A64611:1567
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
That there is Predestination, 1that is, election and reprobation in God, these testimonies of Scripture do confirm: Many are called, but few are chosen. Ye have not chosen me, but I have chosen you. Other sheep have I also which are not of this fold. He chose us in him before the foundation of the world. He predestinated us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will. I have much people in this City. As many as were ordained unto eternal life, believed. Whom he predestinate, them also he called.
That there is Predestination, 1that is, election and reprobation in God, these testimonies of Scripture doe confirme: Many are called, but few are chosen. Ye have not chosen me, but I have chosen you. Other sheep have I also which are not of this fold. He chose us in him before the foundation of the world. He predestinated us to be adopted through Jesus Christ unto himselfe, according to the good pleasure of his will. I have much people in this City. As many as were ordained unto eternall life, beleeved. Whom he predestinate, them also he called.
Of Reprobation, these places in special make mention. God doth show his justice on ⟨p. 353⟩the vessels of wrath. It is given unto you to know the secrets of the kingdom of heaven: 1but to them it is not given. Who were before of old ordained to this condemnation. Thou hast hid these things from the wise. Ye are not of my sheep. He hath made all things for his own sake: even the wicked for the day of evil.
Of Reprobation, these places in speciall make mention. God doth shew his justice on ⟨p. 353⟩the vessels of wrath. It is given unto you to know the secrets of the kingdome of heaven: 1but to them it is not given. Who were before of old ordained to this condemnation. Thou hast hid these things from the wise. Yee are not of my sheep. He hath made all things for his owne sake: even the wicked for the day of evill.
Object. 1. But the promise of grace is universal. Answ. It is universal, in respect of the faithful, that is, it belongeth to all those who believe. But it is particular, in respect of all men. Our adversaries say, that those which are converted may fall away. Which is to weaken and diminish the general promise. Repl. But it is said, 1That God willeth that all men be saved. Answ. But contrary, Many are called, but few chosen. This peoples heart it waxed fat, saith the Lord, lest they should return, that I might heal them. And here it is said, that God willeth that some be not saved: therefore these testimonies are contrary one to another. God forbid. God willeth that all be saved, as he is delighted with the salvation of all. Albeit, else-where it is said, That he rejoiceth at the destruction of the wicked; yet he rejoiceth not thereat, as it is a vexation or destruction of his creature, but as it is an execution of his justice. 2. He willeth that all be saved, in as much as he inviteth all to repentance: But he will not have all saved, in respect of the force and efficacy of calling. He doth good to all, if so be they might have groped after him, and found him. The elect obtain it, 2the rest are hardened. He saith verily unto all, Honesty of life pleaseth me: ye owe it unto me. But he saith not to all, I will work it in you; but to the elect only, because from everlasting it hath so pleased him.
Object. 1. But the promise of grace is universall. Answ. It is universall, in respect of the faithfull, that is, it belongeth to all those who beleeve. But it is particular, in respect of all men. Our adversaries say, that those which are converted may fall away. Which is to weaken and diminish the generall promise. Repl. But it is said, 1That God willeth that all men be saved. Answ. But contrary, Many are called, but few chosen. This peoples heart it waxed fat, saith the Lord, lest they should returne, that I might heale them. And here it is said, that God willeth that some be not saved: therefore these testimonies are contrary one to another. God forbid. God willeth that all be saved, as he is delighted with the salvation of all. Albeit, else-where it is said, That he rejoyceth at the destruction of the wicked; yet he rejoyceth not thereat, as it is a vexation or destruction of his creature, but as it is an execution of his justice. 2. He willeth that all be saved, in as much as he inviteth all to repentance: But he will not have all saved, in respect of the force and efficacy of calling. He doth good to all, if so be they might have groaped after him, and found him. The elect obtaine it,
Object. 2. He that giveth unequally to those that are equal, is an accepter of persons. Answ. It is true. 1. If he giveth to those which are equal, unequally, for any outward causes or respects, that is, for such causes as are not that condition, in respect of which, equal rewards or punishments were to be given, or not to be given: that is, when the cause which is common to both, is neglected, and other things regarded, which are not the cause, as riches, honours, and the like. But here God respecteth not these personages, but requireth faith for the receiving of this benefit, and conversion, and giveth eternal life to them which have these, and denieth it to them which have them not. 2. He that giveth unto those which are equal, unequally, being bound to any, were an accepter of persons. But God giveth most freely, of his mere mercy and grace. He is bound to no man: because we were his enemies, therefore he might most justly have excluded all. And if unjustice should any way fall into God (which God forbid that we should think) he should be unjust, and an accepter of persons, in that he giveth any thing at all. Whereas then he hath mercy on some, and not on others, he is no accepter of persons: as if thou, being moved with pity and compassion, shouldest give a farthing to one beggar, and a penny to another, thou art not therefore an accepter of persons. Why then, O man, accusest thou God, that he hath mercy on whom he will, and hath not mercy on whom he will not have mercy, seeing he is bound unto none?1 Is it not lawful for me (saith Christ) to do as I will with mine own? Is thine eye evil because I am good? Who hath given first unto the Lord? To know this, is behovefull for the glory of God.
Object. 2. He that giveth unequally to those that are equall, is an accepter of persons. Answ. It is true. 1. If he giveth to those which are equall, unequally, for any outward causes or respects, that is, for such causes as are not that condition, in respect of which, equall rewards or punishments were to be given, or not to be given: that is, when the cause which is common to both, is neglected, and other things regarded, which are not the cause, as riches, honours, and the like. But here God respecteth not these personages, but requireth faith for the receiving of this benefit, and conversion, and giveth eternall life to them which have these, and denieth it to them which have them not. 2. He that giveth unto those which are equall, unequally, being bound to any, were an accepter of persons. But God giveth most freely, of his meere mercy and grace. He is bound to no man: because we were his enemies, therefore he might most justly have excluded all. And if unjustice should any way fall into God (which God forbid that we should think) he should be unjust, and an accepter of persons, in that he giveth any thing at all. Whereas then he hath mercy on some, and not on others, he is no accepter of persons: as if thou, being moved with pity and compassion, shouldest give a farthing to one beggar, and a penny to another, thou art not therefore an accepter of persons. Why then, O man, accusest thou God, that he hath mercy on whom he will, and hath not mercy on whom he will not have mercy, seeing he is bound unto none?
Object. 3. It is meet and just, that he who hath taken a sufficient ransom for all sins, should receive all men into favour. God hath received a sufficient ransom in his Son, for the sins of the whole world. Therefore he should receive all men into favour. 1Ans. It must not only be a sufficient ransom for all, but must be also applied unto all receiving it by faith: but it is not applied unto all; because it is said, I pray not for the world, but for them which thou hast given me. Repl. 1. A sufficient ransom ought to be applied unto all. That a sufficient ransom ought to be applied unto all, is proved, because this is a property of infinite mercy to do good unto all. Ans. We deny that infinite mercy consisteth herein. It consisteth not in the number of those that are saved, but in the manner, how they are saved. Moreover, he will not give this benefit unto all, because he is withal most wise and just. He may and will together exercise both his mercy and his justice. God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish; but have eternal life. He that believeth not, is condemned already. Repl. 2. He that taketh a sufficient ransom ⟨p. 354⟩for all, and yet doth not save all, is unjust: because he taketh more than in equity he should. God taketh a sufficient ransom for all; and yet doth not save all: Therefore he is unjust. Answ. 1. He is unjust, except himself give that ransom. But God gave it: Therefore he taketh of his own, not of ours. 2. The sufficiency of the ransom doth not bind God to the receiving of all, but the applying of it. But he hath not entered into any bond, that he will apply that ransom to all.
Object. 3. It is meet and just, that he who hath taken a sufficient ransome for all sinnes, should receive all men into favour. God hath received a sufficient ransome in his Sonne, for the sinnes of the whole world. Therefore he should receive all men into favour. 1Ans. It must not onely be a sufficient ransome for all, but must be also applied unto all receiving it by faith: but it is not applied unto all; because it is said, I pray not for the world, but for them which thou hast given me. Repl. 1. A sufficient ransome ought to be applyed unto all. That a sufficient ransome ought to be applied unto all, is proved, because this is a property of infinite mercy to doe good unto all. Ans. We deny that infinite mercy consisteth herein. It consisteth not in the number of those that are saved, but in the manner, how they are saved. Moreover, he will not give this benefit unto all, because he is withall most wise and just. He may and will together exercise both his mercy and his justice. God so loved the world, that he hath given his onely begotten Sonne, that whosoever beleeveth in him, should not perish; but have eternall life. He that beleeveth not, is condemned already. Repl. 2. He that taketh a sufficient ransome
1Object. 4. He that afflicteth some for his own glories sake, is an unjust God. But God is not unjust: Therefore he rejecteth not or afflicteth any for his glories sake. Answ. 1. The Major proposition is false, being generally taken: For, although it be true in creatures, yet it is false in God; because God is the chief good, and greatest regard ought to be had of the chief good. Now the chief good, that is, Gods glory, did require, that not only his mercy, but his justice also should be manifested. 2. He is unjust, who afflicteth some, and that without any trespass or fault of their own. For God, for his glories sake, doth suffer some to perish, whi•e themselves willingly perish and fall away. 3. God is bound to none to save them, as neither he was to create them. He suffereth men to fall into sin: but, 1. Themselves willing y falling. 2. Himself not being bound to save them. 3. Being bound to have more regard of his own glory, than of mens salvation.
1Object. 4. He that afflicteth some for his owne glories sake, is an unjust God. But God is not unjust: Therefore he rejecteth not or afflicteth any for his glories sake. Answ. 1. The Major proposition is false, being generally taken: For, although it be true in creatures, yet it is false in God; because God is the chiefe good, and greatest regard ought to be had of the chiefe good. Now the chiefe good, that is, Gods glory, did require, that not only his mercy, but his justice also should be manifested. 2. He is unjust, who afflicteth some, and that without any trespasse or fault of their own. For God, for his glories sake, doth suffer some to perish, whi•e themselves willingly perish and fall away. 3. God is bound to none to save them, as neither he was to create them. He suffereth men to fall into sin: but, 1. Themselves willing y falling. 2. Himselfe not being bound to save them. 3. Being bound to have more regard of his own glory, than of mens salvation.
Object. 5. He that destineth to the end, destineth also to the means. whereby we come to the end. God (according to this doctrine) destineth some to the end, that is, damnation: Therefore he destineth them to the means also, which are sins. For, that sins are the means to come to damnation, is proved, because that it is a mean, without which we cannot come to the end; as, none can come to damnation without sin. Answ. Means are of two sorts. Some, which go howsoever before the end, that is which he useth who tendeth to the end, and by the help whereof he obtaineth and accomplisheth the end which he intendeth. Other means there are which come indeed unto the end, but are not done by him which intended the end. Those he may suffer or admit, but it followeth not, that he willeth them. Wherefore, I answer unto the Major: He that willeth the end, willeth also the means which himself worketh, and by which he worketh to obtain the end which he intendeth: but not all means; otherwise there shall be more in the conclusion, than in the premisses. Neither willeth he also those things which he permitteth, that is, he hindereth them not from being done, if they hinder not his end.
Object. 5. He that destineth to the end, destineth also to the meanes. whereby we come to the end. God (according to this doctrine) destineth some to the end, that is, damnation: Therefore he destineth them to the meanes also, which are sinnes. For, that sinnes are the meanes to come to damnation, is proved, because that it is a meane, without which we cannot come to the end; as, none can come to damnation without sinne. Answ. Meanes are of two sorts. Some, which go howsoever before the end, that is which he useth who tendeth to the end, and by the help whereof he obtaineth and accomplisheth the end which he intendeth. Other meanes there are which come indeed unto the end, but are not done by him which intended the end. Those he may suffer or admit, but it followeth not, that he willeth them. Wherefore, I answer unto the Major: He that willeth the end, willeth also the meanes which himselfe worketh, and by which he worketh to obtaine the end which he intendeth: but not all meanes; otherwise there shall be more in the conclusion, than in the premisses. Neither willeth he also those things which he permitteth, that is, he hindreth them not from being done, if they hinder not his end.
1Object. 6. He that calleth all, and yet will save but some only, dissembleth: God doth so: Therefore he dissembleth. Ans. Of mere particulars nought followeth. Or, there is a fallacy in putting that which is no cause, for a cause. Wherefore, to the Major we answer: He doth not do it to illude men: but either to leave all without excuse, or to invite them to repentance. And further, if you understand the Major generally, it is to be denied: because there may be another cause: and if it be so taken, it is thus to be distinguished; He that calleth all, and yet will save but some only, to illude men, or to deceive them, he dissembleth: if he call them indefinitely, or with a mind not willing to work in them to obey. But God never promised, that he would work this in all. Wherefore there is no contradiction in these propositions: All ought to do it, and, I will work in some to do it; because the same thing is not denied in the one, which is affirmed in the other: but a diverse thing.
1Object. 6. He that calleth all, and yet will save but some onely, dissembleth: God doth so: Therefore he dissembleth. Ans. Of meere particulars nought followeth. Or, there is a fallacy in putting that which is no cause, for a cause. Wherefore, to the Major we answer: He doth not doe it to illude men: but either to leave all without excuse, or to invite them to repentance. And further, if you understand the Major generally, it is to be denied: because there may be another cause: and if it be so taken, it is thus to be distinguished; He that calleth all, and yet will save but some onely, to illude men, or to deceive them, he dissembleth: if he call them indefinitely, or with a mind not willing to work in them to obey. But God never promised, that he would work this in all. Wherefore there is no contradiction in these propositions: All ought to doe it, and, I will work in some to doe it; because the same thing is not denied in the one, which is affirmed in the other: but a diverse thing.
Object. 7. They, whose salvation dependeth on the secret counsel of God, cannot have comfort. 1Our salvation dependeth on the secret counsel of God: Therefore we cannot have comfort. Answ. We cannot have comfort before it is revealed unto us. But that secret counsel of God is opened unto us by his Son and the holy Ghost. Likewise, by the effects: Being justified by faith, we have peace towards God. He hath sealed us, and hath given the earnest of the spirit in our hearts. He that hath created us for this thing is God, who also hath given unto us the earnest of the spirit. The same spirit beareth witness with our spirit, that we are the children of God Hereby we know that he dwelleth in us, and we in him, even by the spirit which he hath given us. Wherefore before this manifestation or revealing it holdeth true, that we can reap no comfort out of Gods secret decree and counsel; but after the revealing thereof it is false.
Object. 7. They, whose salvation dependeth on the secret counsell of God, cannot have comfort. 1Our salvation dependeth on the secret counsell of God: Therefore we cannot have comfort. Answ. We cannot have comfort before it is revealed unto us. But that secret counsell of God is opened unto us by his Son and the holy Ghost. Likewise, by the effects: Being justified by faith, we have peace towards God. He hath seald us, and hath given the earnest of the spirit in our hearts. He that hath created us for this thing is God, who also hath given unto us the earnest of the spirit. The same spirit beareth witnesse with our spirit, that we are the children of God Hereby we know that he dwelleth in us, and we in him, even by the spirit which he hath given us. Wherefore before this manifestation or revealing it holdeth true, that we can reap no comfort out of Gods secret decree and counsell; but after the revealing thereof it is false.
Object. 8. That which is done in vain, no man should endeavour: But the reprobate do in vain repent, because it is impossible that they should be saved. Ans. This is true, if any knew that they were reprobate: But God will have no man so to determine of himself. 2. It is a contradiction to be a reprobate, and to show repentance; for if they did repent, then were they not now reprobates. Therefore there cometh no danger by this absurdity.
Object. 8. That which is done in vain, no man should endeavour: But the reprobate do in vain repent, because it is impossible that they should be saved. Ans. This is true, if any knew that they were reprobate: But God will have no man so to determine of himself. 2. It is a contradiction to be a reprobate, and to shew repentance; for if they did repent, then were they not now reprobates. Therefore there cometh no danger by this absurdity.
1Object. 9. That danger which is not, need not be taken heed of: But unto the elect there is no danger of condemnation: Therefore they need not take heed thereof. Ans. The Major is true, if there should be no danger whether heed be taken or not taken. But there is no danger unto the elect, that is, being heedful and bewaring of any danger that is to come: But all the elect are heedful, circumspect and wary; and those who are not heedful are not elect: For, from whom God averteth and turneth away this danger, he worketh also in them to be very wary, and to take good heed thereof: Whom he predestinate, them he justified. They therefore do amiss,2 who think to receive comfort without any desire of good conscience. Repl. But if they must take heed and beware, they are uncertain. Ans. No; because they have this as a spur to go forward and persevere. But to be certain, and not to have a desire of repentance and amendment of life, implieth a contradiction: as if thou shouldst say, I am certain of my reward, therefore I will not run: for a reward is not given but to him that runneth. These propositions do one mutually follow another, To be certain of salvation: and, To have a desire of conversion and amendment of life.
1Object. 9. That danger which is not, need not be taken heed of: But unto the elect there is no danger of condemnation: Therefore they need not take heed thereof. Ans. The Major is true, if there should be no danger whether heed be taken or not taken. But there is no danger unto the elect, that is, being heedfull and bewaring of any danger that is to come: But all the elect are heedfull, circumspect and wary; and those who are not heedfull are not elect: For, from whom God averteth and turneth away this danger, he worketh also in them to be very wary, and to take good heed thereof: Whom he predestinate, them he justified. They therefore do amisse,2 who think to receive comfort without any desire of good conscience. Repl. But if they must take heed and beware, they are uncertain. Ans. No; because they have this as a spur to go forward and persevere. But to be certain, and not to have a desire of repentance and amendment of life, implieth a contradiction: as if thou shouldst say, I am certain of my reward, therefore I will not run: for a reward is not given but to him that runneth. These propositions do one mutually follow another, To be certain of salvation: and, To have a desire of conversion and amendment of life.
1Predestination differeth from providence, as a special from the general: For providence is the eternal counsel of God concerning all creatures; but predestination is the eternal counsel of God concerning the saving of men and angels. Wherefore predestination is the eternal, most just, and unchangeable counsel of God, of creating men, of permitting their fall into sin and eternal death, of sending his Son into flesh, that he might be a sacrifice; and of converting some by the word and the holy Ghost for the Mediators sake, and saving them in true faith and conversion, justifying them by and for him, raising them up to glory, and bestowing on them eternal life: and of leaving the rest in sin, and eternal death, and raising them up to judgment, and casting them into eternal pains. Here is spoken of men which shall be saved, and not saved: therefore to them only, and not to angels, doth this definition of predestination agree.
1PRedestination differeth from providence, as a speciall from the generall: For providence is the eternall counsell of God concerning all creatures; but predestination is the eternall counsell of God concerning the saving of men and angels. Wherefore predestination is the eternall, most just, and unchangeable counsell of God, of creating men, of permitting their fall into sin and eternall death, of sending his Son into flesh, that he might be a sacrifice; and of converting some by the word and the holy Ghost for the Mediatours sake, and saving them in true faith and conversion, justifying them by and for him, raising them up to glory, and bestowing on them eternall life: and of leaving the rest in sin, and eternall death, and raising them up to judgment, and casting them into eternall pains. Here is spoken of men which shall be saved, and not saved: therefore to them onely, and not to angels, doth this definition of predestination agree.
The parts of predestination are, Election and Reprobation. Election is the eternal,1 unchangeable, free, and most just decree of God, whereby he hath decreed to convert some to Christ, to preserve and keep them in faith and repentance, and by him to give them eternal life. Reprobation is such a decree of God, as whereby he hath decreed to leave some, 2according to his most just judgement, in their sins, to punish them with blindness and damnation, and condemn them being not made partakers of Christ everlastingly. That election likewise, as also reprobation, are both the decree of God, these and the like sayings do prove: I know whom I have chosen. His grace was given to us before the world was. 3He hath mercy on whom he will. But therefore election and reprobation were made by counsel, and therefore both are a decree, and that eternal; because there is no new thing in God, but all from everlasting; and the Scripture doth manifestly say,4 that God hath chosen us before the foundation of the world. Seeing then he hath chosen us, he hath therefore rejected the rest; that which the very word of choosing doth show: For, whatsoever is chosen, the same is chosen, other things being rejected.
The parts of predestination are, Election and Reprobation. Election is the eternall,1 unchangeable, free, and most just decree of God, whereby he hath decreed to convert some to Christ, to preserve and keep them in faith and repentance, and by him to give them eternall life. Reprobation is such a decree of God, as whereby he hath decreed to leave some, 2according to his most just judgement, in their sins, to punish them with blindnesse and damnation, and condemn them being not made partakers of Christ everlastingly. That election likewise, as also reprobation, are both the decree of God, these and the like sayings do prove: I know whom I have chosen. His grace was given to us before the world was.
The efficient and motive cause is the good pleasure of God: It is so, O Father, 1because thy good pleasure was such. God hath not foreseen any thing in us, for which he should choose us, for there can be no good in us, as of our selves, seeing we are by nature the children of wrath as well as others. For if any good be found in us, ⟨p. 356⟩that he doth work wholly in us: and he worketh nothing in us, which he hath not decreed to work from everlasting. Wherefore the alone gracious and free good pleasure of God, or the alone free mercy of God, is the efficient and motive cause of our election. Our election I say, is of grace, and free; that is, not in respect of any good foreseen in us:2 He hath mercy on whom he will, that is, he freely giveth what he giveth. Ye have not chosen me, but I have chosen you. God hath predestinate us to be adopted through Jesus Christ unto himself, 3according to the good pleasure of his will. See further, Rom. 9.11. Col. 1.12. 2 Tim. 1.9, 10. In like manner also the efficient cause of reprobation is the most free good pleasure of God. For we being all by nature the children of wrath had all perished, if sin were the cause of reprobation. Wherefore the cause of reprobation is not in men themselves, but that is in God his will of showing forth his justice. Therefore of particular men, why this man is elected, and the reprobated, there can be no other reason given, but the good pleasure of God only. But the cause of damnation is altogether in men, which is sin. For God will declare his justice in the damnation of the reprobate. He therefore condemneth no man, not ordaineth unto condemnation, unless it be for sin: neither willeth he the damnation as it is damnation, but as it is a just punishment. Now punishment taketh not place but there where sin was before seated.4
THe efficient and motive cause is the good pleasure of God: It is so, O Father, 1because thy good pleasure was such. God hath not foreseen any thing in us, for which he should choose us, for there can be no good in us, as of our selves, seeing we are by nature the children of wrath as well as others. For if any good be found in us, ⟨p. 356⟩that he doth work wholly in us: and he worketh nothing in us, which he hath not decreed to work from everlasting. Wherefore the alone gracious and free good pleasure of God, or the alone free mercy of God, is the efficient and motive cause of our election. Our election I say, is of grace, and free; that is, not in respect of any good foreseen in us:2 He hath mercy on whom he will, that is, he freely giveth what he giveth. Ye have not chosen me, but I have chosen you. God hath predestinate us to be adopted through Jesus Christ unto himselfe, 3according to the good pleasure of his will. See further, Rom. 9.11. Col. 1.12. 2 Tim. 1.9, 10. In like manner also the efficient cause of reprobation is the most free good pleasure of God. For we being all by nature the children of wrath had all perished, if sinne were the cause of reprobation. Wherefore the cause of reprobation is not in men themselves, but that is in God his will of shewing forth his justice. Therefore of particular men, why this man is elected, and the reprobated, there can be no other reason given, but the good pleasure of God only. But the cause of damnation is altogether in men, which is sin. For God will declare his justice in the damnation of the reprobate. He therefore condemneth no man, not ordaineth unto condemnation, unlesse it be for sin: neither willeth he the damnation as it is damnation, but as it is a just punishment. Now punishment taketh not place but there where sin was before seated.4 The principall cause therefore of damnation, is the free will of Divels and men; because of their owne accord they fell from God. But the first cause of salvation is, the eternall and free election of God, whereof God foresaw no cause in us, why he would convert us unto Christ rather than others; why he would save and redeeme us out of the common and generall destruction, wherein all were plunged rather than others. The supreme finall cause of Predestination is Gods glory:
