A Brief Declaration of the chief points of Christian religion set forth in a Table. Made by THEODORE BEZE. GAL. III. D. The Scripture hath shut up all under sin, to the intent that the promise by the faith in jesus Christ should be given to them that believe. At London, Printed for Tho: man.. 1613. GOD the eternal purpose to elect Christ An effectual vocation Free mercy faith justification and sanctification Glorification to life everlasting By mercy and vustice The judgement of God the last end of God's council is his glory The creation of man Corruption love hate to forsake Adam no vocation hardening of heart no knowledge of the gospel Injustice and pollution Condemnation to death everlasting By judgement. The judgement of God the last end of God's council is his glory contempt of the Gospel an unprofitable vocation prescience or foreknowledge A brief Declaration of the Table of Predestination. CHAP. I. The question of God's eternal Predestination is not curious, or unprofitable, but of great importance, and very necessary in the Church of God. SAint Augustine in his book of The profit of De bono perseverantiae. Perseverance, chap. 14. saith, that they which were against him as Adversaries in this question, did allege that Object. this doctrine of Predestinaon, did hinder the preaching of God's word, & coused that it could not profit. As if Answer. (saith he) this doctrine had hindered the Apostle Saint Paul to do his duty: who so oftentimes doth commend unto us and teach Predestination, and yet never ceaseth to preach the word of God. Also saith moreover. As he that hath received the gift, can better exhort and preach: so he that hath received this gift, doth hear the Preacher more obediently, and with greater reverence etc. We do therefore exhort and preach; but they only which have ears to hear, do hear us quietly, and to their comfort: & in those that have them not, this sentence is fulfilled, that hearing with their ears, they do not hear, for they hear with the outward sense, but not with the inward consent. Now, why some men have these ears, and others not, it is, because it is given to some to come, and to others not. Who knew God's counsel? must that be denied which is plain and evident, because that cannot be known which is hid and secret? Again in the 15. chap. I pray you (saith he) if some under the shadow of Predestination give themselves to slothful negligence, and as they are bend to flatter their flesh, so follow their own lusts, must wether forejudge, that this which is written of the foreknowledge of God is false? Now surely this is very handsome, and to the purpose, that we shall not speak that which by the Scripture is lawful to speak. Oh we 〈◊〉 (say you) lest he should be offended, which is not able to understand and take it. And shall we not fear (say I) lest whiles we hold our tongue, he that is able to take the truth, be taken and snared with falsehood and error? Also in the 20 chapter of the same book, he writeth in this sort. If the Apostles, & Doctors of the Church which came after them, did the one and the other, both teaching the eternal election of God purely and truly, and also retaining the faithful in godly life and manners: what moveth these our Adversaries (seeing they are overcome with the manifest and invincible truth) to think they speak well, saying, Although this doctrine of Predestination be true: yet it ought not to be preached to the people. Nay, so much the rather it is good to be thoroughly preached, that he that hath ears to hear, may hear. And who hath them, but he that hath received them of God, who promiseth to give them? And as for him that doth not receive it, let him refuse it if he will; so that he that doth receive it, may take it, drink it, be sufficed, and have life. For as we must preach the fear of God, to the end that God may be truly served: so must we preach predestination, that he which hath ears to hear may hear, & rejoice in God, not in himself, for the grace of GOD towards him. This is the mind of that excellent Doctor, as touching this point. Which notwithstanding bindeth us to two conditions: the one is, that we speak no further herein, than God's word doth limit us: the other, that we set forth the same thing which the Scripture teacheth, accordingly, and to edification. Wherefore we will briefly speak of both these parts: first of the doctrine itself, and next of the use and applying of the same. CHAP. II. Of the eternal counsel of God hid in himself, the which afterwards, is known by the effects thereof. GOd, whose judgements no man can comprehend, The counsel, purpose and will of God, is the fountain & original of all causes. whose ways cannot be found out, and whose will I ought to stop all men's mouths 2, according to the determinate & unchangeable purpose of his will, by the virtue whereof all things are made 3, yea even those things which are evil and execrable (not in that they be wrought by his divine counsel, but forasmuch as they proceed of the Prince of the a●re, & that spirit, which worketh in the children 4 of disobedience) hath determined 5 from before all beginning with himself, to create all things, in their time, for his glory, & 6 namely men: whom he hath made after two sorts, clean contrary one to the other. Whereof he maketh the one sort (which it pleased him to choose by his secret will and purpose) partakers of his glory through his mercy 7, and these we call according to the word of God, the vessels of honour, Vessels of honour. the elect, the children of promise, and predestinate to salvation 8: and the others, whom likewise it pleased him to ordain to damnation (that he might show forth his wrath and power, to be glorified also in them) we do call the vessels of dishonour Vessels of dishonour. and wrath, the reprobat, and cast off from all good works 9 This election or predestination Our election is hid in the secret purpose of God. to everlasting life, being considered in the will of God (that is to say, this self same determination, or purpose to elect) is the first fountain and chief original of the salvation of God's children: neither is it thereon grounded, as some say, because God did foresee their faith, or good works: but only of his own good will 10, from whence afterwards the election the faith & the good works spring forth. Therefore when the Scripture will confirm the children of God in fu●l and perfect hope it doth not stay in alleging the testimonies of the second causes, that is to say, in the fruits of faith, nor in the second causes themselves, as faith, & calling by the Gospel, neither yet sometimes in Christ himself, in whom notwithstanding we are, as in our head, elected and adopted, but ascendeth higher, even unto Reprobation is hid in the secret purpose of God. that eternal purpose which GOD hath determined only in himself. 11. Likewise when mention is made of the damnation of the reprobate, although the whole fault thereof be in themselves yet notwithstanding, sometimes when need requireth, the scripture to make more manifest by this comparison the great power of God, his patience, and the riches of his glory towards the vessels of mercy 13, leadeth us unto this high secret, which by order is the first cause of their damnation: of the which secret, no other cause is known to men, The secret purpose to elect or reprove, only appertaineth to God, but the causes of election and reprobation are manifest in the Scriptures. but only his just will, which we must with all reverence obey, as coming from him who is only just, and cannot by any means, nor of any man, in any sort be comprehended 14. For we must put difference betwixt the purpose or ordinance of reprobation, and reprobation itself. Because God would that the secret of this his purpose, should be kept close from us: & again we have the causes of reprobation, & damnation which dependeth thereof, expressed in God's word, that is to say, corruption, lack of faith, and iniquity, which as they be necessary, so are they also voluntary in the vessels made to dishonour 15: like as on the other part, when we describe orderly the causes of the salvation of the elect, we put difference betwixt the purpose of electing, which God hath determined in himself, and the election which is appointed in Christ, in such sort, that this his purpose or ordinance, doth not only go before election in the degree of causes, but also before all other things that follow the same 16. CHAP. III. How God putteth in execution his eternal counsel, aswell towards the elect, as the reprobate. THe Lord God, that he might put in execution Why man was created good, but yet so, that he might willingly become evil. this eternal counsel to his glory, prepared away according to his infinite wisdom, indifferent both to those that he would choose, and those also which he would refuse. For when he determined to show his infinite mercy in the salvation of the elect, and also his just judgement in the condemnation of the reprobate; it was necessary that he should shut up both under disobedience & sin, to show his mercy to all 1 those that believe 2. that is to say, to the elect: because faith is a gift of god which properly belongeth unto them 3: and contrariwise to have just cause to condemn them, to whom it is not given to believe 4. nor to know God's mysteries 5. Therefore GOD did this in such sort, and with such wisdom, that the whole fault of the reprobates damnation lieth in themselves: and on the other side, all the glory and praise of the elects salvation belongeth wholly to his only mercy. For he did not create man a sinner (for then he should The creation of man. have been, with reverent fear be it spoken, the author of sin, which afterwards he could not justly have punished) but rather he made him after his own image 6: to wit, in innocency, purity, & holiness: who notwithstanding without constraint of any, neither yet forced by any necessity of concupiscence as touching his will (which as yet was not made servant unto sin 8) Corruption. willingly, and of his own accord rebelled against God: binding (by this means) the whole nature of man to sin, and so consequently to the death of body & soul 9 Yet we must confess that this fall came not by chance The fall of Adam chanced not with out the will & ordinance of God. or fortune, seeing his providence doth stretch forth itself even to the smallest things 10: neither can we say, that any thing doth happen, that God knoweth not, or careth not for, except we would fall into the opinion of the Epicures, from the which God preserve us, neither yet by any bare or idle permission or sufferance, which is separate from his will and sure determination. For seeing he hath appointed the end, it is necessary also that he should appoint the causes which lead us to the same end: unless we affirm with the wicked Manichees, that this end happeneth at all adventures, or by means of causes ordained by some other God. Further more, we cannot think that any thing happeneth contrary to Gods will, except we deny blasphemously that he is omnipotent & Almighty: As Saint Augustine noteth plainly, in his book De correptione & gratia, chap 104. We conclude F●c●ir. ad Laurent. Chap. 99 therefore, that this full of Adam did so proceed of the motion of his will, that notwithstanding it happened not without the will of God: whom it pleaseth by a marvelous and incomprehensible mean that the thing which he doth not allow (for as much as it is sin) should not happen without his will. And this is done, as we said before, that he might show the riches of his glory towards the vessels of mercy: and his wrath and power upon those vessels, which he hath made to set forth his glory by their shame & confusion 12. For the final end of God's counsel is neither the salvation of the elect, nor the damnation of the reprobate: but the setting forth of his own glory, in saving the one by his mercy, and condemning the other by his just judgement. Then to avoid all these blasphemies, unto the which the infirmity of our wits doth draw us, let us confess that the corruption of the principal work that GOD hath made (which is man) is not happened by chance, nor without the will of him, who according to his incomprehensible wisdom, doth make and govern all things to his glory. Albeit we must confess (in despite of man's judgement, which was limited in the beginning within a certain compass, and after was miserably corrupted) that the whole fault of his damnation lieth in man: forasmuch as betwixt the secret and incomprehensible will of God and that corruption of man's nature, which is the very first occasion of the reprobates damnation, the The whole fault of man's perdition, is in himself, and not in God. will of the first man is a mean, which being created good, hath willingly corrupted itself, and thereby opened the door to the just judgement of God, to condemn all those, to whom it doth not please him to show mercy. And if they would yet object, and cavil, saying, that they cannot resist the will of GOD 13, let us suffer them to their own destruction to plead against him, who will be able enough to defend his justice, against their quarreling. Let us rather reverence that which passeth the reach and compass of our wits & turn our minds wholly to praise his mercy, who by his only grace hath saved us, when we deserved the like punishment and damnation, and were no less sinners and wicked than they. CHAP. FOUR By what order God proceedeth to declare & after a sort to execute his election. WHen God had determined with himself The foundation of that election which is manifest to us. the things before mentioned, he, by a more manifest order of causes, which notwithstanding was eternal (as all things are present to him) disposed orderly all the degrees, whereby he would bring his elect unto his king doom. Forasmuch therefore as he is merciful, & yet could not forget his justice, before all other things it was necessary, that a Mediator should A Mediator was necessary. be appointed: by whom man might be perfectly restored, & that this should be done ●y that free mercy and grace which doth appear in the salvation of his elect. But ●an, besides that he is so ●eake, that it is not possible ●●r him to sustain the weight ●f God's wrath, doth also so ●uch fl●tter himself in that ●is most miserable blindness, 〈◊〉 he cannot perceive it 1: because he is wholly in bondage to sin 2: so that the law of GOD is to him as death 3, so far is he unable of himself to recover his liberty, or to satisfy the law of God in the very lest ●ote. God therefore the most merciful father of the elect, moderating in such sort his justice, with his infinite mercy, appointed his only son, who was the very same substance, jesus Christ our Mediator. and God eternal with him, that at the time determined, he should by the power of the holy 4 ghost be made very man 5, to the end that both the natures being joined in jesus Christ alone justification & sanctification in Christ. 6, first, all the corruption of man should be fully healed in one man 7, who should also accomplish all justice 8, and moreover should be able enough to sustain the judgement of God, and be a priest sufficient & worthy of himself to appease the wrath of God his father, in dying as a just and innocent, for them that were unjust and sinners, covering our disobedience, and purging all our sins which were laid upon him 9 And finally with one only offering and sacrifice of himself, should sanctify all the elect: mortifying & burying sin in them, by the partaking of his death & burial: and quickening them into newness of life by his resurrection 10: so that they should find more in him, than they had lost in Adam 11. And to the intent this remedy should not be found and ordained in vain, the lord God determined to give this his son, with all things appertaining to salvation 12, to them whom he had determined in himself to choose, and on the other side, to give them unto his Son: that they being in him, and he in them 13, might be consummate, and made perfect in one, by these degrees that follow after: according as it pleased him to bring forth every one of his elect into this world. For first, when it pleaseth him to disclose that secret which he had purposed from before all beginning 14, at such time as men lest look external vocation. for it 15 (as men are blinded and yet think they see most clear 16, when as in very deed death & damnation hangeth over their head 17) he cometh suddenly, & setteth before their eyes the great danger wherein they are; and that they might be touched more sharply and lively, he addeth to the witness of their own conscience, being as it were asleep, and dead, the preaching of his law 18, and The Law. the examples of his judgements, to strike them with the horror of their sins: not that they should remain in that fear, but rather, that be holding the great danger thereof, should fly to that only Mediator jesus Christ 19: in whom after the sharp preaching of the law, he setteth forth the sweet grace of the Gospel, but yet with this condition, The Gospel. that they believe in him 20, who only can deliver them from condemnation 21, and give them right and title to the heavenly inheritance 22: Yet all these things were but vain if he should only set before men's eyes these secrets, by the external preaching of his word written, & published in the Church of God, which notwithstanding is the ordinary means whereby jesus Christ is communicated unto us 23: therefore, as touching his elect 24, unto the external preaching of his word, he joineth the inward working of his holy Spirit, The inward calling. the which doth not restore (as the Papists imagine) the remnants or residue of free will (for what power soever of free will remaineth in us, What free will is, after the fall of Adam. serveth to no other use, but willingly to sin 25, to flee from God 26, to hate him 27, and so not to hear him 28, nor to believe in him 29, neither yet to acknowledge his gifts 30, no not so much as to think a good thought 31: and finally to be children of wrath and malediction) but chose changeth their hard hearts of stone, into soft hearts of flesh 32, draweth them 33, teacheth them 34, lighteneth their eyes 35, and openeth their sense 36, their heart, their ears, and understanding: first to make them to know (as we have said before) their own misery: and next, to plant in them the gift of faith, whereby they may perform that condition, which is joined to the preaching of the Gospel. And that standeth in two points: the one, whereby we know Christ in general, Faith hath two parts. in believing the story of Christ, and the Prophecies which are writ of him 37: the which part of faith, as we shall declare in due place, is sometimes given to the reprobate. The other, which is proper, and only belongeth Faith which doth aporehend justification by Christ, and sanctification. to the elect, consisteth in applying Christ (who is universally and indifferently preached to all men) to ourselves, as ours: and that every man make himself sure of his election, which hath been hid before all time in Gods secret 38, and afterwards revealed unto us, partly by the inward testimony of our conscience through the holy Ghost, joined to the external preaching of God's word 39: and partly also by the virtue and power of the same spirit, who delivering the elect from the servitude of sin 40, persuadeth and conducteth them to will and work the things which please God. These than be the degrees, whereby it pleaseth God to create and form by his especial grace, that precious and peculiar gift of faith in his elect, to the intent that they may embrace their salvation in jesus Christ. But because this faith in us is yet weak & only begun, to the end that we may not only persevere in it, but also profit (which thing is most necessary for all men to do) first, according to the time that our adoption is revealed unto us, this faith is sealed in our hearts by the sacrament of Baptism: Baptism. and after, every day more & more is confirmed and sealed in us by the Sacrament of the Lords Supper: of the The Lord's Supper. which two Sacraments, the principal end is, that they be sure, and effectual signs, and pledges, of the communion of the faithful with Christ 41, who is their wisdom, justice, sanctification, and redemption 42. For this occasion, it is so oftentimes mentioned with Saint Paul, that we being justified by faith, have peace with God 43: for whosoever hath obtained the gift of true faith, hath also by the same grace and liberality of God, obtained the gift of perseverance 44. So that in all manner of temptations and afflictions, he doubteth not to call upon God, with sure confidence to obtain his request A sure confidence. (as far as it is expedient for him) knowing that he is of the number of God's children, who cannot fail him 45. Moreover, he never swerveth so from the right way, but at length, by the benefit of God's grace, he returneth again: for, although faith sometime seem in the elect (as it were for a time) hid and buried, so that a man would think it were utterly quenched 46 (which God suffereth, that men might know their own weakness) yet it doth never so far leave them, that the love of God & their neighbour is a together plucked out of their hearts. For no man is justified in Christ, who also is not sanctified in him 47, and framed to good works, which God prepared that we should walk therein 48. This is then the way whereby God by his mercy, doth prepare (to the full execution of his eternal counsel) them amongst his elect, whom it pleaseth him to reserve, till they come to ripe age and discretion. As touching the other, whom he calleth into his kingdom, so soon as they are borne, or in their tender years, he useth a more short way. For seeing he doth comprehend in that his free covenant, whereof jesus Christ is the Mediator 49, not only the faithful, but also their posterity 50, into a thousand generations 51, calling the same by express words holy 52: there is no doubt but the God's adoption or free choice of Infants. children of the Saints, which appertain to election (whom he only knoweth) he hath given to his Son, who will not cast them out 53. CHAP. V. After what sort almighty God doth execute, & effectually declare his counsel, touching reprobation. BY these things whereof we have now spoken, it The old Adam is the foundation of that reprobation which man's judgement can attain unto. may easily appear, how God maketh them to go to their own place 1, whom he created to that end that he might be glorified in their just condemnation. For as Christ the second heavenly Adam, is the foundation, and very substance, and effect, of the elects salvation: so also the first earthly Adam, because he fell, is the first author of the hate, and so consequently of the damnation of the reprobate 2. For when God, moved with those causes which he only knoweth, had determined to create them to this end, to show forth in them his just wrath, and power 3, likewise he did orderly dispose the causes, & means, whereby it might come to pass, that the whole cause of their damnation, might be of themselves, as hath been declared before in the third Chap. When man then was fallen willingly into that miserable estate whereof we have spoken in the chap. before: God who hateth justly the reprobate, because they are corrupt: in The judgement of God toward infants that are reprobate. part of them he doth execute his just wrath so soon as they are borne 4: and towards the rest that be of age, whom he reserveth to a more sharp How reprobation is first manifested. No calling to the Gospel. judgement, he observeth two ways clean contrary one to the other. For as concerning some he showeth them not so much favour, as once to hear of jesus Christ, in whom only is salvation 5, but suffereth them to walk in their own ways 6, and run head long to their perdition. And as for the testimonies that God hath left to them of his divinity 7, serve them to no other use, but to make them without all excuse 8, and yet through their own default, seeing their ignorance, and sack of capacity, is the just punishment of that corruption, wherein they are borne. And surely, as touching that, that they can attain unto in knowing GOD, by their light, or rather natural darkness (albeit they never failed in the way, but so continued 9) yet were it not in no wise sufficient for their salvation. For it is necessary for us that shall be saved, that we know God, not only as GOD, but as our Father in Christ 10: the which mystery, flesh and blood doth not reveal 11, but the Son himself, to them whom his Father hath given him 12. As concerning others, their fall is more terrible 13. For he An unprofitable calling or of none effect. causeth them to hear by preaching the outward word of the Gospel 14; but because they are not of the number of the elect, being called, they hear not 15, and forasmuch as they are not able to receive the spirit of truth 16, therefore they cannot believe, because it is not given unto them 17, wherefore, when they are called to the feast, they refuse to come. So that the word of life is folly unto them, & an offence 18, and finally the savour of death to their destruction. There are yet others, whose hearts almighty God openeth to receive and believe the things that they hear: but this is with that general faith, whereby the devils believe and tremble 20. To conclude, they which are most miserable of all, those climb a degree higher, that their fall might be more grievous: for they are raised so high by some gift of grace, that they are a little moved with some taste of the heavenly gift 21: so that for the time they seem to have received the seed, and to be planted in the Church of God 22, and also show the way of salvation to others 23. But this is plain, that the spirit of adoption, which we have said to be only proper unto them which are never cast forth 24, but are written in the secret of God's people 25 is never communicated to them for were they of the elect they should remain still with the elect 26 All these therefore (because of necessity, & yet willingly, as they which are under the slavery of sin 27, return to their vomit 28, and fall away from faith 29) are plucked up by the roots, to be cast into the fire 30. I mean, they are forsaken of God 31, who according to his will (the which no man can resist 32, and yet for all that because of their corruption & wickedness 33) hardeneth them 34, maketh their hearts fat, stoppeth their ears, and blindeth them 35: and to bring this to pass, he useth partly their own vile concupiscences, to the which he hath given them up to be ruled, and led by 36: and partly the spirit of lies, who keepeth them wrapped in his snares 37, by reason of their corruption, from the which as out of a fountain, issueth a continual flowing river of infidelity, ignorance, and iniquity: whereby it followeth, that having as it were made a shippe-wrack of their faith, can by no means escape the day which is appointed for their destruction, that God may be glorified in their just condemnation. CHAP. VI Of the last and full execution and accomplishment of God's eternal counsel, aswell towards the elect as the reprobate. FOrasmuch as God is justice itself, it is necessary that he should save the just, The full execution of God's counsel. and condemn the unjust. Now they amongst men are only just, who being by faith joined to Christ 1, grafted 2. rooted in him 3, & made one body with him 4, are justified and sanctified in him, and by him: whereof it followeth, that the glory to the which they are destinate 5, to the glory of God 6. appertaineth to them as by a certain right or title. On the other part, they which remain in Adam's pollution, and death, are justly hated of GOD: and so condemned by him, not excepting so much as them which die before they sin, as Adam did 7. But both these manners of executing Gods judgements, aswell in these, as in the other which are elected, are in three sorts: In the elect. whereof we have already declared the first. For the elect in that same moment that they have received the gift of faith have after a certain sort passed from death to life 8, whereof they have a sure pledge 9 But this their life is hid in Christ, till this corporal death make them to step a degree further, and that the soul being loosed out of the bands of the body, enter into the joy of the Lord. Finally, in the day appointed to judge the quick and the dead 11, when that which is corruptible and mortal, shall be clad with incorruptibleness and immortality and GOD shall be all, in all things, than they shall see his majesty face to face, and shall surely enjoy that unspeakable comfort and joy, which before all beginning was prepared for them; which is also the reward that is due to the righteousness and holiness of Christ: who was given for their sins, & raised again from death for their justification: by whose virtue and spirit, they have proceeded and gone forward from faith to faith, as shall manifestly appear by the whole course of their life, & good works 12. Whereas altogether contrary, the reprobate, conceived, borne, In the reprobate. and brought up in sin, death, and wrath of God 13, when they depart out of this world they fall into another gulf of destruction, & their souls are plunged in that endless pa●tie 14, until the day come that their bodies and souls being joined again, they shall enter into everlasting fire, which is prepared for the devil & his Angels 15. Then by these two ways (which are clean contrary one to another) the last issue and end of God's judgements shall set forth manifestly his glory to all men, forasmuch The glory of God. as in his elect he shall declare himself most just, and most merciful. Most just I say, for Perfectly just, & perfectly merciful. that he hath punished with extreme rigour and severity the sins of his elect in the person of his Son, neither did receive them into the fellowship of his glory, before he had fully & perfectly justified and sanctified them in his son: And most merciful, forasmuch as he freely appointed with himself to elect them, and according as he had purposed, chose them freely in his Son, by calling, justifying, and glorifying them, by means of that same faith, which he had given them through the same grace and mercy. On the other side, touching God is perfectly just. the reprobate, their corruption and infidelity, with such fruits as come thereof, and testimony of their own conscience, shall so reprove and accuse them, that although they resist & kick against the prick: yet the most perfect justice of God shall be manifest and shine by all men's confession, in their just condemnation. CHAP. VII. After what sort this doctrine may be preached with most profit. Sigh we have now declared the effect of this doctrine: it remaineth also that we show what order we think best to be observed, in preaching and applying the same to every particular man. Whereas many find this matter so sharp and strange, that they fly from it, as from a dangerous rock: it is partly to be attributed to the malice and arrogancy of men: and partly to the rashness, & lack of discretion of them that teach it: and thirdly it is to be imputed to their ignorance which cannot orderly apply the same to themselves, which faithfully and truly hath been taught of others. Concerning them which sin of malice, it only appertaineth to God to amend them: which surely he hath done always in his season, and like wise will do from time to time, to whom he hath appointed to show mercy. But for others which remain obstinate in their sin and wickedness, there is no cause why we should be moved either for their number, or authority, to dissemble God's truth. And as touching the second sort, I have thought these things principally to be observed in preaching this mystery. What discretion the matter itself requireth. First, as in all other things 1, so chiefly in this matter of predestination, they ought to take diligent heed, that in stead of God's pure and simple truth, they bring not forth vain and curious speculations or dreams 2. which thing they cannot choose but do, which go about to compass and accord these secret judgements of GOD with man's wisdom; and so do not only put difference betwixt predestination, and the purpose of God, which thing they must needs do, but separate the one from the other: for they either imagine a certain naked and idle permission, or else make a double purpose & counsel in God. From the which errors, they must needs fall into many & great absurdities. For sometimes they are constrained to divide those things, which of themselves are joined most straightly: and sometimes, they are compelled to invent a great sort of foolish & dark distinctions, wherein the far her they occupy themselves and search, the wider they stray from the purpose● and so entangle their miserable brains, that they can find no way out. This than ought to be avoided, with all careful diligence chiefly in this matter, which above all other, ought purely and sincerely to be taught in the Church of God. Moreover, as much as is possible, let them take heed What manner of words and speech must be used though sometimes for a more clear understanding of things, a man may be bold godly and reverently to do) that no strange manner of speech, or not approoveable by God's word be used: and also that such phrases & words, which the Scriptures approve, be expounded fitly, Consideration of the persons. lest otherwise any man should take occasion of offence, which as yet is rude & ignorant. Furthermore, we must have good respect unto the hearers 3: wherein also we must make distinction betwixt the malicious, and the rude: and again betwixt them which are wilful ignorant, & those which are not capable through a simple and common ignorance. For to that further sort, our Lord is accustomed to set forth plainly the judgement of God 4: but the other must be led by little and little to the knowledge of the truth 5. Likewise we must take heed, that we have not so much respect to the weak, that they in the mean season which are apt to understand, be neglected, & not sufficiently taught: whereof we have notable examples in S. Paul, which declare to us the wisdom and circumspection, which he observed in this matter chiefly, in the 9 10. 11. 14. and 15. chapter of the Epistle to the Romans. Also, except some great cause let, that they begin at the lowest and most manifest causes, & so ascend up to the highest (as Paul in his epistle to the Romans, which is the right order and way to proceed in matters of divinity, from the law goeth to remission of sins, and thence by steps he mounteth, till he come to the highest degree) or else, let them insist in that point which is most agreeable to the text or matter: which they have in hand, rather than chose, to begin at the very top of this mystery and so come down to the foot. For the brightness of God's majesty, suddenly presented to the eyes, doth so 〈◊〉 and dazzle the sight, that afterwards, if they be not through long continuance accustomed to the same, they wax blind when they should see other things. What then remaineth? that, whether they begin How they may prosecute this matter. beneath & ascend upwards, or chose above, and come downward to the lowest degree, they take always heed, lest omitting that which ought to be in the midst they leap from one extremity to another; as from the eternal purpose, to salvation, and much more from salvation, to the eternal purpose: Likewise, from God's eternal counsel to damnation, or backward from damnation, to his purpose: leaving the near and evident causes of God's judgement. Except perchance they have to do with open blasphemers and contemners of God, who have need of nothing else, but the sharp pricks of God's judgement: or else with men so trained and exercised in God's word, that there be no suspicion of any offence. Finally, that they never so propound this doctrine, as How this doctrine must be applied. if it should be applied to any one man particularly 9 (although men must be used after divers sorts, some by gentleness, and some by sharpness) unless some Prophet 7 of God be admonished by some special reuclation: which thing, because it is out of course, and not usual, ought not lightly to be believed. When the Ministers also visit the sick, or use familiar and private admonitions, it is their duty to lift up and comfort the afflicted consciences, with the testimonial of their election; and again, to wound and pierce the wicked and stubborn, with the fearful judgement of God: so that they keep a mean, refraining ever from that last sentence, which admitteth no exception nor condition. For this right and jurisdiction only appertaineth to God 8. CHAP. VIII. How every man may with profit apply this universal doctrine to himself. IT is most evident, that they, which teach that man's salvation either in part or wholly, dependeth and is grounded in works, destroy the foundation of the Gospel of GOD 1. And chose, justification by faith is unprofitable, if it be separate from election. they that teach justification freely by faith, ground on a sure foundation; but so, that they build upon that eternal counsel of God, whereupon Christ himself 2, and the Apostle Paul following Christ's steps, groundeth his doctrine 3. For seeing perseverance in faith is requisite to salvation 4, to what purpose shall saith serve me, except I be sure of the gift of perseverance? nor we need not fear, lest this doctrine make us negligent, or dissolute: for this peace of conscience whereof we speak 5, aught to be distinct and separate from foolish security: and he that is the son of God, seeing he is moved and governed by the spirit of God 9, will never through the consideration of God's benefit take occasion of negligence and Peace of conscience dependeth on predestination. dissolution. Then if by this doctrine we had but this one commodity, that we might learn to assure & cofirme our faith against all brunts that might happen, it is manifest that they which speak against & resist this article of religion, either through their wickedness, or else through their ignorance, or some foolish blind zeal (which happeneth, when men will measure God according to the capacity of their own wits) subvert & destroy the principal ground & foundation of our salvation. And in very deed, though some (as I must confess) do it not purposely: yet do they open notwithstanding, the door to all superstition & impiety. As for them▪ which nowadays maliciously oppugn the truth, I beseech the lord, even from my heart, either to turn their minds (if so be they appertain to the elect) or else to send them a most speedy destruction, that by their own example they may confirm and establish that doctrine, which so maliciously they resist. These other I will desire most instantly, and require them in the name of God, that they would better advise themselves what they do. Now, to touch briefly how this doctrine may be applied, let us mark that all the works of God, even the least of all, are such, that man cannot judge of them, but in two sorts: that is, either when they are done; or else, by foreseeing them to come to pass by the disposition of the second and manifest causes, whose effects have been diligently, and by long use observed, as men accustom in natural things to do: wherein, notwithstanding men are wonderfully blind. In this matter then, which is most obscure of all others, it is no marvel if man's wit be driven into this strait, that it can not otherwise understand, but by this means, what is determined as touching himself in this secret counsel of God. But because these are most high mysteries, & therefore 1. Cor. 2. d. stand in the observation of those causes which pass all natural things, we must needs seek farther, & come to God's word: which forasmuch as without all comparison, it is more certain, than man's comectures: so it can best directus herein and assure us. The Scripturne than witnesseth 7, that all those that God hath, according to his counsel, predestinate, to be adopted his children through jesus Christ, are also called in their time appointed, yea & so effectually, that they hear the voice of him that calleth, and believe it 8: so that being justified and sanctified in jesus Christ, they are also glorified. Wilt thou then, How a man may have assurance of his election. whatsoever thou art, be assured of predestination, and so in order of thy salvation, which thou lookest for, against all the assaults of Satan? assured I say, not by doubtful conjectures, or our own fantasy, but by arguments, and conclusions, no less true and certain 9 then if thou were ascended, into 〈◊〉 and had heard of Gods own mouth his eternal decree and purpose? Beware thou begin not at that most high degree: for so thou shouldest not be able to sustain the most shining light of God's majesty. Begin therefore beneath at the lowest order, and when thou shalt hear the voice of God 10, sound in thine ears, and in thy heart, which calleth thee to Christ the only Mediator, consider by little and little, & try diligently 11; if thou be justified & sanctified in Christ through faith: for these two be the effects or fruits, whereby the faith is known, which is their cause. As for this thou shalt partly By what signs faith is known. know by the spirit of adoption, which crieth within thee Abba Father 12: and partly by the virtue and effect of the same spirit, which is wrought in thee. As if thou fall, and so declare indeed, that although sin dwell in thee, yet it doth no more reign in thee 13. For is not the holy Ghost he, that causeth us not to let slip the bridle, and give liberty willingly to our naughty and vile concupiscences 14, as they are accustomed, whose eyes the prince of this world blindeth 15? or else who moveth us to pray, when we are The effects of the holy Ghost in the elect. cold, and slothful? who stirreth up in us those unspeakable groanings 16? Who is he that when we have sinned (yea and sometimes willingly and wittingly) engendereth in us an hate of the sin committed: and not for the fear of punishment, which we have therefore deserved, but because we have offended our most merciful father 17? Who is he, I say, that testifieth unto us that our sigh are heard, and also moveth us to call daily God, our God, and our father, even at that time when we have trespassed against him 18? Is it not that spirit, which is freely given unto us as a gift, for a sure and certain pledge of our adoption 19? Wherefore, The assurance of the vocation is known by faith, and so by the vocation the election. if we can gather by these effects, that we have faith, it followeth that we are called and drawn effectually. And again, by this vocation, which we have declared properly to belong to the children of God, that is evidently proved, which we took in hand to show, that is, for as much as we were predestinate by the eternal counsel and decree of God (the which he had determined in himself) to be adopted in his Son, therefore we were given to him: whereof the conclusion followeth, that sith by the most constant will of God 20, which only is grounded on itself, and dependeth on none other thing, we are The confidence to persevere & to be saved, is sure and certain. predestniate, & no man can take us out of the hands of the Son: also seeing that to continue and persevere in the faith is necessary, it followeth I say, that the hope of our perseverance is certain, and so consequently our salvation: so that to doubt any more of it, is evil and wicked 21. So far then it is against reason to say that this doctrine maketh men negligent or dissolute, that chose, this alone doth open us the way, to search out and understand, by the power of the holy ghost▪ God deep secrets, as the Apostle plainly teacheth 22, to the end that when we know them (albeit we know them here in this world but after a sort 23, so that we must daily fight with the spiritual armour against distrust 24,) we may learn to behave ourselves not idly, but rather to persevere valiantly 25, to serve and honour God, to love him, to fear him, to call upon him, that daily more and more as saith S. Peter, as much as in us lieth, we may make our vocation and election certain 26. Moreover, how shall he stand sure and constant against so many grievous temptations, both within & without, and against so many assaults of fortune (as the world doth term it) that is not well resolved in this point, which is most true? that is, that god according to his good will, doth all things whatsoever they be, & what instruments and means soever he useth in working of the same, for the commoditio of his elect 27. Of the which number he is, that findeth himself in The election only doth comfort us in all afflictions. this danger and trouble 28. As touching the other point, which concerneth reprobation, because no man can call to mind the determinat purpose of election, but at the same instant the contrary will come to remembrance (besides that in the holy scripture these two are oftentimes joined together) it must The doctrine of reprobation ought not to be suppressed. needs he, that such as esteem this part curious, or unprofitable, and therefore not to be talked of, do great injury to the spirit of God. Therefore this part is to be weighed and considered; but with such Reprobation must be wisely considered. modesty, that the height of God's judgements may at all times bridle our curious fanfies: in such sort, that we do It may not be applied particularly. not apply it particularly to any man, nor to any certain company. For in this sort also it differeth from election, because election (as hath been said) is revealed to us by the spirit of God with in ourselves, not in others, whose hearts we cannot know. And reprobation is ever hid from men, except it be disclosed by God, contrary to the common course of things. For who can tell, if God have determined to show mercy at the last house of death to him which hath spent all his life past loudly and wickedly 29? But this trust ought not to encourage any man to maintain, and continue in his sin and ungodliness. For I speak of those things which we ought to consider in others: for the examples of such mercy of GOD, are very rare, neither any man that is wise, will promise to himself through a vain security and trust, that thing which is not in his own power 30. It is therefore sufficient if we can understand generally that there be vessels prepared to perdition 31: the which seeing God doth not reveal unto us who they are, we ought both in example of life and prayer diligently endeavour to win and recover to We must labour to win all men. their salvation, yea even very such of whom by seeing their horrible vices we almost despair 32. And if we observe this order, we shall receive great fruit of this doctrine. For first, by the knowledge The doctrine of reprobation maketh men humble. hereof, we shall learn humbly to submit ourselves to the majesty of God, so that the more we shall fear and reverence him, the more we ought to labour to confirm in our It maketh the grace of God to be better known of the elect. selves the testimony of our election in Christ 33. Furthermore, when we shall diligently consider the difference, which through the mercy of God is betwixt men, which are all alike subject to the self same curse & malediction, it cannot be, but we must acknowledge & embrace more earnestly, the singular goodness of God, then if we did make this grace common to all men indifferently, or else referred the cause of the inequality of this grace to men 34. Besides this, when we know that faith is a special gift of God, shall we not receive it more willingly when it is offered, and be more careful to have the same to increase, then if we should imagine It bringeth a godly care (as some do) that it is in every man's power to turn and repent when he will; because (they say) the Lord would that all men should be saved, and will not the death of a sinner. Finally, when we see the doctrine of the Gospel not only despised of all the world, but also cruelly persecuted: and when we see so great falsehood and rebellion amongst men, what thing then can better confirm It doth confirm us against all offences. and fortify us, then to be assured that nothing chanceth by fortune: that GOD knoweth his 35, and that they which commit these things (except the Lord GOD turn their hearts) are those which are destinate, not by chance, but by the sure and eternal counsel of GOD, to be as it were a glass, wherein the anger & power of God doth appear? Truth it is, that these things can never be so commodiously and perfectly treated of, that man's reason and wit cannot find out some thing to reply always to the contrary; yea and so kindleth with desire of contradiction, that it is ready to bring an action against God, and to accuse and blame him, as chief author of all things. But let the Devil roar and discontent himself, and the wicked kick and wince: yet their own conscience shall The reprobate resist against God in vain. reprove & condemn them 36: when as ours, being confirmed in the truth, by the grace & mercy of our God, shall deliver & freeus 37, in the day of Christ. To whom with the Father, and the holy Ghost, praise, glory, and honour be given for ever. SO BE IT. THE PLACES AND testimonies of the Scriptures, which are alleged in this treatise, & marked by numbers, it seemed good to place apart; partly that being separate they might be better weighed and understood: and partly because they could not for the multitude thereof be contained in the margin of the book. And here we have compassed every number within these two lines () to the intent they might be more easily found out. CHAP. II. (1) Rom. 11. d. 33. (2) job. 9 10. 11. & 12. Ro. 9 d. 20. (3) Eph. 1. b. 9 11] Gen. 27. c. 20. Exo. 21. c. 13.] job. 23. c. 13.] Pro. 16. d. 33. in the same, 20 c. 24. & 21. a. 1. Esay 14. f. 27.] in the same. 46. a. 4. d. 10.] jere. 10. d. 23.] Dau. 4. g. 32.] Matth. 10. c. 29] Gala. 1. a. 4. (4) Ephe. 2. a. 2 (5. Goe 45. b. 8.] in the same. 50. c. 19] Exo. 4. c. 21.] in the same. 7. a. 3. & 9 c. 12. & 10. 1. 1. f. 20. g. 27. and 11. d. 10. and 14. a. 4. 8. d. 17.] Deut. 2. f. 30.] Ios. 11. d. 20.] 1 Sam. 2. e. 25.] 2. Sa. 12. c. 11.] in the same. 16. c. 11. & 24. a. 1.] 1. Reg. 12. c. 15.] in the same. 22. d. 22] 2. Reg. 18. c. 25.] 2. Cro. 10. c. 15.] in the same. 11. a. 4. & 22. c. 7. & 25. f. 20. Nehem. 9 f. 37.] job 1 b. 11. d. 21.] in the same. 23. c. 14. & 34. d. 30. & 37. b. 13.] Psal. 50. c. 25.] Esa. 10. d. 15.] in the same. 54. g. 16. and 63. d. 17.] joh. 12. f. 40.] Act. 2. d. 23.] in the same. 4. f. 28] Ro. 9 d. 18. 19] in the same. 11. d. 32.] with Gal. 3. d. 22.] 1. Thes. 3. a. 3. (6) Prou. 16. a. 4. (7) Esa. 43 b. 7.] Ephe. 1. b. 6.] Ro. 9 c. 23. (8) Rom. 8. f. 29. 30.] in the same. 9 b. 8. e. 21] 1. Cor. 2. b. 17.] Ephes. 1. a. 4.] 2. Thes. 2. c. 13.] 1. Pet. 1 a. 2. (9) Exo. 9 d. 16.] Prou. 16. a. 4.] Rom. 3. a. 5.] in the same. 9 e. 22.] Esa. 54. g. 16. (10) Den. 4. f. 37.] in the same. 7. b. 7. 8.] Ios. 24. a. 2. Psal. 44. a. 4.] Eze. 16. a. 6. g. 60.] john 15. c. 16. 19] Act. 13. g. 48] in the same. 22. c. 14.] Ro. 5. a. 6.] in the same. 9 c. 11. 12. 13. 15. d. 16. 18. c. 23] in the same. 11. a. 7. d. 3] 1. Cor. 4. b. 7.] Eph. 1 a. 4. 5. b. 11.] in the same. 2. b. 10.] Colos. 1. b. 12.] 2. Tim. 1. c. 9 (11) Mat. 25. c. 34.] joh. 6. e. 40. 45.] Act. 13 g. 48.] Rom. 8. f. 29. 30.] in the same. 9 b. 8. c. 11. 12. d. 16. c 23.] in the same. 11. a. 7.] eph. 1. a. 4. 5. b. 9 11.] 2. Tim. 2. c. 19] 1. Cori● 2. b. 7. c. 10. (12) Ose: 13. c. 9] Ioh: 3. c. 19 (13) Rom. 9 c. 23. (14) Exod. 9 c. 16.] Psal. 33. c. 15.] Prou. 16. a. 4.] Rom. 9 c. 11. 12. 13. Where he saith not only, that Esau was ordained to be hated before he did any evil (for in so saying, he should not seem to exclude any thing, but actual sin, and incredulity) but saith expressly, before he was borne, whereby he excludeth the original sin, and all that, which might be considered in the person of Esau by his birth, from the cause of the hate. Therefore anon after, when he showeth how the reprobate murmur, and reply, he doth not say, that they speak in this sort; Why doth not GOD hate others alike, seeing they are also borne in the same corruption that we be? the Apostle speaketh no such words, but he saith their reason is in this sort; Who can resist his will? for hereof man's reason ●●thereth, that they are unjustly condemned. And yet S. Paul doth not answer, that God would so, because he saw that they would be corrupt, & so consequently, that the cause of his decree should be grounded on their corruption (the which answer had been clear and resolute, if it had been true) but forasmuch as he saith plainly, it so pleased GOD, and it was not in their power to change this his good pleasure, he brideseth man's wisdom, that it might reverence and wonder at God's mysteries, as it is most just to do. And also encourageth the elect, to honour the grace of GOD, which is declared and made famous by such a comparison. In this sort then, the other places of the scripture which conduct and lift us up to behold the sovereign will of God, which is the only rule of justice, aught to be expounded. Esa. 54. g. 16.] 1. Sam. 2. c. 25.] joh. 6. g. 64. 65. in the same. 10. d. 26] in the same. 12. f. 39 1. Pet. 2. b. 8.] & in divers other places. (15) 2. Thessa. 2. c. 10. 11. 12.] Rom. 11. c. 20.] 2. Cor. 4. 2. 3. 4.] Heb. 12 c. 17 (16) Rom. 8. ●. 30.] Ephe. 1. a. 4. 5. CHAP. III. (1) Rom. 11. d. 32. (2) Gala 3. d. 22. (3) Act. 13. g. 48.] Ephe. 2 b. 8.] 2. Thes. 3. a. 2. Tit. 1. a. 1. 2. Phil. 1. d. 29.] Gal. 5. d. 21. (4) Mat. 13. b. 11. (5) joh. 12. f. 38. 39 (6) Gen. 3. (7) Eph. 4. f. 24. (8) Rom. 5. b. 11.] in the same. 7. d. 20. (9) Rom. 5. b. 11. etc. (10) Mat. 10. c. 29. 30.] Pro. 16. d. 33 (11) Ro. 9 e. 21. 22.] 1. Pet. 2. b. 8.] Exo. 9 d. 16.] Pro. 16. a. 4. (12) Exo. 9 d. 16.] Prou. 26. a. 4.] Esa. 54. g. 16] Rom. 9 c. 11. 12. 13. d 17. 18. etc. (13. Rom. 9 13. d. 19 CHAP. FOUR (1) joh. 9 g. 41. (2) Ro. 1. b. 18.] in the same. 7. b. 14. & 8. b. 17.] 1. Cor. 2. b. 4.] 2. Cor. 3. b. 5.] Eph. 2. a. 3. (3) Rom. 7. b. 10. (4) Mat. 1. d. 20] Luk. 1. d. 35. (5) joh. 1. b. 14] 1. joh. 1. a. 1. 2. 3. (6) Rom. 1. a. 3. 4. 2. Cor. 5. d. 19] Col. 2. b. 9 (7) Rom. 8. a. 3. (8) Mat. 3. d. 15.] in the same. 5. c. 17.] Rom. 5. d. 18.] 1. Cor. b. 30. (9) Esa. 53. a. 4. b. 5. 7. d. 11.] 10. 3. d. 25.] Act. 20. f. 28] Colo. 1. c. 20. Ro. 5. d. 19] 1. Pet. 2. d. 24.] in the same. 3. d. 18.] 2. Cor. 5. d. 21. (10) Rom. 6. a. 3. 4. 5. etc.] Colo. 3. a. 1.] in the same. b. 12] joh. 17. c. 19] Hebr. 9 d. 13. in the same. 10. c. 14. (11) Rom. 5. c. 15. 16. 17. d. 20 (12) Rom. 8. f. 31.] joh. 3. b. 16 (13) joh. 17. a. 2. b. 6. 9 11. 12. d. 23. (14) Gen. 3. b. 15.] in the same. 22. d. 18.] Rom. 3. d. 25 & 16. d. 25.] 1. Cor. 2. b. 7.] Gal. 3. c. 6.] Ephe. 1. a. 5.] Colos. ●. d. 26.] 1. Tim. 1. c. 9] T●t. 1. 1. 2.] 1. Pet. 1. d. 20. (15) Ios. 24. a. 1.] Ezec. 1●. a. 8. 9] Ela. 65. a. 1.] Ephe. 2. a. 3. 4. 5. c. 12.] Rom. 5. b. 10.] 1. Pet. 1. b. 10. (16) joh. 9 g. 41. joh. 3. c. 19 (17) Rom. 1. c. 19] in the same. 2. c. 15.] Act. 14. c. 17. (18) Rom. 1. c. 9] in the same. 2. c. 15.] Act. 14. c. 17. (19) Rom. 7. b. 7.] 1. Tim. 2. b. 5.] 2. Tim. 2. d. 25. 26. Act. 2. f. 37. 38.] 1. joh. 2. a. 1. (20) joh. 1. b. 12.] in the same. 3. b. 16.] Rom. 1. b. 16. and almost in every passage of the whole Scripture (21) Rom. 8. a. 1.] 1. joh. 2. a. 1. (22) joh. 1. b. 12. c 3. ●. 16.] Rom. 1. b. 16 & 5. a. 1. (23) Ro. 10. b. 8. c. 17] 2. Cor. 5. d. 18. 19] jam. 1. c. 18.] 1. Pet. 1. d. 25. (24. Ep. 1. a. 5. b. 9] Col. 1. d. 27 (25) Ro. 6. d. 19 20 (26) Gen. 3. b. 8.] joh. 6. c. 47. g. 65. (27). Rome 5. b. 10.] in the same. 8. b. 7. (28) joh. 6. f. 47. (29) Esa. 53. ●. 1. a.] joh. 12. f. 39 (30) Mat. 13. b. 11.] joh. e. 4. b. 10.] in the same. 3. a. 3.] 1. Cor. 2. d. 14.] (31) 2. Cor. 3. b. 5. (32) Eze●. 11. d. 19] in the same. 36. ●. 26.] Psal. 51. a. 12. (33) joh. 60. 41. (34) joh. 6. e. 45.] in the same. 16. b. 13.] Psalm. 119. 33. (35) Psal. 119 130.] Eph. 1. c. 17. (36) Esa. 50. b. 5.] Psal. 40. b. 17. & 119. 18. 73. 130.] Colo. 1. b. 9] Esa. 50. b. 5.] jer. 31. c. 18.] 2. Tim. 2. d. 25. (37) Lu. 24. g. 45.] Act. 16. c. 14 (38) 1. Corin. 2. c. 10 11. 12. d. 16] Col. 1. d. 26. 27.] Eph 1. d. 18. 19] 1. john 3. d. 24.] in the same. 5. d. 20. (39) Rom. 8. c. 15.] Gal. 4. a. 6. (40) Ro. 8. c. 14.] 1. joh. 3. b. 10. c. 14.] in the same. 4. b. 14.] Phi. 2. b. 13.] joh. 8. b. 36.] Ro. 6. c. 18. (41) Mar. 16. c. 16] Act. 2. f. 38.] Ro. 6. a. 3. 4.] Gal. 3. d. 27.] Colos. 2. b. 12] Ephe. 5. e. 26.] 1. Pet. 2. d. 21] 1. Cor. 10. b. 16] Ro. 4. b. 11. (42) 1. Co. 1. d. 30. (43) Rom. 3. c. 20. 21. 22.] in the same 4. a. 2. 5. & 1. and in diverse other places (44) (45) Numb. 23. c. 19] Psalm. 23. b. 6.] in the same. 27. a. 1. 2. 3. Psal. 91. at large. Mat. 24. b. 24] joh. 6. d. 37.] in the same. 17. c. 15. & 10. c. 28. 29.] Rom. 5. a. 2. 3. 5.] in the same. 8. c. 15. 16. g. 38. 39] 1. Cor. 2. c. 12. d. 16.] 2. Corin. 13. b. 5. Ephes. 1. b. 9] Phil. 1. a. 6.] 1. Thes. 5. d. 24.] 2. Corinth. 1. d. 21.] I am. 1. 1. 6.] Hebr. 4. d. 16.] in the same. 10. d. 22.] 1. john 4. d. 17. (46) So Moses, Aaron, David, Peter fell. 1. joh. 1. 4. 8. (47) Rom. 6. a. 1. 2. etc.] 1. joh. 3. b. 9 10.] in the same. 4. d. 20.] 2. Pet. 1. b. 9 (48) Eph. 2. b. 10. and 1. a. 4. (49) 1. Tim. 2. b. 5.] Heb. 9 d. 15. (50) Gen. 17. a. 7 (51) Exod. 20. b. 6. (52) 1. Cor. 7. 14. (53) joh. 6. d. 37. CHAP. V. (1) Act. 1. d 25.] Rom. 9 c. 22.] Mat. 25. d. 41. (2) Rom. 5. d. 18.] 1. Cor. 15. c. 21. etc. (3) Exo. 9 d. 10.] Ro. 9 d. 17. c. 22. (4) Exo. 20. a. 5.] Eph. 2. a. 3.] Ro. 5. c. 14. (5) Mat. 1. d. 21.] Act. 4. b. 12. (6) Act. 14. c. 17.] in the same. 17. g. 30.] Rom. 1. c. 24.] Eph. 2. b. 11. (7) Ro. 1. c. 19 20. Act. 14. c. 17.] in the same. 17. g. 27. (8) Ro. 1. c. 20. joh. 15. d. 22.] Ro. 2. b. 12. (9) Rom. 1. c. 21. 22. (10) joh. 17. a. 3.] in the same 3. d. 36. (11) Math. 11. d. 27.] in the same. 16. c. 17.] joh. 1. b. 13] in the same. 3. a. 5. 6. (12) Mat. 11. d. 27. (13) Iu. 12. f. 47. (14) Mat. 22. b. 14.] Iu. 13. g. 34.] in the same. 19 g. 44. (15) jer. 7. ●. 27.] Pro. 1. c. 24. (16) joh. 14. c. 17. (17) joh. 12. f 39] 2. Thes. 3. a. 2. Mat. 13. b. 11. (18) 1. Cor. 1. c. 18. 23. (19) 2. Cor. 2. d. 16. (20) jam. 2. d. 19 (21) Heb. 6. a. 4 (22) Act. 8. b. 12.] Math. 13.] And in many other places which we have above recited in the 2. chap. (23) Act. 1. c. 17. (24) joh. 6. d. 37. (25) Eze. 13. b. 9] Apo. 2. d. 18. (26) 1. joh. 2. c. 10. (27) joh. 1. 8. d. 34.] Rom. 5 b. 12.] in the same. 6. d. 19 & 7. c. 14. & 8. b. 7. (28) 2. Pet. 2. d. 22. (29) 1. Tim. 4. a. 1. (30) Ma. 15. b. 13.] joh. 15. a. 2. (31) Act. 14. c. 16. (32) Rom. 9 d. 19 (33) Rom. 1. d. 27. 28.] 2. Thes. 2. c. 9 10. 11.] joh. 3. c. 19 (34) Esa. 36. d. 17.] Exo. 4. c. 21.] Deut. 2. f. 30.] and in many other places above recited in the 2. chap. (35) Esa. 6. c. 10] Rom. 11. d. 32. (36) Exo. 8. g. 31. Psal. 95. b. 8. Act. 7. e. 42.] Rom. 1. d. 26.] (37) 2. Reg. 22. d. 23.] 2. Corin. 4. a. 4.] 2. Tim. 2. d. 26. (38) 1. Tim. 1. d. 19] Prou. 16. a. 4.] Exo. 9 d. 1. 9] Rom. 9 c. 21. 22.] etc. CHAP. VI (1) joh. 17. d. 21. (2) Ro 6. a. 5. (3) Colos. 2. b. 7. (4) 1. Cor. 10. d. 16. (5) Ro 8. f. 30.] 1. Cor. 1. d. 30.] 2. Cor. 5. a. 5.] Rom. 9 c. 23. (6) Rom. 3. d. 25. 26. (7) Rom. 5. c. 14.] Ephe. 2. a. 3.] joh. 3. d. 9 (8) (9) 3. joh. 5. d. 24.] 2. Cor. 1. d. 21.] in the same. 5. a. 5.] 1. Cor. 1. ●. 7.] Rom. 8. c. 25.] Ephe. 1. c. 14. in the same. 2. b. 6.] Rom. 5. a. 2. (10) Lu. 23. f. 43.] Mat. 22. c. 32.] Lu. 16. c. 22.] Phi. 1. d. 23. (11) (12) 2. Tim. 4. a. 1.] Act. 3. d. 21.] Rom. 8. d. 21.] 1. Cor. 15. the cha. thorough. 1. Cor. 13. d. 12.] Mat. 25. c. 34.] Rom. 4. d. 25.] in the same. 1. b. 17. (13) Rom. 5. b. 12.] in the same. 7. c. 14.] Eph. 2. a. 3. (14) Luk. 16. e. 23. 24. (15) Math. 25. d. 41. CHAP. VII. (1) Mat. 28. d. 20. (2) 2. Tim. 2. d. 23. (3) 2. Tim. 2. c. 15. (4) Mat. 23. and in the whole chap. joh. 8. f. 44] in the same. 9 g. 41.] & 10. e. 26. Lo. 20. g. 46.] Mat. 23. d. 38. (5) 1. Cor. 3. a. 2. Ro. 14. a. 1.] (6) joh. 8. c. 23] Phil. 3. a. 2.] 1. Tim. 6. a. 3. (7) 2. Tim. 4. c. 14.] joh. 6. g. 64. 70. (8) Mat. 2. d. 38.] with joh. 8. c. 24. CHAP. VIII. (1) Gala. 2. d. 21.] Rom. 11. a. 6. (2) joh. 6. e. 44. 45. and in diverse places beside. (3) Rom. 8. f. 29. 30.] in the same. & in the whole chap. 9 10. 11] 1. Cor. 2. c. 10.] Ephe. 2. a. 4. 5. b. 9] 2. Tim. 1. c. 9] 1. Pet. 1. a. 12.] and in diverse places beside. (4) Mat. 10 c. 22. (5) Ro. 5. a. 1. 5.] Mat. 5. b. 12.] in the same. 24. d. 48. (6) Ro. 8. c. 14. (7) Rom. 8. f. 29. 30.] Ephe. 1. a. 4. 5. b. 9] (8) joh. 1. 10. e. 27. (9) Rom. 3. a. 2.] in the same. 8. g. 38.] 1. Cor. 2. c. 10. 11.] 2. Tim. 1. b. 7.] 1. joh. 3. d. 24.] (10) Psal. 95. b. 8.] joh. 20. e. 27 (11) 2. Cor. 13. b. 5. (12) Gal. 4. a. 6.] (1. joh. 3. d. 24.] 1. Cor. 2. c. 10. 11.] & in divers other passages, which we have already alleged. (13) Rom. 6. almost through the whole chap. 1. joh. 3. a. 7. (14) Ro. 6. b. 11. 12.] Eph. 4. g. 29. 30. (15) 2. Cor. 4. a. 4. (16) Rom. 8. e. 26. (17) Rom. 7. d. 24. (18) Rom. 8. d. 15. 16. (19) Rom. S. e. 27] Ephe. 4. g. 29.] in the same. 1. c. 14.] 1. Cor. 1. d. & 22. and in other places oftentimes. (20) Rom. 11. d. 29.] Heb. 6. d. 17.] 2. Tim. 2. c. 19 (21) Rom. 8. g. 38.] joh. ● d. 33. Rom. 4. d. 21.] in the same. 5. a. 5.] Ephe. 3. b. 12.] Heb. 4. d. 16.] 1. Cor. 1. a. 9] 1. Thes. 5. d. 24.] Heb. 10. d. 23 (22) 1. Cor. 1. c. 10. 11. 12.] Ro. 8. c. 16] 1. joh. 3. d. 24. (23) 1. co 13. c. 9] (24) 1. Tim. 6. c. 12.] Gala. 5. c. 17. (25) Ro. 6. a. 1.] jam. 3. d. 17. (26) 2. Pe. 1. b. 10. (27) Ro. 8. e. 28. f. 31. even to the very end of the cha. joh. 13. b. 15.] Rom. 5. a. 3.] jam. 1. a. 2. (28) Rom. 8. 16 g. 38. 39 (29) jud. 23. f. 43. (30) jam. 4. d. 13. 14. 15.] 2. Tim. 2. d. 25.] jud. 12. c. 20. (31) Rom. 9 c. 21.] 2. Tim. 2. d. 25. (32) Mat. 5. b. 16] 1. Cor. 9 d. 22.] 1. Pet. 2. b. 12. (33) Phil. 2. b. 12.] 1. Pet. 1. c. 17.] Rom. 11. c. 20. (34) Rom. 9 c. 23. (35) 2. Tim. 2. c. 18. 19 21. (36) Rom. 1. c. 15. (37) 1. Pet. 3. d. 2. The end.