue participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appointed, who neuerthelesse are not ordayned of themselues, but rather of the meere grace of God. Moreouer, if question be made of the ordinarie meanes, whereby the vessells of wrath, are caried to destruction, they alone are the cause of their owne vtter decaie. But when we mention the de∣cree of election and Reprobation, the Reprobates can no more be said to haue cast away themselues then the elect to haue e∣lected themselues, no more I say, then if one should say that a pott was not made by the potter, but of it selfe.

VVhat is the primordiall efficient cause of this great decree?

(〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) The pleasure of God to doe with his owne what it shall please himb, For S. Paul saith. Rom, 9.21. Hath not the potter free povver and authority? how much more then the most iust God and wisest workeman ouer clay; that out of the same lump,

that is, out of a substance as yet vnwrought, and onely prepared to a future worke, he may make some vessels for honor, and others for dishonor:c. and the will of God or his good pleasure, because he bringeth all things most wisely to passe after the counsell of his owne will. Ephes. 1.11.d. and Rom. 9.18. He hath mercie on whom he will, and whom he will he hardeneth.

This one cause we know, that so the most mercifull and most iust lord will be glorified: for the Scripture setteth forth vnto vs no other cause besides this, & faith biddeth vs in this cause onely to rest likewise on the Scripture, so that to seeke out the cause of this cause, why it so pleased him, were a point of rash boldnesse, and vngodly curiositie.a.

VVhen began this Decree?

Not onely then after men were created, or began to sinne, but before the foundations of the world were laid, that is, God had this purpose from eternitie.b.

What kind of Decree is this?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The deepe and wonderfull gulfe of his riches.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vnsearchable.c.

3. Eternall in respect of the beginning.d. but it is also eternall in regard of the end.

4. And therefore immoueable, immutable, vnrepentable, and irreuocable, because those whom the father hath giuen to the Sonne, no man can plucke out of his hand. Ioh. 10.28. and because it is the fathers wil, that not one of these little ones should perish. Math. 18.14. Here Paul crieth out, that nothing is able to separate vs from the loue of God, namely wherewith hee hath loued vs in Christ▪ Rom. 8.35.

How many kindes are there of this Decree of Predestination.

Two: 1. The first is called an Election or Predestination to life.

2 The other is called a Reprobation, or Refusing, or Casting off, or Decree, or Predestination to death: for some he chooseth to e∣ternall life, but neglecteth and reiecteth others.e. But these two kinds of Predestination doe concurre as well in the ende, as in the beginning: for God his decree is the beginning of each: now both the wayes, which are diuided as it were from this beginn••ng, meete againe together in the extreame, namely in the glory of 〈◊〉〈◊〉

Whether Reprobation be also subiect to God his Decree as Election is?

Yea verily: for he that chooseth, taketh not al, & because he choo∣seth somwhat among two or three, he is said necessarily to refuse those things which he choseth not: therfore whom God doth not receiue, him he reiecteth; and whō he neglecteth or chooseth not, him he casteth out of fauour. 2. Reprobation is vnderstood in E∣lection by the rule (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of Relation; that if Reprobation be nor, neither should there be Election. 3. The Scripture doth ma∣nifestly confirme God his Decree concerning reprobating,a. And the Apostle subiecteth both of thē to the Decree of God, 1. Thess. 5.9, God hath not (saith he) apointed vs vnto wrath, but to obtaine Sal∣uation through our Lord Iesus Christ. Neither is it a harder speech to say some are predestinated to destruction, then that some are (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) ordeined before of old to this condemnatio, as Iude speaketh vers. 4. or (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) appointed vnto wrath, as Paul speaketh 1. Thess. 5.6.

What is Election?

It is the Predestination of certaine men in Christ to eternal life, namely, wherby God willing to manifest the glory of his grace, hath of his only goodnes & mercie determined, out of the whole race of mankind being subiect to sinne & death, freely to adopt in Christ some certain men, to cal them effectually, & to iustifie them that through him they may be partakers of the heauēly inheritāce and of eternall life. And this Election is eternall in the purpose of God, although in respect of our selues, we may thē be said to be e∣lected, when God doth execute his purpose in vs. Or, electiō is the execution of Gods wil, or the act in separating from the rest of the worlde, through effectuall calling, Iustification, & Sanctification those, on whom he hath appointed from the beginning to bestow euerlasting life.

What is the principall cause of Election?

God is the principall cause: All that the father giueth mee, shall come vnto me. No man can come vnto me, except the father draw him Iohn. 6.37.44. & 17.9. I pray not for the world, but for these whome thou hast giuen me, for they are thine, Ephes. 1.4. God hath elected vs. And Christ because he is the same God with the father, sayth that hee hath chosen vs. Ioh 15.16. And the holy Ghost sayd Act. 13.2. Separate me Saul & Barnabas for the work wherūto I haue called thē

What is the efficient inforciue or precedent cause thereof?

The inward cause is only in god that is to say his meere Charitie & the only goodnes of the wil of God. Eph. 1.4.5. He hath chosen vs

saieth he, before the foundations of the world were laid, according to the good pleasure of his wil. And his free loue Ioh. 3.6. Ro. 9.13. In which place saith he, Iacob haue I loued: the only grace & mercy & loue of God,b. 2, Tim. 1.9. he hath called vs with an holy calling, not according to our works, but acording to his own purpose & grace, which was giuē to vs through Christ Iesus before the world was. I say the meer good pleasure of god, only respecting it self, but excluding al other outward cause which is or can be in mēa. So then electiō is neither in him that willeth nor in him that runneth, but in god that sheweth mercy: where he calleth the thought & indeauor of the mind a will, & the exercise of good works a race, & that by suppositiō: for no mā wil∣leth, or runneth of himself: but it is god which worketh in you, both to wil & to do according to his own free goodwill. Phi. 2.13. So. Ephe. 1.9 According to the purpose of his good pleasure which he had purposed in himself, as if it should be said, that god considered nothing without himself, wherof he might haue respect in determining or choosing & cap. 2. to Tit. 3.5.

Doth our election consist of our owne faith, ho∣lines, worthines, linage or works foreseen of God, or no?

In no wise. 1. because our sure & certain saluation is euidently in the singular & freely bestowed grace of the merciful god acording to that; It is not in him that willeth, nor in him that runneth, but in god that sheweth mercy. Ro. 9.16. 2 Because the praise & glorie of our electiō is wholy due to god alone, he chose vs to the praise of the glory of his grace. Eph. 1.6. Moreouer, if works foreseen, faith or worthi∣nes might moue god to choose some, the elect might haue wherof they might boast. 3. Because god could foresee no worthinesse or good at all in men, but what he had determined now already freely to bestow on thē by the benefit of his election, who not by custom & imitation, but by nature are the enimies of godb, and sonnes of wrathc. dead in sind. vnapt euen to think a good thought as of thēseluese. Finallie in whome by nature there is nothing but matter of eter∣nall death & damnation.f 7. Because then there should be no cause why the Apostle should say, O man vvho art thou vvhich pleadest a∣gainst god? Ro. 9.20. For he might haue answered, that god foresaw the desert of the one & of the other, yet doth he not say so, but fly¦eth to the iudgments & mercie of god: Neither the exclamation of the same Apostle, Ro. 11.32. of the deapth &c. should take place. For he might haue declared in a word, that some are e••ected, others re∣iected, for the workes which he foresaw would be in either.

5 Because our saluation is more safe and sure by gods electi∣on, then by our owne workes, which euermore haue a doubt an∣nexed to thema.,

6 Because then it would follow that faith is of our selues not of god, or that we first loued & chose god: which the scripture poin∣teth out to be false & absurdb. ye haue not chosen me, but I haue cho∣sen you.

7 Because that place. Rom. 9.11. For yer the children Esau and Iacob, were borne, and when they had neither done good, nor euill (that the purpose of god might remaine according to election, not by workes, but by him that calleth) it wat said, the elder shall serue the yon∣ger. Where the Apostle drawing forth the reiection of Esau, For that he was condemned to be his brothers bond seruant as also the election of Iacob, because hee was made lord ouer his brother, euen ouer the first borne: that Esau his seruitude was ioyned with Gods hatred, Iacobs rule with Gods loue, out of Malachy the best interpreter of Moses, chap. 3. ^e. As it is writ∣ten, I haue loued Iacob, and hated Esau: So that neyther any good∣nes in Iacob, nor any other thing in Esau may be accounted the cause eyther of the chusing of the one, or reiecting of the other, doth euidently impugne this foresight of faith.

8. Because there can be no goodnesse in the world, vnlesse God had placed and ordeined it.

9. Because naturally, the efficient cause cannot bee after his ef∣fect: but Election is the cause of faith and good works: for wee are called Elect, that we might be holy, Ephes. 1.4. and without blame, not contrary, because he foresaw that we would be such: for these two are contrary, that the godly haue frō their election, this, that they should be holy, and that they should attaine the same electi∣on by meanes of their workes. And Paul writeth plainely, 1. Co∣rinth. 7.25. that he had obtained mercie of the Lord, that he might be faithfull.

10. Because the Logicians rule is manifest, VVhatsoeuer is the cause of the cause, is also the cause of the thing caused. If then faith and workes foreseene were the cause of Election, they should also be the cause of Vocation and Iustification, which are the effectes of Election.c. But the Scripture teacheth the contrary,d. To Titus 3.5. He hath called vs with an holy calling, not according to our

workes, but according to his purpose. and Rom. 4.6 God imputeth righteousnes without workes.

Is the Election of all men common or generall, that is, doth God ordeine all men to Saluation?

No, but special, because all are not elected nor blessed in Christ,a. neither haue all men faith.b.

2. Because he which receiueth all, maketh no choyce. But all election eyther of some one or some few, must needs be out of a number of some remaining, nay, it is an vnsauorie contradiction, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a monstrous speech, to say the Election of all men were generall.

3. The Scripture declareth that there is a certaine crew of Re∣probates: both Iohn 6.44. No man commeth vnto me, but whom the father shall draw. And Rom. 9.18. Whom he will he receiueth to mercie, and whom he will he hardeneth. And 11.7. The Elect haue obtained it, but the rest haue beene blinded.

Of what sort of men is Election?

Of such as are vncleane and vngodly in the sight of God. For he hath chosen vs, that we might be holy & without blame, Eph. 1.4. But whereas he chose vs before the world was made, it is effected, that God set before his eyes all men that euer should be, and for as much as they would be vngodly and accursed, hee likewise so considered them, and so chose some out of the common lumpe and filth of men, and those freely, according to the good pleasure of his will, leauing others in their sinne and curse.

VVherefore hath not God elected all?

Let vs not be too curious in enquiring, if wee be vnwilling to fall into errour, saith Augustine. Neuerthelesse wee must not doubt that the reasons of this his secret counsell are most suffici∣ent, although they are vnsearchable.c.

Is not Christ the Redeemer of all men?

No: for he is a Redeemer neither to Pharao, nor Iudas, ney∣ther vnto Caiphas, nor Herod, neither vnto Iulian, nor in briefe to all those that are damned or without hope, for whom neyther he died.

Died not Christ for all men?

His death was sufficient for all, say the Schoolemen, but effectual

onely for the Elect and them that are faithfull. If we respect the vertue and force of Christs blood, it is sufficient for the redempti∣on of all: but if we looke vpon the purpose and eternall counsell of God, and the good will of the Mediator, he died for the elect onely, Ioh. 10.15. I lay downe my life for my sheepe, saith Christ, and 17.9. I pray not for the world, but I pray for them whom thou hast gi∣uen me. Therefore hee neyther offered sacrifice for it, neither did he redeeme it. And vers. 19. For their sakes who beleeue, and whom the father hath giuen me, sanctifie I my selfe. And Matth. 26.28. My blood which is shedde for many for the remission of sinnes,

Is not the calling and promise generall. Matth. 11.28. Come vnto me all ye that are weary and laden?

It is indefinite rather, and that truely in respect of certaine cir∣cumstances, as of nation, and condition, of age, sexe, and the like, whereby God is moued not to choose some one.

Moreouer, neyther doth God generally call all outwardly by the preaching of the Gospell, for that it hath neuer been knowne vnto many, much lesse doth hee call all inwardly by an effectuall calling.

And although the voyce of the Gospell speake to all men ge∣nerally, yet faith is rare and singular, because the arme of the Lord is not reuealed vnto all, Isa. 53.1.a.

How doth it then accord, that God calleth them to him, whom he knoweth will not come?

Austen answereth out of the Apostles wordes, Serm, 11. Wilt thou dispute with me? Maruell with me and cry out, O the depth! Let vs both agree in feare, least we perish in errour.

But so the kingdome of grace shall not be very large.

Yea, very large, simply in respect of the citizens, members and parts of that kingdome: though in regard of them that are let passe, and of those that refuse the Gospell, many are said to be cal∣led, but few chosen, Matth. 22.14.

By this meanes then shall not God be an accepter of Persons?

Not at all, for else the fault (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of hauing respect of Persons would be in euery benefite, wherein one is preferred before an other, which is false, for we may benefite whom we wil

with our owne, this man rather then that: Moreouer, respect of Persons is committed, when we bestow somewhat, or giue our iudgement being thereunto moued by circumstances and condi∣tions inherent in any person, which make not to the cause: as if of two men alike offenders, the Iudge doth free the one, because he is rich, or because hee is his kinseman or countryman: which thing cannot fall out in God: for hee findeth no such conditions in men, but setteth downe what he will himselfe.

But God would haue (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) all men to be saued, & come to the knowledge of the trueth. 1. Tim. 2.4.

He lets them not, for this is meant of all sorts of men, but not of all of euery sort. God therefore would haue some of euery sort and order of men to bee saued, namely those who come to the knowledge of trueth, that is to say, all which beleeue on the Sonne of God.a.

2. Generall experience it selfe, whereunto the will of God a∣greeth, conuinceth, that faithfull men onely are saued.

3. All that the Lord would haue done, that doth he.b. But he saueth not all men, but onely his faithfull seruants: Therefore without question, he would not haue all men to be saued.

4. Of like things, a like iudgement: But in these words, con∣cerning them that shall be saued, the generall experience is re∣strained to the faithfull, Iohn 3.15.16. That euery one which belee∣ueth on him, should not perish, but haue euerlasting life. And cap. 1.16. Of his fulnesse haue all we receiued, 1. Cor. 15.22, In Christ shall all be made aliue. And vers. 28, God shall be all in all. And chap. 10.13. All things are lawfull for me, but all things are not expedient. And vers. 33. I please all men in all things. 1. Tim, 4.10. ƲƲee trust in the liuing God, which is the Sauiour of all men, specially of them that be∣leeue. In like sort therefore in saying, Who would haue all men to be saued, let vs vnderstand all beleeuers, as well Iewes, as Graeci∣ans, priuate men, as magistrates, both men and women, both bondmen and free, as well those that are guiltie of many sinnes, as those that are guilty of few, but yet not all men altogether. So he would not haue any to perish. but would haue all men come to repentance, that is, the elect: to whō Peter ioyneth himselfe, whē he

declareth, that God is patient toward vs, deferring his comming onely vntill the number of the Elect were fulfilled, and that all might haue oportunitie to conuert themselues vnto God.

What is the execution of predestination?

It is the disposing, vse, and application of all second causes, or meanes, whereby as it were by degrees, God doth passe to the end of his highest decree.

Of how many sorts are those meanes?

Of two; some are common as well to the Elect, as the Repro∣bate, wherein the Elect and the Reprobate are made equal: others proper and speciall to either, wherein the elect are discerned from the reprobate.

Those that are common are threefold, namely the Creation of man, male and female in the vpright state, that is, in righteous∣nesse and holinesse,a. but changeable. For God alone is vn∣changeable.

2, The Fall of man, whereby he defiled himselfe with sinne most fouly, ^b. which could not haue happened without both the ordinance and will of God, that mans wretchednesse might giue place to God his mercie, and the transgression of man to Gods iustice (neyther yet can any thing be said to fall out with∣out the knowledge of god, or God being against it and vnwil∣ling, or vnaduisedly, from whose will and pleasure not the little sparrowes are excepted, Matth. 11.29.) Neuerthelesse the fall of man was from his owne accord, and of his owne will: and there∣fore the fall of Adam sticketh as a fault in his free, a••d vncompel∣led will, wherewith he obeyed the serpent rather then god, and not in the onely bare will of god: whereupon it was very well said of Prudentius,

Nemo nocens, si fata regunt, quod viuitur et fit: Imo nocens, quicun{que} volens, non quod licet audet. No man is bad if fate doth rule, and cause men liue in ill, Yea he is bad, who lawlesse liues, and liues so with his will,

3. The spreading of that sinne, that is of the guilt and punish∣ment from Adam ouer all men: for no cleane thing can bee bred of an vncleane:d. from whence it commeth that all men by nature, not by imitation and custome are the children of wrath,

Ephes. 2.3. For seeing that God, before he created mankind, had determined both to shew a notable token of his mercie, euen in the saluation of the Elect, and also to declare his iust iudgement, it was necessarie that eyther should bee included vnder sinne, namely, that he might haue mercie on them that beleeued, and a∣gaine, that hee might finde argument of iust condemnation in those, to whom it is giuen neither to beleeue, nor to vnderstand the mysteries of God, Matth. 13.11.

By these ruines of mankind therefore, God all-wise decreed to separate some to himselfe, to choose them, and to bring them to life as vessels of his mercie: and to leaue others in their corrupti∣on, and to reserue them vnto punishment, as vessels of his wrath against sinne: and that with such wisedome, that all the praise of the saluation of the Elect should wholy be referred to the mercie of God: and the whole fault of the condemnation of the Re∣probate should remaine in themselues.

Hovv many are the proper and peculiar meanes ordeined by God for the Elect?

They are sixe, which being referred to Election, or the Prede∣stination of the Elect, are properly the effectes thereof: but com∣pared one with an other, and to the ende of Election, may bee called both the causes and effects. And three are like mediate cau∣ses, the other three like the effects.

The first meanes is Christ, not as the word is singly, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) consubstantiall and equall with the father in all pointes (for so is he the first cause of our Election together with the father and the holy Ghost, and not the second, Iohn 13.18. I knowe whom I haue chosen.) but as hee is the Mediatour, in whome the father might choose, according to that saying of the Apostle, In him wee were chosen, before the foundations of the world were layed, Eph. 1.4. and through whom, being applied to the Elect, God would both re∣mit sinnes, as also impute perfect righteousnesse: by which name Christ himselfe beeing defined, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is called a man as it were appointed, Act. 17.31. and which was ordeined before the foun∣dation of the world, but was declared in the last times for our sakes, 1. Pet. 1.20. Therefore the Father hath ordeined his Sonne, that he might assume an humane nature into the vnitie of his Person, who suffered and was dead for the satisfaction of the Elect, that hee

might redeeme them from iniquitie, and might rise againe for their iustification.a Finally, who to the Elect, which apply him to themselues through faith, might be VVisedome, and righteous∣nesse, Sanctification and Redemption, 1. Cor. 1.30. In choosing and appointing which meane, all these miracles of God, saith Ber∣nard, doe at once concurre. 1. Gods iustice, his mercie towards his Elect, as also his iustice in punishing their sinnes in his belo∣ued one. 2. In one and the selfe same person of Christ, God and man. 3. One and the same woman, a mother and a vir∣gin. 4. One and the same Sonne, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) without fa∣ther, without mother. 5. And the same Christ, our Iudge and Aduocate.

The second meane is Vocation, effectuall vnto true repen∣tance, and acknowledging of Christ, through the inspiration of the holy Ghost,b Ordinarie in them that are of yeeres, through the preaching of the Gospell: Extraordinarie also, as in Infants that are elected, as namely Iohn Baptist in his mothers wombe,c. and in some that are deafe, the meane thereof beeing vnknowne vnto vs.

The third meane is faith in Christ, or the applying of Christ by faith, whereupon our most straight coniunction with him, our vnion, our incorporation, or societie, and ingrafting into him followeth.d

From these follow three effects, Iustification before God, which consisteth in the imputation of Christs righteousnesse: Iustifica∣tion, by which the Elect hauing the holy Ghost freely bestowed on them are renewed in the spirit of their minde, and are made new men, which by them also worketh good workes, which are pleasing and acceptable to God for Christs sake: and Glorifica∣tion through the same Christ: which very meanes, Gods Prede∣stination ordeyned from the beginning; these and euery of them, God of his meere grace applyeth to euery of the Elect by the effectuall preaching of the Gospell, whensoeuer hee pleaseth, sometime sooner, sometime later, euen as God him∣selfe doth will, and decerne most wisely and most merci∣fully.

And this is the true golden chaine of Saluation; and indisso∣luble knot, which leadeth from the supreme cause, thorough

meanes ordeined and applied to the last effect. The ende there∣fore cannot be hoped for, without the meanes thereof, neither ought th end to be separated from the meanes, neyther may we, omitting the meanes, runne from one end to another.

What is the proper end of Election?

The remote and farthest end in respect of God that electeth, is his glory or praise, and the declaring of his mercie, Rom. 9.23. That he might make knowne the riches, that is exceeding greatnesse, of hss glory toward the vessels of mercie, which hee hath prepared vn∣to glory, Eph. 1.9. Hee hath elected vs to the praise of the glory of his grace, wherewith hee hath made vs freely accepted in his beloued And verse 11. That wee shovld bee vnto the prayse of his glo∣rie.

But in regard of vs, that is nigh at hand or successiue, that wee should be holy, Ephes. 1.4. and 2.10. Wee are his workemanship created vnto good workes, which God hath ordained, thst wee should walke in them. And Rom. 8.29. That we might be made like to the i∣mage of God. The last is, our Saluation, Life, and Glorifi∣cationa.

VVhat are the markes of Election?

There are many markes, whereof true faith in Christ, effectu∣all through Charitie is the spring: whereby a spirituall life is cer∣tainely discerned, and thereby our Election is perceiued, as the life of the body is by sense and motion.

VVhat is Reprobation?

A certaine execution of Gods will, in casting off and refusing them which are predestinate vnto death. Or it is a Predestination wherby God frō the beginning, without any iniustice, hath deter∣mined not to haue mercie on some that were corrupted in Adam, and in his eternal iudgment to adiudge them vnto death, for their sins, being left to thēselues, that in these as in the vessels of shame appointed to destruction (which is spoken not in respect of the euent, but of the purpose, for that the particle (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) doth not only

declare the euent, but the scope and purpose) hee might make knowne the glory both of his iustice and power,a Pro. 16.4. The Lord hath made all things for himselfe, yea, euen the wicked for the day of euill.

bWhat is the efficient cause of Reprobation

God, who as he hath elected vs according to the good pleasure of his will; so hath hee reiected the reprobate, according to his iust will or purpose, which in order goeth before all: for as hee taketh mercie on vvhom he vvill, so vvhom hee vvill hee hardeneth. For the same verbe (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is not otherwise to bee expounded, either in the former or latter part of the sentence; but because contraries are the consequents of contraries, if it bee godly and truely spoken of God, (which no man denieth) he hath mercie on vvhom hee vvill haue mercie, Exod. 33.19. without doubt Paul spake truely and godly; but vvhom he vvill he hardeneth. And Ephes. 1.11. God doth all things after the purpose of his will. The word of Election doth approue the very same thing. For, in whose power it is to elect some, in his power also it is not to e∣lect others, but to passe by them, or to reiect them: for neyther can the Election of some be granted without a reiection or neg∣lecting: nor a reiection or neglecting without the election of o∣thers. And whereas it is said, Ezech. 18.23. I will not the death of a sinner, but that he returne from his waies and liue. It appeareth to be an indefinite Proposition, which differeth very much from an vniuersall, and is to be restrained to them, to whom is giuen the grace of repentance. Which also Christ saith, Matth. 23.37. Hovv often vvould I haue gathered thy sonnes, and thou vvouldest not, hee speaketh of the outward ministerie, and as farre as he himselfe was generally promised for the saluation of this nation, and as he was also carefull of it in speciall.

Are not some sinnes, as Incredulitie, &c. the causes of the Decree, vvhy some one is reiected?

No: for if sinnes were the cause of Reprobation, there should not one be elected, because God hath foreseene that all men are sinners. But onely the purpose and will of God, which in euery worke of his, is both iust and the onely rule of all iustice. Ther∣fore can it neither bee iustly blamed, or accused by vs. a. For in these sayings. Ioh, 3.18. Hee that beleeueth not, is iudged already.

And 16.9. The holy Ghost shall reprooue the vvorld of sinne, be∣cause they beleeue not in me. And Mark. 16.16. He that hath not beleeued shall bee condemned. Christ hath not appointed in∣credulitie the cause of the decree of reprobation, but of execu∣tion thereof, or of condemnation and iudgement.

Is not God tainted vvith the note of iniustice, if his vvill only be determined the cause of Reprobation?

In no sort: for when we entreat of this supreme will of God, which ordaineth the causes of all things, we must not say, there must haue be••ne somewhat iust before God willed it, but contra∣rie, God must first haue willed somewhat, before it could be iust. For so is the will of God, the principall rule of iustice, that what∣soeuer he will ought to be accompted iust, euen because it is his will: but there is a deeper reason of Gods iustice, then that it can be measured by any meanes of man, or can be comprehended by the slendernesse of mans wit ^b. And as he hath chiefe and free power by his proper right ouer all creatures, So likewise ouer man as the potter ouer the clay ^c. That neither God should haue bene vniust, if he predestinated none to saluation, seeing he is debtor to no man, and we are all borne the sonnes of wrath.

2 Betweene the decree, of that secret, and vnblameable will of God in reiecting some, and the corruption of mankind, which is the true and first originall of the condemnation of the repro∣bate, the will of the first man commeth, which being created good, of it owne accord corrupted it selfe, and thereupon made open passage for the iust iudgment of God to destroy them, to whome he vouchafeth not his mercie.

Moreouer, although no man be condemned, but whome the Lord hath reiected, yet no man is condemned, but he that is for certaine found to haue in himselfe iust causes of damnation. Ther∣fore it is manifest that this decree is most iust, by the meanes and degrees as wel generall as special, wherby the Reprobate in going on, are the cause of most iust condēnation to thēselues, so as they can accuse none but themselues. For there is one cause of Repro∣bation, and an other of the condemnation of man. albeit then that sinnes are not the causes of reprobation, which was from the be∣ginning but the iust will of God is the cause, yet are they the cause of the damnation, which will follow in the last time.

Neyther are the Reprobate condemned simply for their repro∣bation, but for their impietie and incredulity; that is, that decree of God is not the cause of the damnation to them that perish, but their owne naturall corruption, and the fruit of that corruption, from whom it pleaseth God to exempt his onely predestinated to saluation: verie fondly do they then, who confound the decree of reprobation with damnation, seeing sinne is the manifest cause or the later: but the will of God onely of the former. Neyther also doth God for that cause make them wicked, whō he reiecteth, of poure out his malice on them, but in his most iust, though hidden and vnsearchable iudgement he doth not bestow on them the mercie, which he giueth to the elect. But they are punished volun∣tarily, and of their owne malice, according to that. O Israll thy de∣struction is of thy selfe, but thy saluation is of mee. Osey. 13.9

What are the common meanes of Reprobation?

The verie same whereof we spake before, namely Creation in integritie & righteousnesse. For God did not create man in sinne. For so should he be the author of sinne, which God forbid.

2 Mans fall, who fell away of their owne accord and most freewill, by which falling away they offended God.

3 Mans corruption, they corrupted themselues, and so they drew vpon themselues through their owne fault, iudgement and destructiona.

ƲƲhat are the particuler meanes of the execution of Gods de∣cree for the reiecting some men?

Sixe, likewise in number, 1 An infinite increase of actuall sinnes.

2 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Infidelitie, or an alienation and seperation from Christ.

3 A forsaking, or an vneffectuall calling, or no calling at all by the preaching of the word, or no inward consent to vocation: for neyther hath the Gospell beene preached to all men, nor in euerie age, nor now also is it preached all the world thorough, neyther is it graunted vnto all to beleeue. Math. 11.25. but in verse 28. all are called vvhich labour and are heauie laden, that is, are wearie v der the burthen of their sinnes, which onely is meete for them who acknowledge themselues to be sinners and flie vnto Christ.

4 Stubbornnesse, or hardnesse, and blindnesse in sinne.

5 Hence commeth a perpetuall turning away, and contempt of God, and proceeding from sinne to sinne.

6 At length thereby followeth their most iust condemna∣tion: Iust therefore is the Lord, and all his iudgements vpright. Exod. 7.3.22.23.a

Is the execution of reprobation, or the appointing of vvicked meanes subiect to the decree of God, as faith and other meanes of saluation is to the decree of Election?

It is, and it is not: because the decree of God is said to be two∣fold, simple in some respect: the decree is called simple, when God willeth and approoueth somewhat simply, whereof himselfe is truely, properly, and principally the efficient cause in his owne time: from whence also the decree may bee called effectiue, of which sort is the decree of the saluation of the Elect, and of all good meanes which tend to saluation, as of Creation, effectu∣all calling, faith, iustification, and sanctification. Whereupon God, Ose. 13.9. Thy saluation is of mee. Moreouer God is the Author and cause of the substance (that I may so speake) of all acti∣ons and qualities, both good and euill. For the action is one thing by it selfe, the fault or faultie qualitie of the action is another.

But the decree in respect is when God decerneth, and will per∣mit somewhat to be done, and that also in his due time: but hee doth not truly effect it himselfe, but suffereth it to be done of wicked instruments, not as though he beheld the affaires of men negligently and from a farre, but as the ruler of all. For Paule affirmeth that God prouoked Pharaoh, and whom he will he can harden, Rom. 9.17.18. for God is not a negligent God, ney∣ther were God omnipotent, if against his will he should suf∣fer any thing. Whereupon also this may bee called a De∣cree of permission, of gouernement, or of dispensation. And of this sort is the Decree of all euill meanes, which tend to de∣struction, as of the fall of man, his hardening, and the like: for they come not to passe without the will and knowledge of God, because by this meanes Atheisme or Epicurisme must ne∣cessarily follow, but of all these mans will is chiefe, purchasing Gods wrath, heereupon is that rightly said. Thy destruction is of thy selfe O Israell. Ose. 13.9. And neuerthelesse they are subiect to

the Decree, because though not by the decree, yet for the decree, and not without the decree they come to passe, and where∣of the deficient, but not the efficient cause is surely purposed in God. For as God createth faith in them that beleeue; so, when God left the wlll, sinne came vpon mankind. As the Sunne ma∣keth the day of it selfe, and with his owne light, when it riseth and shineth, and the night likewise, but by the retyring of his light and the shadow of the earth. Furthermore it is no decree of a suf∣ferance of malice, in that it is malice, but in that it hath a purpose of goodnes. For if we consider the decree of God, the verie euill (though bred in it selfe) hath a purpose of good: for what God hath determined to suffer, and what he permitteth, he doth it for some good end, as for the euidence of his glorie and iustice. Wher∣fore in respect of God, who in determining to suffer, and in permitting doth alwaies behold a good end, the darkenesse hel∣peth forward the light, and the malice which proceedeth wholy from the euill instrument is conuerted into good, as the punish∣ment of sinne, and the meane of Gods glorie, as that Paradox of Augustine might be verified. That it is good also there should be euils, for else God would not suffer euils to bee: but he suffereth them not as against his will, but as willing, and as the same father saith truly and wisely: That which is contrarie to the will of God, com∣meth not to passe against his will.

What is the end of Reprobation?

Surely the iust condemnation of the Reprobate. But in respect of God, the declaring of his glory, iustice, and powera.

After what maner is the administration and application of the doctrine of Predestination to be taken in hand either of Pastors, or of all men in priuate?

1 We must take heed that we run not out from one extreem to another, as from the decree to saluation, or damnation, or on the contrary, neglecting the means & neearer causes of saluation or destruction. 2. As God descending vnto vs from his most excel∣lent and eternal decree by the middle degrees, or the means, which are the effects of that decree, doth lay open his glory & mercy: so we returning by those same degrees & effects (keeping the order of the effects) do ascend to the certainty of our election, which we shall find most firmely founded in the onely mercy of God.

ƲƲhat ought to be the order of Application?

Analyticall, namely that euery one who seeketh the declaration of his election, should not begin at that most excellent degree, that is, at the verie secret purpose of God, without Christ and the voice of the gospell crying out in the Church: for so will it fall out, that he cannot at all endure that immensurable right of God in a con∣trarie course, but let him so begin at the lowest degrees as at the effects, namely, let him make his beginning at the calling through Christ, & the hearing of him, according as Rom. 8.30. Those whom he hath elected, he hath called: so he may by little and little come to that principall part of our saluation: where at last hauing found a firme and substantiall remedie against all tempests, he may rest as it were in harbour, in this wise.

Let him search diligētly, if he heare the word of God with a good heart, and therewith be well affected, both to God-ward, and to∣ward his neighbour (for this is an effect of Regeneration and San∣ctification): from thence to faith, whether he feele himselfe to be in Christ by faith, or whether he doth beleeue on Christ. From faith to iustification, from iustification let him go on to effectuall calling. By which graces of God, if they be in vs, euery faithfull man may most assuredly iudge of his owne electiona. For sense and motion are not more certaine proofes of an animall life, then Faith, Hope, & Charitie are arguments of our election. Besides in the childrē of God there is a singuler testimony of the holy Ghost testifying to our spirit that we are the sons of God, by which spirit vve crie boldly Abba Father. Rom. 8. ver. 14.15. Gal. 4.6. But if sonnes, then heires vvith God, and fellovv heires vvith Christ, and so from the last to the first praedestinate to life. Hereunto belong al∣so certaine outward things, as annexed to them. viz. harkening to the word of God, and signing of the Sacraments, whereto we at∣tribute the second place.

But vvhat if any shall not as yet feele these effects of faith of the holy Ghost, and of regeneration, or shall feele them vveake, shall he therefore make account that he is of the num∣ber of the reprobate, or shall he despaire of his saluation?

By no means, but let him rather flie to the word and will of God therein reuealed, that by obeying it he may obtaine saluationa,

neyther ought any to despaire of the mercie of God, as long as he doth not sinne against the holy ghost: for some are effectually called of God later then others, as that famous example of the thiefe hanging on the crosse, shewethb.

Is there a certaine number as well of the Elect, as of the Reprobate?

Surely with God there is, but not with vs, Iohn. 13.18. I knovv whom I haue chosen, & 2. Tim. 2.19. the Lord knoweth who are his, and by consequent who are not his.

But are there few that shall be saued, Luke. 13.23. or is there a greater number of the Elect, then of the Reprobate?

Seeing there are few, which find the way of lifec, and it is but a fourth sort of them neither, which receiue the word of God with an honest and pure heart, surely the number of them is great, if it be considered by it selfe. But comparatiuely, if the number of them that shall be saued, be laid vnto the number of them that perish, then surely, Christ being Iudge, the number of these is the greaterd.

May the regenerate assuredly by faith make mention of their Election, and may they glorie thereof in the Lord?

They may and ought so to doe.

1 Because they shall glorie to the Lord that they are Christs chosen people, and peculiers, Isa. 44.5.

2 Those that are foreknowne, predestinated, and elected, the same are called, iustified, and sanctified, neither can they be sepe∣rated from the loue of God, Rom. 8.29.30.31.35.38.

3 Because God confirmeth, annoynteth, and sealeth vs, with others partakers of the faith, into Christ, through the holy Ghost.

4 Because the sonne casteth forth none that are his. Iohn. 6.31. Nor suffereth one sheepe to bee taken from him. Iohn, 10.28.

5 Because wee must certainely and constantly beleeue in God the father, in Iesus Christ, and in the holy ghost, that there is a holy Catholicke Church, a communion of Saints, that our sinnes are forgiuen vs through Iesus Christ, and for his sake, and that the raysing vp againe of the flesh, and life euerlasting is assuredly promised.

6 Because Gods decree cannot bee made voide. Hence our comfort is. 1. Iohn. 3.14. We know that we are translated

from death to life, and vers. 21. If our heart condemne vs not we haue boldnesse with God. And chap. 5.19.20. We know that we are of God, vve knovv that the sonne of God is come, and hath giuen vs a minde to know him which is true.

May the Elect perish?

No, neyther be seduced finally. I Because they are the blessed of the Father for whome is prepared the kingdome before the foundations of the world were laid. Mat. 25.34.

2 And it is the fathers will, that they which are giuen to the son perish not. Ioh. 6.39.

3 They are committed to the sonne, Ioh. 17.12.

4 They are kept by the power of GOD through faith. 1. Pet. 1.5.

5 And to them is giuen faith and perseuerance to the end, Act. 13.48. Phil. 1.6.

6 Last of all, Gods purpose is vnchangeable.

But many seeme possible to he blotted out of the booke of life, by the place in Exod. 32.32. Blot me out of the booke of life, and Psal. 69.29. Let them be blotted out of the Booke of life.

It is the fallacie of a figure of speech. For Moses saying is partly Hyperbolicall and Exstaticall, of a minde onely bent vpon saluation of the chosen people: partly hypotheticall, namely if it might be possible, as is that speach of Paule, Rom. 9.3. I vvould vvish my selfe to be separate from Christ for my brethrens sake. Such accompt did they make of the glorie of God, and such was their loue towards their brethren. And Psalm. 69. the Pro∣phet by speaking figuratiuely doth desire nothing but that Hypocrites, who seemed in the errour of themselues and o∣thers the sonnes of the kingdome, and are called the vnwrit∣ten, might bee manifested, that they belong not to the com∣panie of the elect, and therefore he addeth: Let them not bee vvritten with the iust. Of whom, 1. Iohn. 2.19. They went from among vs, but they vvere not of vs: For had they beene of vs, they vvould in like sorte haue remayned vvith vs, but this came to passe, that it might appeare that all are not of vs.

But vvhat, doth it follovv of the doctrine of praedestination that it skilleth not hovv any man liue, seeing the elect can no more fall avvay, vvhatsoeuer they doe, neither can the rest be saued

God forbid: for God in calling doth so call, that he turneth the will also of the elect to repentance by the spirit of regeneration, and giueth and bestoweth on them true faith and perseuerance, & passeth by the reprobate so, as they themselues also are otherwise vnwilling.

Besides it is contrary to the nature of the elect, to abuse the de∣cree of their election to the desire of sinning, nay vnlesse they liue godly, they boast of their election in vaine: because as God hath predestinated vs to life eternal, so hath he predestinated vs to good works. Ephes. 2.10. And that we might lead a holy and blamelesse life. Ephes. 1.4. But it neither happeneth to the reprobate to liue godly: which if it might, they should not be of the number of the reprobate, but of the elect, because the loue of an innocent and honest life cannot be seene but by election.

ƲƲhat is the vse and fruit of this doctrine?

1 It is auaileable for the confirmation of our faith in God, for he knoweth not God aright, who doth not acknowledge him to be most wise, omniscient, almightie, and vnchangeable in orde∣ring his creatures.

2 It helpeth the assurance and sound confidence of our salua∣tion, because it dependeth not on vs, or of any variable cause, but of the eternall and immutable good pleasure of Goda.

3 It profiteth vs touching our comfort against the furies of the children of this world, and the fewnesse of beleeuers, as Christ saith, Mat. 11.26. and cap. 13.14b. And therfore could not they beleeue, because saith Esay, he blinded their eyes, not as though God doth spread a blindnesse on them, but for that as a iust Iudge hee deliuereth them being depriued of his grace to be more and more blinded by Sathan, and their owne desires, and Paul Rom. 11.12 doth often vse this doctrine.

4 It auaileth against temptation and all the fierie darts of Sa∣tan, by making certaine account that no creature can separate vs from the loue of God. Rom. 8.38. And against all affliction, be∣cause all thinges aswell aduersitie as prosperity make for their

good who are called according to the purpose of God, Rom. 2.8.4

3 It maketh for our instruction, viz. 1 To acknowledge Gods singuler goodnes toward vs, who vouchsafed to elect vs vnworthie ones out of the companie of wicked, and to ordaine vs for heauenly glorie. Rom 1.25.2. For stirring vp an humilitie & godly sorrow in vs. 3 For our thankfulnesse, that we attribute the glorie of our saluation to God onely, and that we celebrate his infinite benignitie toward vs, in heart, word, and worke, who of his meere grace in his sonne Christ would saue vs being in our selues past recoueriea. 4 And that we striue to make our voca∣tion and election sure by good works. 2. Pet. 1.5. He is iust that worketh righteousnes, and he that is iustified is called also, be∣cause righteousnes is by faith: but faith by hearing. Moreouer he that is called, Is chosen according to the purpose of God. Vers. 10. Also, He hath chosen vs in Christ. Ephes. 1.4. That we might be ho∣ly and blamelesse before God, and so the vessels sanctified to ho∣nour and prepared to euerie good worke, that is, The Elect are to cleanse them selues by the power of the spirit of Regeneration with which they are endewedb.

What is contrarie to this doctrine?

1 The errour of the Pelagians, and Semipelagians, who teach an vniuersall grace, and so that there are none Elect, and that it is in the power of man to beleeue, or not to beleeue, feigning the causes of saluation to be in men themselues without God, also they teach that the elect may perish and fall away from the grace of the mercie of God.

2 The error of Thomas Aquinas, who thought the number of the Elect in deed to be certaine, but the number of the reprobate vncertaine.

3 The errour of certeine Ʋbiquitaries, who 1 teach that the fall of Adam happened without the decree of God, and with∣out any ordinance of his, contrarie to that is spoken, Prou. 16.4. Esay 45.7.c 2 That no decree of God concerning the sauing of the godly, or casting of the reprobate consisteth of his simple will, against the places. Rom. 8.28. and 9.11. 3 That God with∣out doubt would not the reprobation of any, against the places. 1 Sam. 2.25. Rom. 9.19. He hardeneth whom he will, and by con∣sequence taketh vengeance on those whom hee wil haue to be

hardened. 4. Also that the reprobate may be conuerted and sa∣ued, contrarie to the places, Iere. 6.30. and 13.23.a Luke. 22.20. This is my bloud, which is shed for you, &c. Math. 26.28. For ma∣ny (not for all) to the forgiuenesse of sinnes, Ephes. 5.25. Christ offered himselfe for the Church: Hebr. 10.26. 1. Pet. 2.7.5. That it is the purpose and will of God simply, that all should be saued, and that the generall promises are to be vnderstood without re∣straint, against the places of Scripture which restraine the effect of them to the Electb.

4 The errour of the Papists, who make faith foreseene, or good works, or a foreknowledge of merits the precedent cause of Election: and that the predestinate cannot be certaine of their pre∣destination, vnlesse it be reuealed, and that by some notable priui∣ledge, and the Elect may doubt of their Election.

5 The errour of them, who subiect Election to the eternall de∣cree of God, but not reprobation, for that it is necessarie that two opposites should be reckoned vnder one kinde.

6 The errour of them who would not haue predestination to be taught in the Church, against the saying of Theodoret.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we ought not search out those things that are hidden, neyther to be vtterly ig∣norant of those that are manifest.

7 The errour of them, who not distinguishing reprobation from damnation, doe thinke that as God hath reprobated some of purpose onely, so he condemneth them of the same purpose, when notwithstanding sinne is the cause of their damnation.

8 The errour of the Libertines, who dream that Christians may be saued without the mediation of the middle causes.

9 The errour of prophane persons, who wickedly abuse this do∣ctrine to the licenciousnesse of sinning.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a

  Rom. 8.28 9, 11. Ephe. 3.21
• b

  Act. 2.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a

  Heb. 4.13.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b

  Math. 7.27 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c

  Act. 2.23 Rom. 8.29 & 11 2. &. 1. Pet. 12.
• a

  Act. 9.13. &c.
• v

  Election,
• a

  Rom, 11.5
• b

  vers. 20
• c

  Luke, 6, 13
• d

  Iohn, 6, 70
• e

  eph. 1.4.5
• f

  Mala. 1.2
• 6. Reproba∣tion.
• g

  Iere. 6.30.
• h

  Heb. 6.8.
• i

  Mat. 3.12. Iohn. 17.6. Isay. 9.2. 1. Pet. 1.2
• k

  Isa. 6.9,
• 7. The booke of life.
• a,

  Apoc. 20, 12. Dan. 7.10 & MalaC 3.19.
• b,

  Exod. 32 32.
• c

  Esai. 6.9 29.
• d.

  Apoc, 20, 12. Phil. 4, 3.
• e.

  Dan. 12.1 ezech, 139.
• f.

  Act, 2.23 & Eph. 1.13
• g.

  Rom 8.28, 29.
• a.

  Rom. 8.30.
• b

  Rom. 8, 28 &. 9.15.98
• c

  Act. i, 25 Iohn. 17, 12 Apoc, 17, 8 Ephes. 1.4 2. Tîm. 1.9 Rom 1.9.2•• &c
• a

  Rom, 9.22
• b

  Mat. 10 25.20.16
• c.

  Ier. 18.1.2 & 5.14. Isa. 64.8.
• d.

  Ioh. 6.39. Act. 2.23.
• a.

  Ro. 9.20.14. & 11.33
• b.

  Matt. 25.34. Ephe. 1.4.
• c.

  Roet 1.32 33.
• d.

  Eph. 1.4
• e.

  Rom. 9.13.18.21.22.
• a.

  Rom. 9.22 1. Pet. 2.8.
• Iude 4.
• b

  Iohn. 4.10 19.
• a

  Rom. 9.16
• b

  Rom. 5.10
• c

  Ephes. 2.3
• d

  Rom. 7.10. Ephes. 2.1
• e

  1. Cor. 3.5.
• f

  Iob. 15.16 Psal. 14.3 Ierem. 10.23
• a.

  Rom. 4.16.
• b.

  Ioh. 3.5. & 6.37. & 8.47. & 15.10.
• c.

  Rom. 8.30
• d.

  2. Tim. 1.9
• a.

  Eph. 1.3.4.
• b.

  2. Thess. 3.2.
• c

  Ro. 11.33
• a.

  Ioh. 12.13
• a

  Mark. 16 16 Ioh. 3.18.
• b

  Psal. 115.3
• a.

  Gen. 1.26. Eccles. 7.29
• d.

  Iob. 14.4.
• a

  Rom. 4.25
• b

  Rom. 8.30 ad Tit. 2.14. &. 3.7.
• c.

  Luk. 1.44.
• d

  Iohn. 15.5 & 17.21. Gal. 3.27.28. Ephes. 3.6. 1. Iohn 1.3 Rom. 11.17.
• a

  Col. 1.12.13. 1 Thes, 13.14 Act. 13.48 Rom. 9.23.
• a

  Exod. 9.16
• b

  Rom. 9.17 21.22. 1. Pet. 7.8 Iudith. 4 Apoc. 17.8. &. 20.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Rom. 11.13. Rom. 5.20.21
• a

  Pro. 2.22 Eccle. 7.30.
• a

  Exod. 8.15. &. 9.34. 2. Par. 36.13 Act. 7.12.51. &. 13.46
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  Exod. 9.16 Rom. 9.17. & 22.
• a

  Iohn. 1.12 Eph. 1. v, 4, 5 1. Pet. 1.20, 21.22.23.
• a

  Rom. 10.8 14.15 1. Cor. 11.24.25
• b

  Luk. 23 40.41.42
• c

  Mat. 8.13 14.
• d

  Math. 20.26
• Mat. 24.24
• a

  Romans. 8 21. & fol. 2. Tim. 2.19
• b

  Iohn. 12.39
• a

  Eph. 1.3.5.9
• b

  Tim. 2.21
• c

  Iam. 3, 37 Amos 3.6 Ioh, 12.39
• a

  Ioh. 12.39. &. 17.9.12 19. Rom, 9, 22,
• b

  Col, 1, 20 25 2 Tim 2, 19, Heb. 10, 14.