A C[hristian] and [plain]e treatise of the manner and order of predestination and of the largenes of Gods grace. First written in Latine by that reuerend and faithfull seruant of God, Master William Perkins, late preacher of the word in Cambridge. And carefully translated into English by Francis Cacot, and Thomas Tuke. De prædestinationis modo et ordine. English Perkins, William, 1558-1602. This text is an enriched version of the TCP digital transcription A09386 of text S103581 in the English Short Title Catalog (STC 19683). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 335 KB of XML-encoded text transcribed from 143 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A09386 STC 19683 ESTC S103581 99839332 99839332 3741 2248558137

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Early English books online. (EEBO-TCP ; phase 1, no. A09386) Transcribed from: (Early English Books Online ; image set 3741) Images scanned from microfilm: (Early English books, 1475-1640 ; 1607:34) A C[hristian] and [plain]e treatise of the manner and order of predestination and of the largenes of Gods grace. First written in Latine by that reuerend and faithfull seruant of God, Master William Perkins, late preacher of the word in Cambridge. And carefully translated into English by Francis Cacot, and Thomas Tuke. De prædestinationis modo et ordine. English Perkins, William, 1558-1602. Cacot, Francis. Tuke, Thomas, d. 1657. [94], 188 p. Printed [by F. Kingston] for William Welby and Martin Clarke, At London : 1606. Title and printer's name from STC. A translation, by Francis Cacot and Thomas Tuke, of: Perkins, William. De prædestinationis modo et ordine, published in 1598. Copy filmed has stained title page, with obliteration of some print. Reproduction of the original in the British Library. eng Christian ethics -- Early works to 1800. Christian ethics -- England -- Early works to 1800. eebo A Christian and plaine treatise of the manner and order of predestination, and of the largenes of Gods grace. First written in Latine by that reuerend Perkins, William, 1606 285 64691 831 0 0 0 0 0 128.46 F The rate of 128.46 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-07 Assigned for keying and markup 2004-07 Keyed and coded from ProQuest page images 2004-08 Sampled and proofread 2004-08 Text and markup reviewed and edited 2004-10 Batch review (QC) and XML conversion

A C 〈◊〉 N AND 〈◊〉 E TREATISE OF THE manner and order of Predestination , and of the largenes of Gods grace .

FIRST WRITTEN IN LATINE by that Reuerend and faithfull seruant of God , Master William Perkins , late Preacher of the Word in Cambridge .

AND CAREFVLLY TRANSLATED into English by FRANCIS CACOT , and THOMAS TVKE .

Romanes 8. vers. 29. 30.

For those which he knew before , he also predestinate to be made like to the image of his Sonne , that he might be ●he first borne among many brethren .

Moreouer , whom he predestinate , them also he called , and whom he called , them also he iustified , and whom he iustified , them be also glorified .

AT LONDON Printed for WILLIAM WELEY , and Martin Clarke . 1606.

To the Right Worshipfull Sir Peter Buck , Knight : And to the vertuous Lady his Wife , Grace and peace from God our Father , and from our Lord Iesus Christ .

RIght Worshipfull , amongst the manifold points of Christian Religion , the trueth of the Doctrine concerning Predestination is worthy serious and sober study for the sound vnderstanding thereof . For first , it is something difficult & obscure . Secondly , because it is by some eagerly impugned , as a friuolous and forged inuention of mans braine . Thirdly , diuers opinions haue passed from diuers men diuersly about this one point ; whereas notwithstanding there is but one truth , and one definite and constant sentence to be found in holy writ concerning it . Fourthly , this one doctrine doth giue very good euidence , and an ample demonstration of Gods infinite mercie and exact iustice . Fiftly , it affordeth some taste of his profound and impenetrable counsell . Sixtly , it doth notably manifest his admirable wisdome and policie , and the incorruptible purity of his nature , who wisely disposeth all things , and vseth euen euils without iniustice , and the least receipt or infusion of corruption ; and all for the manifestation of the glory of his Name , and of the splendour of his renowmed properties . Seuenthly , it confoundeth the common cauill of many desperate and infatuated Atheists , who would make Gods predestination the pillar of their sensuall security , and secure sensualitie . Lastly , it ministreth exceeding comfort vnto those , who renouncing the kingdome of Sinne , do liue like Saints in the kingdome of Grace . First , because it is not possible for any such to sinne with full consent of heart . Secondly , because no personall merits are required of them . Thirdly , because the Spirit of God abideth in them , who is busy within the hiue of their hearts as a Bee , and worketh them like waxe . Fourthly , because God hath eternally predestinated them to eternall ioyes , and those also incomprehensible and ineffable . Fiftly , because God hath in abundance vouchsafed that to them being but an handfull , which hee hath denyed to whole heapes besides . Sixtly , for that they being elected , can in no wise perish , for the counsell of the Lord shall stand for euer , Psal. 33. 11. And hee loueth them with an euerlasting loue , Ieremy 3. 4. Though a Mother should forget her Child , yet he will not forget them , for he hath grauen them vpon the palme of his hand , Isay 49. 15 , 16. therefore hee will confirme them vnto the end , 1. Cor. 1. 8. and by his power keepe them vnto saluation , 1. Pet. 1. 5. He will loue them constantly , though he visit their transgressions with rods , Psal. 89. 32 , 33. He will neuer turne away from them , though he Iere. 32. 40. Ioh. 16. 12. take them by the neck ( as Iob speaketh ) and beat them , though he cut their reines and breake them , and though he powreth their gall vpon the ground , and runneth vpon them like a Gyant . Ioseph did affect his brethren entirely , though hee spake roughly to them . Hee may also sometimes let them fall , as a louing Nurse may her child , but he will lift them vp againe ; therefore howsoeuer they may fall , yet they shall not fall away . Indeed Piptein . they may leaue their first loue , as the Ecpiptein Church of Ephesus did , but they shall neuer leaue to loue at all , if euer they loued Reu. 2. 4. truly . For ( as Paul sayth ) Loue doth neuer fall away , it may be lessened , but it cannot 1. Cor. 13 8. be lost . In like manner , their faith may be couered , as the Sunne with a duskie cloud in a gloomy day : or as the trees are with snow sometimes in winter ; but yet it continueth firmely fixed ( though now and then eclipsed ) in the sphaere of the heart , and keepeth sap in the roote . For the righteous man is as a tree planted by the riuers of waters , Psal. 1. 3. and is built by that great builder of heauen and earth vpon a rock , Math. 16. 18. These comforts will this one doctrine affoord , being throughly pondered and vnderstood . And no doubt these and the like considerations mooued that holy and learned man of blessed memory , to publish this present treatise for the benefit of the Church , and the same haue also incited vs to turne it out of the toong wherein he wrote it , into the English , for their profit who are ignorant in the other ; and the rather , because it is contriued and penned very plainely , soundly , and succinctly , as the subiect will permit . The which ( Right Worshipfull ) assuring our selues of your vnfeigned loue vnto the truth , we do present and dedicate to you , in token of deserued gratitude for vndeserued kindnesse , not doubting of your courteous and kinde acceptance . And thus we humbly take our leaues , recommending you and all yours to the protection of Iehoua . Rochester , this 19. of February . 1605.

Your Worships in all dutie , Francis Cacott , and Thomas Tuke .
To the Right Worshipfull Master Iohn Hayward . Maior : And the Worshipfull Iurates his Brethren : And the whole Communalti● of the Towne and Libertie of Fauersham .

RIght Worshipfull , as many other wholsome and heauenly doctrines grounded vpon the word of God , haue beene and are to this day contradicted and impugned : euen so it fareth with the diuine and deepe doctrine of Gods Predestination ; a doctrine not more heauenly , then wholsome , nor more commodious , then comfortable , & yet as heauenly & as commodious , as any doctrine whatsoeuer , which the Scriptures do affoord . The Pelagians held , that God predestinated men to life or death , as he did foresee that they would by their naturall free will receiue or reiect grace offered . They taught , that it was in mans power to beleeue , or not to beleeue : they placed the causes of saluation in men themselues out of God , and held , that the Elect might fall from grace and perish .

Others hold , that albeit the Lord electeth some of his meere mercy without respect of any thing in them , that yet he reiecteth those which are reiected , because he did foresee that they would reiect his grace offered vnto them in the Gospell . Some Vbiquitaries hold , that Adams fall came to passe without Gods decree , or any ordination of 〈◊〉 : secondly , that no decree of God dependeth vpon his sample will , concerning the saluation of the godly , or the reiection of the Reprobate : thirdly , that God doth vtterly nill the reprobation of 〈◊〉 y : fourthly , that the Reprobate may bee conuerted and saued : 〈◊〉 ly , that Christ dyed for the reprobates , and that it is the purpose and will of God simply , that all men without exception should be saued . Some do subiect Election vnto Gods eternall decree , but not Reprobation . Others , putting no difference betweene Reprobation and Damnation , do thinke , as God doth passe by some men of his meere pleasure , that he doth in like sort damne them of his meere will and pleasure , whereas indeed sinne is the cause why men are damned . Many of the Romish synagogue do teach , that men are elected for their foreseene faith , and meritorious works . And it is the common opinion of all Papists , that the Elect cannot be certaine and sure of their election , vnlesse it be extraordinarily by some speciall reuelation , and singular priuiledge . Many also there are , which would not haue this doctrine publickly taught by the Minister ; but without good reason . For first , as the Minister must not search the secrets of God which are not reuealed , so he must not suppresse or hide that which is reuealed . For things Reuealed , belong to Deu. 29. 29. vs and to our children for euer , as Moses teacheth . Therefore as we may not search into those things which God will haue kept secret , so we may in no wise be wholly ignorant of those things which he hath reuealed vnto vs . But this doctrine of Predestination , is very plentifully and perspicuously reuealed and deliuered vnto vs in the Scriptures . Secondly , as the word of God omitteth nothing which is needefull to be knowne , touching the saluation of our soules , so wee must know , that it teacheth nothing but that which is profitable , and worthy to be learned of all . For that speach of Paul to the Romanes is true of all the writings of the Prophets and Apostles also , Whatsoeuer things were written , were written for Rom. 15. 4 our learning . But the word of God doth teach this doctrine of Election and Reiection , as is euident by many places therein : therefore it is necessary and fit to be taught of the Minister , and to be learned of the people . Thirdly , it is the duetie of all faithfull Ministers to teach all the counsell of God , as Paul sayth Act. 20. 27. hee did : but Predestination is a part of Gods counsell : therefore it ought to bee deliuered of vs vnto the people of God ; alwayes remembring , that wee applie our selues to your capacities , and teach it orderly ( as occasion serueth ) keeping our selues in all sobrietie within the limits of the Word . Fourthly , Christ commaundeth the Gospell to be preached Mark . 10. 15. to euery creature : but this Doctrine belongeth to the Gospell , and therefore is to bee preached vnto the vnlearned , as to the learned . Lastly , all Ministers are bound to keepe back nothing which is profitable , but to shew Act. 20 20. it as Paul did : But the doctrine of Predestination is very profitable . For first , it letteth vs see the omnisciencie , the omnipotencie , the soueraignetie , and immutable nature of God . Secondly , it serueth to increase and confirme our faith and hope , concerning the eternall felicitie of our soules and bodyes ; seeing it is not founded vpon our selues , or vpon any sandie foundation , but vpon the constant and vnchangeable good pleasure of God . Thirdly , it teacheth vs not to wonder at the small number of beleeuers , and at the hardnesse and blindnesse of many mens hearts and minds . For it sheweth , that God hath elected but a fewe , and hath Math. 20. 16. passed by many , leauing them vnto themselues , and deliuering them vp into the hands of the Diuell . Fourthly , it serueth to strengthen and comfort vs in all afflictions , and to arme vs against all the fiery darts of the Diuell , and the fury of his lims . For it sheweth , that nothing can separate vs from the loue of God , and that all things Rom. 8. 28 , 39. worke for the best vnto them that loue God , euen vnto them that are called of his purpose . All stormes and waues of woe shall passe ouer , and in the end we shall rest in the quiet hauen of euerlasting happinesse . Fiftly , this doctrine stayeth vs from taking offence at the Apostacy of many professors : for it sheweth vs , that all is not gold which glisters , and that some stand for a time , and some stand fast for euer . If they had been of vs ( sayth Iohn ) they should haue continued with vs . Sixtly , it teacheth 〈◊〉 . Iohn 2. 19. vs to acknowledge Gods singular goodnesse towards vs , who of his meere good will toward vs , hath elected vs vnto eternall life , and the fruition of immortall glory in the heauens . Seuenthly , it serueth to teach vs humility , and to beate downe the pride of our harts . For it sheweth , that Gods grace , and not our goodnesse , is the originary cause of our welfare and saluation . The cause , which mooued God to choose vs rather then many others , was not our foreseene preparations , or meritoriou● works , but his owne loue , and free good will toward vs . Lastly , ( to 〈◊〉 sundry vses which might be made of this one doctrine ) it teacheth vs to ascribe the glory of our saluation to God alone , and to walke thankefully before him , manifesting the gratitude of our hearts by our religious , righteous , and sober liues . To conclude , some are so far out of loue with this doctrine , that they can scarce with patience indure to heare it spoken of . And many licencious and prophane persons do very wickedly abuse it , to take vnto themselues liberty of lasci 〈◊〉 us and loose 〈◊〉 . For ( say they ) if I be ordeyned to 〈◊〉ed , I cannot be damned , 〈◊〉 if damnation be my destiny , I can neuer be saued : And therefore it skilleth not how I liue ; for if God haue appointed me to be saued , I shall be saued , though I do iust nothing : and it he haue determined that I shall be damned , I shall neuer escape it , though I liue neuer so well . For Gods decree is constant , his appointment shall stand , whosoeuer sayth nay to it . But these men forget , that God doth predestinate men as well to vse the meanes , as to atteine vnto the end . As he hath appointed a man to liue , so he hath appoynted the same man to vse those meanes which preserue life , as meate , drinke , rest , recreation , labour , phisicke . Euen so , as hee hath appoynted a man to be saued , hee hath appoynted him to vse the meanes , and to walke in the way of saluation , as to bele●ue : and therefore the scripture saith , So many as were ordeined to euerlasting life beleeued , Act. 13 48. And Paul shew 〈◊〉 , that those God doth call , 〈◊〉 bee hath predestinated , and iustifieth those 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 doth effectually call , before he 〈◊〉 〈◊〉 them . And in his Epistle to the Ephesians he teacheth , that ( as God hath chosen vs vnto life eternall , so ) he hath Ephes. 1. 4. also chosen vs in Christ , that we should be holy , and without blame before him in loue : and that as hee hath ordeyned vs vnto saluation , so hee hath created vs in Christ Ephes. 〈◊〉 . 10. Iesus vnto good works , which hee hath ordeined that wee should walke in them . As the Scripture teacheth vs that God hath elected vs vnto saluation : so it doth also teach vs , that hee sent his Sonne to saue vs . As God had determined that Christ should not dye in his infancie ( as the euent declared ) so hee did appoynt his father in lawe Ioseph to take hym and his Mother , and to flye into Egypt , when Herod Math. 2. 13. sought to destroy him . By which wee see , that as GOD hath predestined the end , so hee hath also predestined the way and meanes thereunto . Hee therefore that desireth to be saued , must vse the meanes which God hath appointed . His damnation may not without cause be feared , who following the sway of his carnall affections , contemneth o● neglecteth the meanes of grace , and will not 1. Sam , 2 25. walke in the way which leadeth vnto glory . But wee ( Beloued ) reiecting all the fansies and fantastike inuentions of man , must rectifie our iudgements by the rule of Gods word , and with discreet diligence and sobrietie we ought to labour for the true knowledge and right vnderstanding of this celestiall and solacious doctrine of Gods eternall Predestination ; 〈◊〉 doctrine not so profound as profitable , and not so ●bstruse and intricate , as many doe imagine . A notable furtherance hereunto this treatise following will affoord ; penned pithily , concisely , and perspicuously by a very learned and iudicious Diuine . Now ( my Brethren ) amongst many other things which belong to this doctrine , there be two things which I do commend to your Christian consideration . First , the priuiledges of Gods elect and adopted children . Secondly , the notes of Election vnto saluation , and the practise of those things , whereby a man may come to be in his conscience soundly perswaded , that he is a chosen vessell predestinated to eternall life . For the first ; Many and excellent are the prerogatiues and immunities , wherewith the Elect are priuiledged and adorned : therefore the Psalmist saith , Glorious things are spoken of thee , O thou Citie of Psal , 8● . 3. God . And yet as glorious and numerous as they be , they are not easily discerned and acknowledged of the world : first , because their disgrace is common and publique , by reason of the spitefull and inueterate malice of the Serpent and his ●eed , whereby it commeth to passe , that the faithfull in all ages haue acted a part longer or shorter , in a dolefull tragedy vpon the stage of the world , so as that of all men they haue alway for the most part seemed most miserable , and least respected of man , and priuiledged of God . Secondly , because sundry slips and sinnes haue bin obserued in them . Thirdly , the vpright Pro● . 2● . 27. man is such an abomination to the wicked , as that through his cankered spite , his spitefull and rancorous hatred , he cannot behold and fansie his sweet and louely condition . Fourthly , the principall ornaments of the Godly are darke and spirituall , as the Psalmist saith , The Kings daughter Psal. 45. ●3 . i● all glorious within ; and their outward estate is vsually obscure , course , and ragged ; not much vnlike to the Curtaines of the Tabernacle , whose outwarde couerings were of Goates haire , Rams skins , and Badgers , but the inward were of fine twined linnen , blue silke , purple & skarlet , with the most exquisite embroydering of Exod. 26 the Cherubins vpon them .

The World , vnto Gods Children is as a Step-mother , and may be tearmed Gods Schoole-house , in which hee trayneth vp his Children as Schollers vnder the crosse , often correcting them with his rod of affliction . Whence it is , that the world accounts them infortunate , and beeing vnable to iudge of colours , through the dimnesse of her sight , thee considereth and commendeth none but such as are light , though they weare and lose their brightnesse , whiles shee is poaring on them . But although the World bee blea●e-eyed and di●sighted , yet those which are elected out of the world , do feele , and see , and can say much . And the word of God conteyneth in it many royall and notable priuiledges and dignities , properly belonging vnto those whom God hath elected and adopted , some whereof I will briefly and plainely heere set downe .

The first dignitie is their glorious and Priuil. 1. honorable stiles and titles . They are called in the Scriptures , The people , the redeemed , the sonnes , the building , the husbandrie and houshold seruants of God , the brethren , the spouse , the members , the seed & the sheep of Christ , the temples of the holy Ghost , the seed , the sonnes and the daughters of Abraham . They are called liuely stones , a spirituall house , heires of the promise , Saints , faithfull , Kings , Priests , yea an holy & princely priesthood , a peculiar people chalenged of God , a chosen generation , and an holy nation .

The faithfull and chosen children of Priuil. 2. God alone haue true title to all the outward blessings of God , for they only beleeue , Isa. 1. 19 1. Tim. 4. 3. and they are only Gods obedientiaries . Reprobates are butindeed vsurpers of them in his sight . We lost them in Adam , and we receiue right neither in them nor to them , but by Christ . His passions haue purchased our possessions .

The Elect only can vse Gods blessings Priuil. 3. to a right end and in a right maner . For they only are pure ( being purged in the bloud of Christ ) and they only can pray with a true faith . The wicked make their riches their owne ruine , and Gods benefits their owne bane , and either abuse them , or vse them not as he commandeth them , and causeth his owne children by his grace to vse them .

God hath appoynted his holy Angels , Priuil. 4. which for their strength and fortitude are called Gods , to guard and protect his Psa. 8. 5. people . The Angell of 〈◊〉 : Lord ( saith Dauid ) pitcheth round about them that foare him . ●sal . 34. 〈◊〉 . And the Apostle sayth , that they are all ministring spirits , sent forth to minister for their sakes which shall be heires of saluation . The Lord hath honoured his Elect , and Priuil. 5. no doubt , yet doth and will ( when it pleaseth him ) by preseruing them , and prouiding for them very effectually , and sometimes ●er● . 36. 26. also very wonderfully . Hee saued Noah from drowning , Lot from burning , ●lias from famishing , Mordecai from murder , and Paul from those bloudy Votaries , by prouiding for them very kindly . Hee saued Samson miraculously from perishing by thirst , and Daniel from the teeth of the Lions . Dauid saith , The Lord drew him out Psal. 18 , 16 , 48 , 50. of many waters , and deliuered him from the cruell man , and gaue him great deliuer anc●s . He did often and strangely also preserue our late Queene of holy and happy memory , from the desperate and malicious attempts of Popish Traytors , set a worke by the Diuell to murder her . He prolonged her dayes , he held the Crowne on her head , and kept the Scepter in her hand with peace and prosperitie , the time and tyranny of * * Paul . 4. Pius 4. & 5. Greg. 13. Sixtus . 5. Vrban . 7. Greg. 14 Innoc. 9. Clemon , 8 nine or tenne Monsters her mortall enemies , though their slaues continually plotted and practised against her , and thought the Prince of the aire thundered against her in his * * Pius 5. Greg. 13. Sixtus 〈◊〉 . Lieutenants ( as it were from the clouds ) with curses and cursed Excommunications . Lately also he hath vouchsafed an admirable deliuerance to his Anointed our gracious King , and to vs all , from a most barbarous and horrible confusion . And of this kinde of fauour and fauourable dealing vsed of the Lord , we may reade plentifully in Diuine and Ecciesiasticall stories . And no doubt , the wicked haue sometimes fared the better for the Electsake , as Laban did Gen. 30. 27. Gen. 39. 5. Act. 27. 24. Gen. 18. 32. Iob. 22. ●0 . for Iacob , and Potiphar for Ioseph , and those which say led in that dangerous voyage to Rome , for Paul , who was in their companie . God told Abraham , that if there were but ten righteous persons in Sodom , hee would not destroy it for their sakes . Eliphaez saith , that the innocent shall deliuer the Iland ; meaning , that God doth often deliuer a whole countrey from perill , for the iust m●ns sake .

For his Elect GOD hath altered the course of nature . He diuided the waters Priuil. 6. of the red sea , that his people might passe dry-shod through it . He caused the Sunne Exo. 14. 22. I●sh. 10. 12. to stay , and the Moone to stand still , till his people had auenged themselues vpon their enemies . For Gideons sake he caused the dew to fall only vpon a fleece of wooll , and kept it from falling vpon the ground : Iud. 8. 38 , 40. and afterwards , at his request he let it fall on the earth , and kept the fleece drie . For Hezekiah his sake he brought the shadow in the dyall of Ahaz ten degrees Isa. 38. 8 backward , by the which degrees the Sunne was gone downe .

GOD doth often preserue his chosen Priuil. 7. children from pe●●is then , when he doth persecute the wicked . Many sorowes Psal. 32. 10. ( 〈◊〉 Dauid ) shall be fall the wicked , but he that trusteth in the Lord , shall be compassed of mercy . Noah was deliuered , when the wicked were drowned . The Israelites Gen. 19. 16. passed , when the Egiptians perished . When Sodo● was burned , Lot was brought foorth . When Ierico was sacked , Raha● was saued . When Abab was slaine , Iebosaph●t escaped . When Ierusalem was to be destroyed , the Lord commanded Ezek. 9. 4. the godly to be branded , that they might be preserued . Moreouer , when the Lord deliuereth his own people , then he doth sometimes thrust the wicked into their dangers . The righteous ( sayth Salomon ) Pr●● . 11. 8. escapeth out of trouble , and the wicked shall come in his stead . And as he doth vsually crosse their cursed counsels , so he doth often times curse theyr malicious and bloudie enterprises , and cracks them vpon their owne crownes , and breakes them vpon their own backs . Haman was hanged on that galowes which he himselfe Hest. 7. 9 had prepared for Mordecai , whom the King did greatly aduance . Daniel was brought●om the Lions , and his accusers Dan. 6. 23 , 24. being cast into the den amongst them , were deuoured of them . God preserued Shadrak , Meshak & Abednego in the hot Dan 3. 22. fiery furnace , and ●lew the men with the flame of the fire , that brought them forth to be burned . The Lord deliuered good Ieh●shaphat , and caused his enemies that 2. Chron. 20. 23. came against him , to help forward their owne destruction . The Lord hath deliuered vs from their barbarous and blood-thirsty Catholiques , and hath for the honour of his mercy pulled the rotten house of their diuelish muentions vpon their owne heads . His name be praysed for euer and euer , Amen .

Christ hath altered the nature of affsictions Priuil. 8. vnto his elect and faithfull members . For whereas they are cast vpon the wicked , as punishments due vnto them for their sinnes wherein they liue , they are inflicted vpon the Godly by Psal. 8● 31 , 32. Hab. 12. 6. God , as a mercifull Father that desireth the amendment of his children . Because our hearts are drossy , the Lord , as our most skilfull founder , casteth vs into the furnace of afflictions , that he might refine vs . Because we are subiect to transgresse and goe astray , the Lord imparketh vs within the pales of aduersitie , and hedgeth vs about with the thorny quick-set of the crosse , that we might be kept in some compasse . Dauid sayth , Psa. 119 67. Before I was afflicted , I went astray , but now I keepe thy word . Because wee are by nature vntoward to that which is good , the Lord vseth the crosse as a Schoolemaster to instruct vs . Therefore Dauid sayth , It is good for me that I haue beene afflicted , that I may learne Psa. 11● 71. thy Statutes . Because wee are by nature inclined to the loue of the world , the Lord , as our Nurse , doth weane vs from the loue thereof , by affliction , as the Mother or Nurse driueth her Child from the brest , by rubbing it with some bitter thing . To be briefe , the Lord by afflictions ex 〈◊〉eth our faith and patience , ●●a●neth vs humility , and teacheth 〈◊〉 to esteeme of prosperity . By aff 〈◊〉 s bee maketh vs to take experience or his loue , and of those graces which he hath giuen vs . By afflictions he learneth vs to be mercifull vnto the miserable . for the sense of sicknes , and the feeling of pouerty through Gods blessing , is a notable meanes to make vs pity the poore and the sick . The Apostle sayth , Our light affl●ction , which is but for 2 Cor. 4. 17. a moment , worketh vnto vs a far most excellent , and an eternall weight of glory ; though not as a cause procuring it ( for wee are Ephes. 2. 8. Rom. 6. 23. saued by grace : and euerlasting life is the free gift of God in Christ ) yet as a way and meanes directing and leading vs thereto . Christ hath two Crownes , the one of thornes , the other of glory : hee that will be honoured with the last , must bee humbled and tryed with the first . Thus it is euident , that God sheweth himselfe a Father , in afflicting his Children . But as for the Reprobate , his erosses are curses , and his afflictions are fore-runners of further iudgements inflicted and sent of God as a seuere and dreadfull Iudge .

God hath altered the nature of death Priuil. 9. vnto all the elect . For Christ by his death hath been the death of death , and the death of sinne , which is the sting and strength of death . First of all , God by death teacheth vs to detest sinne , and to acknowledge the seu 〈◊〉 ty and sharpnes of his anger against it . Secondly , by death he deliuereth vs vtterly from the body of sinne . Till death we attaine not vnto perfection , and at death sinne is wholy con 〈◊〉 ed. When we dye , sinne dyeth . For sinne is so nething like ●uy , which falleth downe and dyeth , when the tree on which it hanged is cu● d 〈◊〉 . Thirdly , the Lord doth sometimes take away his children by death , that they should not see those euils which he h 〈◊〉 purposed to plague his enemies withall . Mercifull men are taken away ( sayth Is● ▪ 57. 〈◊〉 . 〈◊〉 ) and no man vnderstand●th that the righteous is taken away from the euill to some . So the Lord tooke away good Iosiah , 〈◊〉 . Chr●n. 84. 28. that his eyes might not see all the euill which hee purposed to bring vpon that place Yea such is his loue vnto his Saints , that he cannot doe that to the wicked which he would , so long as they liue amongst them . As the Angell told Lot , that he could do nothing till he was gone out of Sodome : euen so it may be ●en . 19. ●2 . truly sayd , that Gods loue is so feruent towards his chosen , as that it sometimes keepeth him from scattering his iudgements in those places wherein they liue . Therefore he doth often remoue them by death , that he may more freely poure out the vials of his wrath vpon the vngodly , Fourthly , by death God learneth vs to seeke a place of rest , and to alie●ate our affections from the world ; which being like vnto bird-lime , would otherwise more easily belime our affections , that they could not soare vp to the heauens the place of our home . Fiftly , by death the Lord humbleth vs , and teach●th vs , not to pra●ke and plume vp our bodies lyke Peacocks , as if wee meant to liue euer . Sixtly , the Lord by their deaths occasioneth their exper●●c● and feeling of the vertue of Christs resurrection . Lastly , as death is the complement of mortification , and endeth the battell betweene the flesh and the spirit ; so it fully finisheth all earthly calamities , and as a ●erry - 〈◊〉 it transporteth vs ouer the tempestuous and broad Ocean of tribulations and afflictions , into the calme and quiet hauen of endlesse happinesse . But as for the Reprobate , it is to them as a boat , to cary them out of a riuer of earthly miseries , into a restlesse & bottomlesse sea of infinite & ineffable torments . And because their felicity ( if any ) consisteth in the finite fruition of worldly prosperity , God in his appointed time , by death as by 〈◊〉 knife , cutteth asunder the threed of life , and so casteth them out of their paradise , and sendeth their soules to the place of the damned , where they shall continue terribly tormented , till that dolefull and dismall day of vengeance .

God hath ordeined the writing of his ●ri●●l . 10 word , the preaching of it , the administration of the Sacraments , and his dispensers of them principally and properly for the be●●fit of the Elect. Sa 〈◊〉 Paul sayth , Whatsoeuer things are written aforet●me , are written for our learning , that we ●om. 15. 4. through patience and comfort of the Scrip 〈◊〉 s , might haue hope . Iohn saith , he wrote that wee might beleeue in the name of 1. Ioh 5. ●3 . Christ . Therefore his writings properly belong to the children of God , And the Apestle writing to the 〈◊〉 ans , sayth , that Christ gaue some to be Apostles , and some Prephets , and some ●uangelists , and some Pastors and Doctors . But to what end ? For the reparation of the Saints , and for the edification of Christs Eph●● . 4. ●2 . body . And this is no small prerogatiue . for the Sacraments are signes and seales of Gods grace . The preaching of the Gospell is the power of God to saluation to all that doe beleeue . In his word hee hath recorded his will . And his Ministers are as it were his Trumpeters , which do sound in our eares the trumpets of his Law and Gospell , and instruct vs when to stand still , when to retyre , and when and how to march forward . They are through his assistance our spirituall Fathers , by whom he doth procreate and beget vs vnto himselfe , for our good and his owne glory . Now all these things profit the Reprobate nothing at all , but do indeed through the rebellions corruption of they● hearts , harden and stiften them , as the Sunne doth clay .

The Lord hath vnited all his elect and Priui . 1● de●re children vnto Christ , by his Spirit , and by a true and liuely faith . And by reason of this vnion , they are after a sort vnited to the whole Trinity , Father , Sonne , and holy Ghost . Yea hence it is that we are partakers of Christs benefits . For as the members of the body haue neither sense nor motion , vnlesse they be vnited to the head : and as the science or griffe receiueth no nourishment , except it be set in the stock and grow vp with it : Euen so , vnlesse we be vnited vnto Christ our stock and spirituall head , we haue no spirituall life and motion , neither are we actually partakers of his benefits . But being once vnited and knit vnto him , we receiue sense and sap , life and motion .

All the elect and faithfull people of God , are partakers of the prayers of all Priuil. 12. the Godly throughout the world . The children of God haue fellowship one with an other , as with Christ their head . Whereas on the contrary , they pray for the confusion and finall destruction of his and their impenitent , pestilent , and irreconciliable enemies , and can not but hate and abandon those , whom they see to walke peruersly in wicked and reprobate courses , without remorse of conscience , and all shew of repentance . For GOD hath put a secret antipathy and mortall en●●y betweene his seed , and the seed of the Serpent . Therefore Salomon sayth , A wicked man is an abomination to the iust , and he that is vpright in his Prou. 29 27. way , is an abomination to the wicked . And as Dauid sayth , The wicked practiseth against Psal. 37. 12. the iust , and g●a●●●eth his t●●th against him . So he also sayth thus of himselfe , Psal. 3●● 6. I haue hated them that giue themselues to deceitfull vanities . And againe , Doe not I hate them , O Lord , that hate Psa. 139 21. thee ? I hate them with the perfection of hatred , as if they were mine vtter enemies . And in the fifteenth Psalme , contemning Psal. 15. 4. of a vile person , that is , of a wicked wretch , and the honouring of the Godly , is made an infallible note of a faithfull member of the Church . By which it appeareth that there is no sincere and solid communion betweene Gods children and the slaues of the Diuell . And therefore it is one of our priuiledges and peculiar dignities , to inioy the loue , and louely communion of the Saints .

Faith , by which we walke and liue , Priuil. 13. by which we are iustified and adopted , without which it is impossible to please GOD ; this faith , which is a supernaturall Heb. 11. 6. Act. 13. 48. T●● . 1. 1. gift of God aboue corrupt and created nature , this faith ( I saye ) is peculiar and proper to the Elect : therefore Saint Paul ●alieth it , The ●aith of the Elect : and teacheth the Thessalonians , 〈◊〉 . Thes. 3 2. that it is not common to all men . Secondly , Hope is an excellent gift of God , for it maketh not ashamed , and by Rom. 5. 5 it the Apostle sayth we are saued , that is , by hope we expect and wait for that saluation , Rom. 8. 24. which by faith we apprehend , and assure our selues of , for the ●●ualuable merits of Christ . Now , this grace is not giuen to any besides the Elect. For how can the Reprobate hope to be saued , seeing they are appointed for the day of euill , and are reserued to the day Prou. 16. 4. Iob. 21. 30. 〈◊〉 . Tim. 1 5 , of destruction , and shall be brought foorth to the day of wrath ? Thirdly , Loue , which springeth out of a pure heart , and floweth from a good conscience and faith vnfeigned , is giuen only to Gods Elect. For it is not possible for the Reprobate to loue God , to that end and in that manner which God requireth ; seeing he hath cast them off from all eternity , and purposed not to giue them any sauing grace ; considering also that they are by nature voyd of pu●itie , and do liue and dye in sinne . Now this priuiledge is the greater , because this grace is very rare and excellent . Loue is ( as it were ) a knife , wherewith faith shareth and cutteth out the duties which we doe owe vnto God and man , in some good and acceptable manner . Loue is the cock which letteth out the water of Gods graces out of the cisterne of our hearts . Loue is the nurse of humanitie , the mother of equitie , the maintainer of vertue , the daughter of faith , the preseruer of pietie , the mistresse of modestie , the badge of Christianitie , the bane of discord , the staffe of concord , Col. 3. 14. Iob. 13. 35. 1. Cor. 1● 13. the keeper of the Crowne , the bond of perfection , and the note of a true disciple . Saint Paul in some sort prefers it to faith and hope , when he saith , Now abideth faith , hope and loue : but the chiefest of these is Loue . By which we see , that the Lord hath highly honoured vs , in that hee conferreth this glorious grace vnto none but vs . Lastly , that filiall Prou. 9. 10. Prou. 1● 27. feare , which is the beginning of wisdome , and the well-spring of life , to auoyd the snares of death , and which makes a man to keepe the golden rule of mediocritie , is giuen onely to Gods Elect. For how can the Reprobate , who doe loue sinne , and doe not loue God , how ( I say ) can they feare to displease him , because they hate sinne , and loue him ? or how can the Reprobate , who are all ordeined to ineuitable and eternall perdition , be sayd to feare God as a Sonne feareth his louing Father , seeing they be slaues , and considering that the word of God pronounceth him happy and blessed , who standeth Psa. 112 〈◊〉 . in awe of GOD , and feareth to offend him ? If the Reprobate be blessed , then of all men the Elect are most accursed . But wee shall say that those are blessed , whom the Lord hath accursed , if we shall say , that the Reprobate doe feare God with that feare whereof I now speake . Priuil. 14. 〈◊〉 . Chron. 14. 11. Nahum . 1. 9. Act. 〈◊〉 . 4

GOD accounteth those iniuries as done vnto himselfe , which the wicked offer vnto his faithfull seruants . Saul persecuted the true professors of Christ , yet Christ told him from heauen , that he persecuted him . The afflictions of Gods children , are called in the Scriptures , Col. 1. 24 Christs afflictions . For such is the vnion and communion betwixt the head and the members , that if any of Reuel. 11 8. them smart , the head is partaker of the griefe . If any part be crazed or annoyed , the heart is ready to mourne , the head to consult , the tongue to bewayle and vtter it , the foot to run to the Surgeon , and the hand is ready to do her duety . Euen so it is betweene Christ and his members . If any of them bee iniuriously vexed and troubled , hee takes the wrong as done vnto himselfe . And so Christ may be sayd to be crucified in that great city , which is mystically called Sodom and Babylon , that is , Rome , because hee is there put to death in his members , and is in them ( as it were ) slayne continually by * * Romish authority is either heathenish , or Popish , Christ died by the former , but in hi● members he hath died by both , and yet doth by the latter . Zach. 〈◊〉 . 8. Math. 25 Romish authority , as hee was by it ( if wee speake properly ) crucifyed and put to death . So in lyke manner the Lord sayeth , He which toucheth you , toucheth the apple of mine eye . And as Christ esteemeth of those good deeds which men do vnto them , as done vnto himselfe : euen so hee accounteth the bare neglecting , and the not relieuing of them in their wants , as if the wicked had been in this kind of duety faultie vnto himselfe .

God will shorten the World , and hasten the comming of his Sonne for the Priui . 15 Elect. And so that speach of Christ may be vnderstood , For the Elects sake those Math. 24 22. euill dayes shall be shortened . Moreouer , such is the patience and good wil of God vnto his Elect , as that hee stayeth his comming for a time , because he would ( as Peter affirmeth ) haue none of them to perish , but come vnto repentance , 2. Pet. 3. 9. that when hee commeth , they may bee welcome vnto him , and hee to them .

God doth effectually call the Elect , and none besides them , and they alone Priui . 16 are iustifyed in his sight . For hee doth pardon them alone , and they only are Rom. 8. 30. clothed with the spotlesse roabes of Christs perfect righteousnes . Therefore the Prophet saith , The ch●stisement of our Isa. 53. 5 6. peace was vpon him . The Lord hath layed vpon him the iniquitie of vs all . For the 〈◊〉 . transgression of my people was he plagued . By his knowledge shall my righteous seruant 11. 12. Math. 1. 21. Iohn 17. 9. iustifie many . He bare the sinne of many . He doth not say all . For he came to saue his owne people only from their sinnes . He did not so much as pray for the Reprobate . Now this is a very great and admirable priuiledge , and honour , that God should send his only Sonne to dye for vs few despicable wretches , and that Christ should lose his life , and shead his heart blood for vs only , whereas it was in Act , 20. 28. it selfe ( being the blood of God ) sufficient to haue redeemed a thousand thousand worlds of sinners . If a man had a medicine able to cure all diseases , and would not giue it any sauing some few , they were wonderfully indebted to him . The blood of Christ is able to heale all our soule-sicknesses , and to deliuer vs from all our sinnes : and it hath pleased him to wash vs alone in it , and to withhold it from the far greater part of mankind . By which we see , how highly hee hath honoured vs , and how deep we are in his debt . If three men were in danger of drowning or burning , and a man should come and deliuer one of them , and leaue the other two to the danger , all men might well say , that he fauoured him more then the other . By our sinnes we were all in danger to be drowned in that sulphury lake , and to be consumed with the fire of Gods wrath , as well as the Reprobates . Our sinnes deserue it . But Christ hath set himselfe betweene his Father and vs . He hath taken no notice ( as it were ) of them : and vs only , who are elected , he hath redeemed . As the Lord drowned the Egyptians onely in the Sea , so Christ hath ouerwhelmed our sinnes only in his blood . And as the Propitiatory couered the Ar●e and the Decalogue : so Christ couereth his Elect with his bloud , and hideth them , yea them alone , from the wrath of God , and therefore Paul calleth him , The sauiour of his body . By which we see , his grace & good Ephes. 5. 23. will is farre greater to vs then to them .

It is impossible through the vertue of Priui . 17 Gods decree and Christs merits , that any of the Elect should fall into the sinne against the holy Ghost , into which some Reprobates haue rushed .

The Elect being once actually redeemed , Priuil. 18. 〈◊〉 Luk. 1. 74. haue liberty to serue and worship GOD without feare of any euill . They serue him chiefly for his loue , and for conscience of his commandements . The wicked seeme to serue him oftentimes , but it is for some sinester respect , as for feare of damnation ( as the slaue obeyeth his Master for feare of the whip ) or for feare of imprisonment , or an ill name , or else for the loue of lucre , or the desire of glory or credit with men .

The elect alone do merit at Gods hands , Priuil. 19. for they being alone partakers of Christs meritorious righteousnes , do also alone , it being accounted as their owne , merit euerlasting life of God . Now is not this an exceeding great fauour , that we being but wormes , should deserue euerlasting Iob. 25. 6 happines of so high a Maiesty ? It doth greatly commend the loue of God to vs , and the rather , because he hath graced vs only with the inestimable merits of his Sonne , refusing to impart them to many millions of men , as noble , as wise , as learned , as beautifull , as mighty , and as wealthy as our selues .

The Elect being once effectually called , do sinne thenceforward only of infirmity . Priui . 20 Therefore Saint Iohn sayth , that Whosoeuer is borne of God , sinneth not , that is , with full consent of will . For so far foorth 1. Iob. 3. 9. as he is regenerate , he doth not sinne . Wherefore Paul in the person of all true beleeuers saith , If I do that I would not ( meaning euill ) it is no more I that do Rom. 7. 20. it , but the sinne that dwelleth in me . But on the contrary , wickednes ( as Iob sheweth ) is sweet in the wicked mans mouth , ●ob . 20. 12. he hideth it vnder his tongue , he fauoureth it , he will not forsake it , but keeps it close in his mouth . His sinne is as his soule , and therefore Salomon saith , he can not sleepe except hee haue done euill , And the Prophet Isaiah sheweth , that Prou. 4. 16. the wicked is so soldered to his sinne , as that hee will not learne righteousnes , though mercy be shewed vnto him : in Isa. 2● . 10. the land of vprightnes , where true religion is commanded , countenanced and professed , he will do wickedly ; neither respecting Gods mercifull dealing , nor the good ensamples of the Godly . Whereas the faithfull detest and abhor their corruptions , and struggle against them , striuing and desiring to be deliuered of them , as a prisoner of his bolts , or as those which are troubled with the disease Ineubus , called the Night-mare , desire or struggle to be rid thereof .

The Scriptures do teach , that God hath Priuil , 21 made peace betwixt the creatures and his children . The stones of the field are Iob. 5. 23. in league with them , and the beasts of the field are at peace with them . The Lord by his Prophet Hosea sayth , that he will make a couenant for them with Hos. 2. 18 the wild beasts , and with the foules of the heauen , and with that which creepeth Exod. 11. 7. Exod 14. 22 , 28 , vpon the earth . Do we not reade , that the Sea made way to the Israelites , and ouerwhelmed their enemies which pursued them ? Do we not reade that Rauens fed the Prophet Eliah ? Do we not read● 1. King . 17. 6 , that the hungry Lyons fauored Daniel , and that the fire spared the three Children ? Did not a Starre conduct the wise men to the place where our Lord lay ? Math. 2. 9 Did not the Lord make a couenant for his seruant Ionah with the Whale , whose Iob. 41. 5 , 22. teeth ( as the scripture saith ) are terrible , and by his might he maketh the d●●th to boyle like a pot ? And did he no● make a bond of peace for Paul with the venemous Viper , when she b●ing vpon his Act. 28. 5 , 6. hand he receiued no hurt , though the Barbarians wayted when hee should haue swolne , or falne downe suddenly dead ? On the contrary , we reade that he drowned the wicked world with water , & burned the filthy Sodomites with fire . He met with ambitious Absalom with a 2. King . 2 24. tree , and slue those wicked children which mocked the Prophet Elisha with Beares . He made the dogs to eate the flesh of wicked Iezabel , and destroyed Herod , that 2. King . 9 36. Act. 12. 23. Exod. 8. cruell & vainglorious king with wormes . He plaged the Egyptians with frogs , flyes , & lice . Yea , the Lord hath all creatures in heauen and earth ready ( when it pleaseth him ) to run vpon the wicked and reprobate , as a grey hound vpon his game when the leash is taken off , which he manifesteth when he sayth by Ieremy , I will &c. Iere. 15. 3. Priuil. 22.

The Elect being once forgiuen of God , & accepted vnto euerlasting life for the merits of Christ , haue ioy vnspeakeable , and that peace which passeth all vnderstanding . The kingdome of God ( sayth the Rom. 14. 17. Apostle ) standeth in peace and ioy in the holy Ghost . If the health of body be such a thing , as is rather with comfort inioyed , then in words to be expressed ; how great shall we think is the peace of conscience , & ioy in the holy Ghost ? It may be tasted , but it can not be expressed . The malefactor hath great peace and quietnes with himselfe , when the King hath granted him his pardon : euen so the elect should haue Rom. 5. 7. great peace & tranquility of mind , when as God , the great King of heauen and earth , hath pardoned their sins , and receiued them to fauour . But on the contrary , the Reprobate & irreconciliable sinners , that sell themselues to worke wickednes , and drinke iniquitie lyke water , haue either no peace at all , but are like the raging Sea that cannot rest , whose Isa. 57. 20. waters cast vp myre and dirt , or else are senselesse like stocks , labouring of a spirituall apoplexy , and a diuelish dead palsy , being sunke into the gulfe of security , and hauing made a league with death and a couenant with hell .

The Elect haue an Altar , whereupon Priuil. 23 if they lay all their prescribed sacrifices , they shall be accepted of God , as smelling sweetly in his nostrils . But the Reprobate , and all their sacrifices are odious and abominable in his sight . They want our Altar Christ Iesus , who should purge and sanctify theyr offerings , and by whom they should offer them vnto the Father : and therefore their goodly sacrifices are but goodly sinnes .

God giueth his holy Spirit to his Elect only , who in Gods appointed time maketh Priuil. 24 his habitation in them , who doth also sweep the floores of their spirits with the hand of his grace , and the beesome of his word , and trimmeth vp the houses of their hearts with the sweet and pleasant flowres of his spirit , and adorneth them with the costly tapestry and precious ornaments of his orient and excellent graces He perfumeth them ( as it were ) with frankincense and coales of Iuniper . He buildeth windowes within them , that they may receiue the bright and beawtifull beames and louely light , which do shine from the Sun of righteousnes . Hee constituteth a kingdome within them : hee ruleth them with the strength of his arme , and the scepter of his word . He stablisheth his throne with iustice and mercy : he fostereth the part regenerate , he bridleth and tameth the rebell , euen the rebellious corruption of the heart , and by little and little consumeth it . As for the Reprobate ; their hearts are the dens of the Diuell , and the cabins of sinne , stincking loathsomly like a dead carryon . There is indeed a kingdome within them : but the Diuell is the King , Sinne is the Queene . His Throne is wickednes , his Scepter is iniquity , his Lawes are the liberty of the flesh , his rewards are death , and they are his slaues and vassals .

As the Elect may haue Grace , so it is possible for them to grow in grace : therefore Priuil. 25. 2. Pet. 3. 18. 1. Pet. 2. 2. Peter exhorteth vs , To grow in grace , and in the knowledge of Christ , and sheweth also how we may grow . But for the Reprobate ; as they are void of all true lauing grace , so they grow not there in , for they can not increase in that which they want . A man cannot grow in bignes , vnlesse he haue a body . A man can not grow rich , vnlesse he haue ●iches . They may increase in sin and grow in wickednes , as clay doth in hardnes when the weather is dry , or as the riuers do in depth & bredth when the tide commeth . Againe , whereas the Lord doth very often giue the reines to the Reprobate , and suffers them to rush headlong into horrible enormities , as the Gadarens Swine did into the Sea ; hee doth mercifully preserue his owne people , and graciously keepeth them oftentimes from declining and falling ; and whensoeuer they either stumble or fall , they may recouer themselues by serious and sound repentance . But God hath not vouchsafed the gift of godly sorow and true repentance to the Reprobate . It belongs only to Gods Elect. Wee may reade of Dauids repentance , of Peters falling and rising , of Pauls conuersion : but wee neuer read of any true * * ●o turne truly , is to returne from all sinne vnto God . turning that euer any reprobate made . If any of them repent , it is but for fashion sake , or for feare of punishment . It is not for loue to God , or for the hatred of sinne for sinne , or for the consideration of Gods loue vnto them . As lead being cast into the water , can not but sinke , so the Reprobate can not but sinne . And as a Mill-stone lying in the bottome of the Sea , can not come vp , so the Reprobate beeing ouerwhelmed in the bottomlesse pit of iniquitie , can not repent . Though it were possible to remoue a Mountayne out of his place , yet it were more impossible to remoue a Reprobate from his corruptions . Hee may mooue , but hee will not remooue . Hee may turne , but hee cannot returne . As it is impossible for him to reuiue , who is ordained to perpetuall death : so it is impossible for him to reuiue from sinne , whom the fountaine of all life hath righteously forsaken , and deliuered for euer vnto Sathan , to hold captiue in the graue of sinne , and in the darke and deadly dungeon of iniquity .

The children of God haue the spirit of prayer , and with boldnesse may approach Priuil. 26. vnto the throne of his grace , and put vp their suites vnto him . The King will permit a true subiect to come into his presence and speake vnto him , when a rebell or traytour shall finde no such fauour . A Kings sonne may speake vnto his father , when others are not permitted so to do . We are the sonnes of God , and the seruants of his sonne ; therefore we may boldly in the name of our elder brother , present our selues before him , and put vp our supplications to him ; and the rather , because he knoweth and approoueth vs . For as the Apostle sayth , The foundation of God remaineth sure , and hath this seale , The Lord knoweth who are 2. Tim. 2 19. his . But the Reprobate and their prayers are abominable in his sight . They want the spirit of prayer , and either can not pray at all , or not in the right manner . Neither can they approach with boldnesse vnto GOD , seeing they haue no part in Christ , nor Christ in them . They cannot pray with confidence to be heard ; seeing they are destitute as well of faith , as of the fauour of God .

GOD accepteth the sincere will and Priuil. 27. feruent desires of his faithfull and elect children to beleeue , repent and obey for faith , repentance & obedience . For As Psa. 103 13. a father hath compassion on his children , so hath the Lord compassion on them that feare him . He will spare them , as a man Mala. 3. 17. spareth his owne sonne . But fathers vse to take in good part their childrens works , so they do them with care and diligence , though not so perfectly and exactly as indeed were meet . In like manner , if we will and with an honest heart desire to do well , though we do it very weakely , God doth notwithstanding take all in good part , and regardeth not the imperfection of the worke . A desire of grace is one degree of grace , and a will to do well , is with God accounted doing well . Therefore Paul sayth , If there be a willing mind , it is accepted according to that a man 2. Cor. 8. 12. hath , and not according to that he hath not . That which he saith of giuing almes , is true in the performance of all other duties . If there be in a man a ready and willing mind to beleeue , repent , and obey , though he do not these things perfitly , or so well as many of his brethren do ; yet God , for the merits and intercession of his Sonne , accepteth both of him and his imperfit works , and in mercy rewardeth him . Dauid , besides his dayly infirmities , did thrice grieuously offend God , and yet he told Salomon , that if he 〈◊〉 . Chron. 7. 17. would walke before him as Dauid his father , he would establish the throne of his kingdome , so as that he should not want a man to be a Ruler in Israel . And albeit in that place he requireth that he should do according to all his commandements , whereby he may seeme to exact perfect ( and therefore impossible ) obedience ; yet if we consider all things well , it will plainely appeare , that hee meaneth no other thing , then that hee should labour and seeke to please him in all things : because hee setteth his father Dauid before his eyes as a patterne to follow , and because else-where we reade that hee maketh the same promise vnto him , onely requiring of him , To indeuour himselfe to doe hi● commandements , 2 Chron. 28. 7. as hee had begun . Now this is a very comfortable doctrine . For when a man considereth that GOD respects his weake obedience and honest heart , and accounteth the will to doe , for the deed done , his heart is eased , his conscience is appeased , his mind is setled , and beholding the infinite loue of God , he is rauished with ioy , and prouoked to magnifie his mercy , and to struggle against the corruption of his heart , to please him in doing all things which are pleasing in his sight . Now , lest we should beguile our selues ( for mans heart is a mine of subtilty ) in thinking we desire , & will to beleeue , repent & obey , when as we either do not at al , or do but as a reprobate may doe ; I will set downe some rules , which as the touch-stone trieth gold , and as Salomons sword found out the right mother , so these may serue to discouer the truth of our desires , and to deserte the goodnes of our wils . First of all , if we be grieued that we can desire and will no better then we do : secondly , if we do desire and will to do these things for the glory of God , and because we are perswaded that both these things and the willing of them are pleasing vnto God : thirdly , if we striue to increase in willing and desiring , and if we feed● them with the diligent hearing of Gods word , with holy meditations , with often prayers , and with setting before vs the ensamples of excellent men , as the Priests kept the fire vpon the altar , and fed it continually , and suffered it not to Leuit. 6. 12. go out : fourthly , if to our wills and desires we ioyne reformation of our liues , and in our seuerall callings labour accordingly to serue God : fiftly , if in our hearts we prefer eternall seruing of God in heauen , before all momentany profits and pleasures whatsoeuer . Sixtly , if we had rather liue in a continuall crosse all our life long , but yet pleasing God , and being in his fauour , then spend the same in sinfull pleasures , continually displeasing his Maiesty . Seuenthly , if we desire and will to s●rue him , and to returne home vnto him from 〈◊〉 sins , though wee were verily perswaded that there were no hell . Lastly , if 〈◊〉 had rather please God , his rod of correction being alwayes exercised vpon vs , then liue without remorse of conscience against our knowledge , in profitable and pleasant sinnes , continu●lly 〈◊〉ing and displeasing GOD our gr●cious Father ; though wee were certainely ( as it were by oracle from heauen ) assured that we should at the last gasp repent , and be saued , notwithstanding our former rebellion , and horrible disloyaltie . If we desire and will to beleeue , repent , and obey , and find these things in vs , then our desires will goe for currant , God will accept of them , and approoue them .

The Lord indeed suffereth his children Pri 〈◊〉 . 28. to fall , but it is to let them see that their standing is by his grace , and to shew them that he is not obliged with any bond of their merit● ( which are iust none ) to sust●ine and vphold them : he dot● it also , to make them cling the closer about him , and to seeke more earnestly for his assistance as the little child skrec●●th one for 〈◊〉 〈◊〉 it is falne , & lieth 〈◊〉 〈◊〉 wling vpon the ground : be doth it to hi● 〈◊〉 the and to abate their natura●l ●rid●●nd as 〈◊〉 lets them ral●●● loue , so by their f●l● he mani●esteth his wisdome & ●●tegrity , and sheweth his admirable comp 〈◊〉 & humanity , in forgiuing and in raising them vp againe . But the fals of the reprobate kindle the coales of Gods wrath against them , and further their full & finall perdition : they serue to increase their 〈◊〉 , and consequently their paines : they serue for punishments sometimes of former offences : and by committing one sinne in the neck of an other , they put out the light of nature , they harden their hearts , and sit themselues for further wickednes , euen as the stithy becomes the harder by striking . I graunt indeed , that oftentimes they are greuously galled & perplexed with their sins . But it is not a sorow that causeth repentance vnto saluation neuer to be repented of , And vsually it ●areth with them , 〈◊〉 it doth with yong Hat-makers , or such as vse to play at Stoole-ball . In the beginning their fingers may blister , and their hands may ake , but after a while , their hands become ●ard and brawny , and are well armed for such works , and the more they practise , the lesse paine they feele : so the custome of sinning takes away the sense of the sin . And as the dropsy man , the more he drinks , the drierhe is : so the reprobate , the more he falleth , the more he ●●nsieth falling .

It is not possible that any of the Elect Pri●i . 29 should be damned , or that any of them being soundly conuerted , should ●holly for a time ( much lesse for euer ) fall away from God and perish . For Gods decree of a a 2. Tim. 2. 19. Election is constant , and his b b Isa. 46. 10. counsell shall stand . c c Iohn 6. 37. Him that commeth vnto me , ( saith Christ ) I cast not away , that is , I do not cast off or eiect him , that embraceth me with the hand and armes of a liuely faith , and testifieth the same with the fruites thereof . And whom God hath predestin●ted , called and iustified , them d d Rom. 8. 30. he will also glorifie . For his couenant with them is an e e Iere. 32 40. euerlasting couenant , and his gifts are w●●hout f f Rom. 11. 29. repentance . g g Cant. 8 6. Loue is strong as death : much water can not q 〈◊〉 h loue , neither can the floods drowne i● . Prety , which 〈◊〉 , was neuer prety . And true faith ( though as small as a graine of must●●d seed ) cannot altogether vanish and bee extinguished : For God will 〈◊〉 it , hee will not h h Isa. 4● . 3. breake the bru●ed reed , nor quench the smoking flexe . Indeed faith may be shaken , but it can not be shiuered in peeces ▪ it may be mooued , but it can not be remooued : it may 〈◊〉 and wax dry , but it can not weare away quite and die : Sathan may si●t and towze it , he may lay siege against it , but he cannot sack it , he shall neuer destroy it . The Sunne may set and for a time lye hid , but it remayneth in the heauen : and faith may be couered ( as fire with ashes ) but yet it continueth in the heart . The fish may be in the water , though she floate not alwayes aloft . There is sap in the roote , when the leaues are faine off , and the top naked , and in appearance withered . So faith liueth , though it haue lost some signes of life . The S●●ne and the Moone may be indeed eclip●e●● euen so the eye of faith may be dimmed . But as the Sun and Moone do not perish in their eclipses , nor lose their light for euer ; euen so faith doth not perish when it is eclipsed : It may indeede receiue a buff●t , whereby it may ( as it were ) reele and stagger and fall to the ground , and there for a time lye like a man in a ●woone , or fit of the falling sicknes , but it cannot dye ; because God , the wel●p●ing as well of spirituall life , as of naturall , will neuer forsake it . The Th●m●s may suffer an ebbe , but it is not st●rke dry at any time : so faith may come to a very low ebbe , but yet it will haue water al●●yes in the bottome . As a great riuer may befrozen ouer with hard ice for a time , and so couered with snow , as that it seemeth rather a Rock then a Riuer , or like to other ground ; euen so faith may be ( as it were ) frozen ouer with thicke y●e , and so hild with the snow of sinne , as that it may not bee seene at all for a time . But as there is water in the Riuer which is deepe ; notwithstanding the frost , though it be not seene : euen so there is life in faith , though for a time it do not appeare . But when the weather is broken , when the holy Ghost begins to make a thawe , with the fresh fire of his grace , when the South wind blowes hard , and when the Sunne of righteousnes hath melted the ice , then Faith will appeare , and flow amayne , as a Riuer after rayne , and as the waters do after a thawe . Then grace , which was couered before , will shine bright and cleare , as the Sunne doth after a showre , as is euident by the repentance of Dauid and Peter . Moreouer , our Sauiour sayeth , that his sheepe shall i i Iohn 10. 28. neuer perish . The k k Isa. 40. 11. Lord ( sayth Esay ) shall feede his flock like a Shepheard : he shall gather the Lambs with his arme , and carry them in his bosome . Hee l l Psal. 23. 2. maketh them to rest in greene pastures , and leadeth them by the still waters . m m Psa. 41 12. He vpholdeth them in their integrity , and doth set them before his face for euer . As n n Zach. 4. 9. Zerubbabel layed the foundation of the Temple , and did finish it : so o o Phil. 1. 6. God that hath begun his good worke in the temple of our hearts , will finish it vnto the end . They can not be taken from him by strong hand . p p Iohn 10 29 , 30. For hee is greater then all , and his will to saue them is answerable to his power : therefore hee sayth , q q Iohn 10 28. Hee giueth vnto them euerlasting life ; adding also , that none shall pluck them out of his hands . Master Tinda● sayth well : Christ is thine , and all his deeds are thy deeds ; neither canst thou be damned , except he be damned with thee . They cannot perish by seduction ; for the Elect cannot be r r Mat. 24. 24. seduced , Neither can they of themselues fall away . For s s Iere. 32. 40. God hath put his feare in their hearts , that they shall not depart from him . A man may for a time cease to laugh , but he cannot lose the faculty of laughing . The drunkard loseth sometimes the vse of reason , but the faculty neuer ; so the graces of God may be crazed , but yet they are not vtterly abolished . Finally , God forsaketh not them , For his loue is t t ●●re . 31. 3. euerlasting : those whom he loueth once , he u u Ioh. 13. 1. loueth to the end . w w Rom. 8. 39. Nothing can separate vs from hi● loue . It is like the x x Deut. 29. 〈◊〉 . Israe●ites shooes , which waxed not old . It is like the tree of life : he that once truly t●st●th of it , shall not dye eternally . As a Father doth not reiect his Child when he hath broken his face by falling , but rather seekes a playster : he will ( it may be ) lash him , but he will not leaue to loue him . Euen so our heauenly Father dealeth with his Children . For he hath sayd , that hee will y y Iere. 32. 40. neuer depart from them to do them good : hee z z Heb. 13 6. will not faile them nor forsake them : but a a 1. Thess. 5. 23 , 24 will sa●ctifie them throughout , and keepe them s●fe vnto the comming of Christ . Indeed our enemies may wound vs , but they shall not win : they may vex vs , but they shall not vanquish : they may perhaps presse vs , but they shall not oppresse vs : they may cut vs , but they cannot kill vs . For GOD , who is greater then all , will not suffer vs to be 1. Cor. 10. 13. Psa , 127 4. Priuil. 30. Ioh. 1. 12 Math. 14 31. Rom. 4. 20. 2. Cor. 5. 1. tempted aboue our power , and is very vigilant for vs . For , he that keepeth Israel , neither slumbereth nor sleepeth .

The Elect may assuredly be perswaded in this life , that they shall be saued in the life to come . For a speciall and certaine perswasion of Gods mercy , is the very heart and marow , the life and soule of true faith . Therefore Paul sayth , We know that if our earthly house of this tabernacle be destroyed , we haue a building of God , that is , an house not made with hands , eternall in the heauens . Furthermore , if it be not possible for men to know that they shal be saued , how could Saint Iohn say , These things haue I written vnto you that beleeue in the name of the Sonne of God , that ye may know that ye haue eternall life . To conclude , if it were impossible for a man to be in his conscience assured , that hee is the elect and faithfull seruant of God , effectually called in time , & orde●ned to glory before time ; to what end should Dauid inquire who of all professors are the true members Psal. 15. of the Church mili●āt on earth , and shall be of the Church triumphant in the heauens ? and to what end shuld he set down y● marks , wherby they may be discerned ? And to what purpose should Paul exhort vs to prooue our selues whether we are in the faith ? Or why should he speake after this maner vnto vs , Know ye not your owne selues , how that Iesus Christ is in you , 2. Cor. 13. 5. 2. Pe● . 1. 10. except ye be reprobates ? And wherefore should Peter bid vs be diligent to make our calling & election sure ? It remaineth therfore as an vndoubted truth , that the elect may be truly assured of their election , and may assuredly know ( without speciall reuelation ) that they shall be saued . Now this is a very great prerogatiue , and the greater ; first , because it may be iuioyed to the end : secondly , because the longer it is inioyed , the better we are assured : thirdly , it brings with it wonderfull ioy . For what greater ioy can a man here inioy , then to be assured of eternall ioy ? Fourthly , this assurance makes a man mor● wary , and more vnwilling to displease God by sin , wherby nothing is deserued but damnation . Fiftly , this priuiledge is the more excellent , because they whi●●● want this knowledge altogether , can haue no solid consolation . And as for the Reprobate ; they haue no more to do with this certenty , then they haue with saluation . As it is impossible for them to be saued , so it is impossible for them to be truly assured of their saluation . He that dreameth , may think he walketh , eateth , talketh , seeth , when he doth not : and he may think he is awake , when he is not . So these dreamers may think that they shal be saued , and may sooth vp themselues as if they were cock-sure , but they are deceiued . He that is in a swoone , doth sometimes perswade himself that he seeth many strange sights , but his perswasion is false : so the Reprobates may thinke all things runne round , they may perswade themselues they are in Gods fauour and shall be saued : but as the things are false whereof they do perswade themselues : so their perswasion must needs also be as ●alse . It is but a spirituall swoone , or d●u●l●sh , dreaming , or dizzinesse , that doth so blinde their eyes , and beg●●le them .

The Elect only shall be raysed vp of Christ as a Sauiour and Redeemer . And Pri●i . 31 when all people shall be gathered before him , he will separate his Elect from the Reprobate . The Elect shall be placed on his right hand , and vpon them he Math. 25 will pronounce the white and comfortable sentence of absolution . On the contrary , he will raise vp the Reprobate , as he is a terrible and dreadfull Iudge , he will set them on his left hand like Goates , and pronounce against them the dolefull and black sentence of condemnation . And more also , which may increase their griefe ; he will vse the Elect for the approbation of his iudgement vpon them , and vpon the wicked Angels also . They shall attend vpon him , as Iustices do vpon the Iudge at the Assises , and shall approoue his sentence ; and this Saint Paul teacheth , when as he 1. Cor. 6. 2 , 3. sayth , that the Saints shall iudge the world and the wicked Angels . Now as this is a great honour vnto the Elect , to sit as Iudges vpon the wicked : so it must needes minister no small griefe vnto them , to be ( as it were ) iudged of those whome they before haue derided , condemned , nicknamed , and persecuted . Thus we haue seene many notable priuiledges of Gods elect and faithfull children . If Balaam prophecied of the Israelites , when he looked vpon them dwelling according to their tribes , saying , How goodly are thy tents , O Iacob , and thy Nu● . 24 5. habitations , O Israel ; wee may well coniecture , that God will exceedingly manifest his loue vnto vs hereafter in the heauens , seeing h●e hath honoured vs so highly in this vale of misery , and will grace vs so much after the resurrect●●● , in our entrance into heauen , as that we shall iudge the World and the Angels .

The last priuiledge of the Elect , whereof Priuil. 32. I will intreate , is , that God will giue them the kingdome of heauen and euerlasting life . Feare not , little flock ( sayth Luk 12. 32. our Shepherd ) for it is your Fathers pleasure to giue you the kingdome . And Paul saith , that God doth glorify those whom Rom. 8. 30. Iohn 10. 28. he hath predestinated , called , & iustified . Our Sauiour saith , that he giueth eternall life vnto all his Sheep . As Ioshua brought the children of Israel into earthly Canaan : so Christ Iesus our Ioshua , will one day bring all true Israelites into celestiall Canaan , & will crowne them with immortall glory . To describe this bless●d estate perfectly , surpasseth mans capacitie , whole knowledge is as yet imperfect . For Paul out of Esay sayth , that the eye hath not seene , and the eare hath not heard , neither 〈◊〉 . Cor. 2. 〈◊〉 〈◊〉 . 64. 〈◊〉 came it into mans heart to thinke of those things which God hath prepared for them that loue him . Neuerthelesse it may in part be described , according as God hath reuealed it in his word to vs . In this estate the Elect shal be deliuered and set free from all wants & miseries , from sin , and from all the temptations of Sathan . 〈◊〉 . ●1 4. They shall haue perpetuall fellowship with the blessed Trinity , & the holy Angels . They shall haue perfic knowledge , and they shal perfectly loue God , 1. Cor. 13. 12. who will be all in all vnto them . Their hearts shall be full fraught with endlesse & vnvtterable ioyes . Their toungs shall continually sound out the prayses of God . They shal celebrate an euerlasting Isa. 66. 23. Phil. 3. 21. Sabboth , seruing God most purely for euer and euer . Their bodies shall be like to the glorious body of Christ ; bright & beawtifull , nimble , & full of agility , preserued & susteined by the immediate power of God , without meat , drinke , sleep , labor , phisick ; and therfore Paul calls them 1. Cor. 15. 44. spirituall . Lastly , to make vp their happine● ; the place of their abode shal be in the highest heauens , where there is no paines 2. Cor. 5. 1. but pleasures , no wo but weale , no sinne but seruing of God , no griefe but glory , no want but welth , no sicknes but helth , no death but life , no iarres but ioyes , no wars but peace , no treachery but truth , no fighting but triumphing , & no change , but euerlasting continuance . When a man hath liued so many thousand thousand yeres in all the pleasures of paradise , as there are hours in a M. millions of yeres , he shall not atteine vnto the end , for the end is endlesse , and the time is without time . But on the other side , the Reprobate are seuered from the solacious sight and comfortable presence of God . Their fellowship is with the Diuell and his angels in ●ell fire , where they are vnspeakably tormented in soule and body , with endlesse , easelesse , and remedilesse torments . Their life is death , and their death is life , a dying life , and a liuing death . When they haue spent so many yeeres in paynes , as there be stars in the Skye , moats in the Sunne , sands on the shoare , and fishes in the seas , they shall be as farre from the end , as they were the first day : for the time is infinite , their damnation is euerlasting , & their death shall neuer be put to death : their worme shall not dye , their fire shall neuer be Isa. 66. 24. put out , neither shall they be put out with it . But as the Salamander is alwaies in the fire , and neuer wasteth : so the wicked shall bee continually scorched in hell-fire , and yet shall neuer be consumed . Lo● then ( Beloued ) you see the Charter of the Saints in part . No earthly Monarch can graunt such a one vnto his Subiects , as God hath giuen freely to his Elect. All the Countries , Kingdomes , and Cities that haue beene , are , and shall be , can not shew such dignities , such royalties , and such immunities giuen them by man , as I haue shewed to belong to Gods Elect , and obedient children . The consideration of these benefits and priuiledges should mooue vs , First , to acknowledge and lawd Gods infinite loue . Secondly , in way of thankefulnes to dedicate our soules and bodyes , and all that we haue , vnto GOD . Thirdly , to admire the condition of Gods children . Fourthly , to be afrayd to disgrace them , whom the Lord doth so grace and countenance . Fiftly , to vndergoe couragiously all aduerse blasts , and all the crosses of this life . Sixtly , to alienate our hearts from the world . Seuenthly , to roll our care vpon God , and to rely vpon his prouidence . Eightly , to desire the comming of Christ , and not to feare death too múch : The sooner we dye , the sooner we come to our crownes . Lastly , the consideration of these benefits and priuiledges , should stir vs vp to seeke by all meanes to be enrolled amongst them , and neuer to rest , till we be in some measure certaine , & certainly perswaded , that we are elected , and preordained to saluation . When Ahashuerosh had honoured Mordecai , and shewed fauour vnto the Iewes , the Scripture sayth Hest. 8. 7 that much people of the land became Iewes . So , seeing the Lord hath thus dignified the Elect , let vs behaue our selues like them , and labour to be accounted of their company . Claudius Lysias gaue a great summe of money for the freedome Act. 22. 28. of the Romanes ; how much more ought we to seeke for these freedomes and royalties , which do more surpasse the other , then the heauen doth the earth , and the precious pearle doth the poorest pibble . They are not indeed to be named , or compared together , and yet these may be had without money , though they can not be had by money . And thus much for the Priuiledges .

I come now briefly to set downe the notes of Election vnto life , and to shew how a man may come to be truly perswaded in his conscience , that he shall be saued . Let a man that would attaine to the knowledge of his election vnto saluation , 1. heare the word of God often and attentiuely . For faith , whereby wee Rom. 10. 17. are perswaded of Gods speciall grace vnto vs , is ordinarily wrought by hearing of the word preached . 2. Let him wage warre with his infidelity , and let him not listen to Sathan tempting him to doubting , or desperation . 3. Let him beware of pride and presumption , neither trusting to his owne goodnes , nor obliuious of Gods infinite iustice . 4. Let him often and earnestly pray for this benefit , and desire that GOD would giue him his Spirit , which may witnes with him that hee is the chosen childe of God . 5. Let him reuerently receiue the Sacrament , and meditate often of his Baptisme . For the Sacraments are pledges of Gods loue , and serue to increase our faith . Hee that receiueth them with an honest and humble heart , may assure himselfe of the remission of his sinnes , and of the saluation of his soule . Lastly , let him expend and duly 6. Consider diligently Gods ●atherly d 〈◊〉 g with thee . cons●der the notes of Election to eternall life , by the which a man may know that hee is ord●ined to be saued . No●e , 〈◊〉 〈◊〉 〈◊〉 . The Iaylour demaunding 〈◊〉 Paul and Silas what hee ●●ould do to be ●●●ed ; they made him 〈◊〉 , 〈◊〉 , Be●eeue in the Lord Iesus Christ , and thou shalt be saued . Secondly , Act. 16. 〈◊〉 . ●●ue o● our 〈◊〉 for theyr 〈◊〉 ty : We know ( say●h Iohn ) that we are transl 〈◊〉 d f●om death to life , because we 〈◊〉 . Iohn 3. 14. loue the brethren . Thirdly , the feare of God , where●y wee are loth to offend him , chiefly , because we loue him , and 〈◊〉 〈◊〉 . Blessed is the man that feareth Psa. ●12 1. the Lord ; 〈◊〉 Blessed , then Elected . 〈◊〉 y , h●rty confe●sion , and lothing of 〈◊〉 s●nnes . He that confesseth and forsaketh Prou. 28 13. his sinnes , shall finde mercy But God vouc●●afeth his speciall mercy only to his 〈◊〉 people , Fif●ly , confidence and affianc● in God , O Lord of hosts , blessed is Psal 84. 12. the man that 〈◊〉 in thee . The condition of Reprobates is cu●●ed . ●he Apostle sayth , Our confidence hath great Heb. 10. 35. recompence o● reward . Sixtly , sincere and true calling vpon the n●me of God . For Paul sayth , Whosoeuer shall call vpon Rom. ●0 . 13. the Name of the Lord , shall be saued . Seuenthly , carefull and constant indeu●uring to keepe all ●he commandements of God . ●o● , Blessed are they that do h●● Reuel. 22. 14. commandements , that their right may be in the tree of life , and may enter in through the gates into the ●ity . As the Lord promised to establish the kingdome of Salomon , if 1. Chron. 28. 7. he did constantly indeuour 〈◊〉 keepe his commandements : so the 〈◊〉 e Lord will establish vs for euer in the kingdome of heauen , if we will indeuour constantly to serue and obey him . Eightly , p●●ient bearing of affliction for the truths ●●ke . Blessed are they ( sayth Christ ) which suffer Math. 〈◊〉 . 10. persecution for righteousnes s●k● : for theirs ●s the kingdome of heauen Nint●●y , 〈◊〉 〈◊〉 nest and harty desire to be w●●hed in the blo●d of Christ , and to be inu●sted in the white robes of his righteousnesse . Blessed Math. 5. 〈◊〉 are they which hunger and thirst for righteousnes , for they shall be filled . To him that Reuel. 21. 6. is a thirst , I will giue of the well of the water of life freely , Tenthly , Christian humilitie , and pouertie of spirit , when a man seemeth naked and base in his owne sight , and ascribeth all to Gods grace . Blessed are the poore in spirit , for theirs is the kingdome of heauen . Eleuenthly , a lusting Math. 5. 3 and longing after the comming of Christ . Paul sayth , that the righteous Iudge will giue a crowne of righteousnes 2. Tim. 4. 〈◊〉 . vnto all those that loue his appearing . Twelfthy , Dauid in the 15. Psalme asketh the Lord who shall dwell in his tabernacle , and rest on his holy mountaine ? and receiued answere as it were by oracle from God , that he shall , who walks vprightly , and worketh righteousnes , and speaketh the truth from his heart . And Peter hauing commanded vs to make our election and calling sure , addeth , saying , that if we do These things , wee shall neuer fall , but shall be sure and certaine . Now 2. Pet. 1. 10. what these things are , he sheweth , to wit , that we adorne our hearts and liues with 2. Pet. 1. 5 , 6 , 7. vertue , knowledge , temperance , godlines , & loue . To conclude , he that is sure of his Adoption , may be also certaine of his Election : for none are adopted , but such as are elected . Now a man may know his Adoption , if he find in himselfe the properties of an obedient & louing son . I will set downe some . 1. Property . As a little child , whether in learning good , or leauing euill , is either woon by a faire word , or awed by a check , or feared by a frowning looke , or allured by a trifling gift , or stilled by seeing an other beaten before him , or else quieted by a rod ; euen so Gods children are either affected by his promises , or allured by his mercies , or awed by his threats , or skared by his frowning countenance , or humbled by his correcting of others , or by his rod which is vpon their owne backs . 2. A good and wise child is very desirous to know his fathers minde or will , that so he may best know how to please & humour him ; and such is the disposition of Gods child . Iob maketh it the note of a wicked man , to affect y● ignorance Iob. 21. 14. of Gods waies . 3. A good child knowing that he hath vniustly grieued his father , will not be quiet till they be good friends againe . 4. He laboureth to resemble his father in his rare and excellent vertues . 5. Hee will beare a blow at his fathers hands , ( though he skorne to put it vp at an other mans , ) and when his father hath chidden or corrected him , he will not run for comfort to his fathers desperate & sworne enemies . 6. He ●●ui●th not a seruant or brother that is 〈◊〉 ore laborious and circumspect in his fathers businesse , then himselfe is . 7. He caryeth a thankful heart toward his father for his fatherly gifts . 8. He is glad to know his fathers p●●ro●ati●es , his lands & lea●es ( if there be any ) specially if he be an h 〈◊〉 e. 9. He longeth to se● his father , and to heare often of him in 〈◊〉 absence . 10. He maketh much of those loue-tokens which his father hath giuen him to keep for a remembrance of him , or for a signe of his loue . 11. He cannot without griefe indure to see his father in●ured or abused by any . 12. He hath a sp 〈◊〉 all regard of his fathers credit . 13. He reioyceth at his fathers prosperity . 14. He ●●keth his fathers company , he listeneth to his words , & loueth to talke vnto him . 15. He loueth his mother entirely , he affecteth his brethren and sisters , though it be but for his fathers sake . 16. He hateth the fellowship of his fathers inturious and vniust enemies , be is a friend to all his fathers faithfull friends , he contemne ▪ n●t the● companies . 17. He cle●●eth vnto his father in the time of tro●ble , and doth not cast him off . These are properties of gracious , wife , and godly childre● , 〈◊〉 being applied to t●e purpose in 〈◊〉 , ●hey are so many infallible notes of God● dutifull and louing child . Those which find them in their hearts & liues , may truly and infallibly assure themselues and know , that they are the sons and daughters of God , elected before the foundation of the world , to euerlasting life and happinesse . Those which after diligent search finde them not to be in them , must not despaire , though they may iustly indeed suspect and bewaile their estates ; but let them flye to the throne of grace with hungry hearts , and incessantly desire fa●our , remembring also to vse all meanes whereby all these foresaid graces and gracious conditions may be generated , nourished , and augmented in them .

These things ( right Worshipfull and Beloued ) I haue here set downe as a Preface to the treatise following , for your furtherance and encouragement , and being the first fruits of my labours , in this kind I do present and giue them vnto you , in testimony of mine hearty loue , and earnest desire of your Christian progresse in knowledge and in godlinesse . The God of peace , that brought againe from the dead our Lord Iesus Christ , the great Shepherd of the sheep , through the blood of the euerlasting couenant , make you perfect in all good works , to do his will , working in you that which is pleasing in his sight , through Iesus Christ ; to whom be praise for euer and euer , Amen . Fauers-ham . Iune . 20. 1606.

Your Worships in Christ Iesus . Thomas Tuke .
Master Perkinses Epistle to the Reader .

THE doctrine of Predestination and Gods Grace is to be founded vpon the Written Word of God , and not vpon the iudgements of men . For as Hilarie sayth well , God cannot be vnderstood but by God : And De Tri● . lib. 5. againe , Wee must learne of God , what wee are to vnderstand of God , because he is the only author of our knowledge of him . It is also requisite that this Doctrine agree with the grounds of common reason , and of that knowledge of God which may be obtained by the light of nature ; and such are these which follow .

1. GOD is alwayes iust , albeit men do not vnderstand how he 〈◊〉 . must .

2. GOD is not gouerned of , much lesse doth he depend vpon second causes , but doth ●ustly order them , euen then when they worke 〈◊〉 .

3. GOD work●th 〈◊〉 ly , to wit , propounding vnto himself is certaine end : he is ignorant of nothing : he doth not 〈◊〉 or 〈◊〉 that which he cannot effect : hee doth not ●dly behold what 〈◊〉 ll be , or what may be done , but hee dis 〈◊〉 th all things vnto his glory ; and therefore he hath 〈◊〉 to do so .

4. GOD is not changed : and those things which are changed , are not changed 〈◊〉 his ●●changeable decree , all circumstances being certaine and sure .

5. The 〈◊〉 and vnsearchable iudge 〈◊〉 s of GOD are to be honoured and acknowledged . Augustine : It 〈◊〉 me ( thou sayest ) that he per●sheth , and another De verb. Apost. 〈◊〉 . 11. is baptized , it 〈◊〉 oueth me , it mo●ueth me as as man . If thou wilt heare the truth , it also 〈◊〉 th me , because i am a man , nut of thou b●●st 〈◊〉 man , I am also a man : let vs both heare him that saith , O man ! Verily , if we be therefore mooued because we are men , the Apostle speaketh to humane nature it self being weake and feeble , saying ; O man ! Who art thou which pleadest against GOD ? Rom. 9. 20. Shall the thing formed say to him that formed it , Why hast thou made me thus ? If a beast could speake and did say to God , Why hast thou made him a man , and me a beast ? mightest thou not iustly be angry , and say , O beast , who art thou ? and thou art a man , but in comparison of God , thou art a beast .

6. No good thing can be done , vnlesse GOD doth absolutely will and worke it : and we do that which is good , so farre-forth as God doth worke in vs more or lesse .

7. No euill can be auoyded , vnlesse GOD do hinder it : and we auoyd euill , so farre-forth as God doth more or lesse hinder it .

8. The will of GOD is knowne , not only by the written word , or by reuelation , but also by the euent . For that , which commeth to passe , doth therefore come to passe , because God hath willed that it should come to passe .

9. A man doth not that good thing which by grace he is able to do , vnlesse God make him do it , as he hath made him able to do it if he will .

10. Not a part only , but the whole gouernment of the world , and the execution of iustice , is to be ascribed to God , as to the author .

I do now exhibit vnto thee a view and picture of this Doctrine , composed of these principles , and do publish the same , that I might , to my power , help out * * Theologia fludi●ses . those that stick in the difficulties of this doctrine of Predestination : and that I might cleere the truth , that is ( as they call it ) the Caluinists doctrine , of those reproches which are cast vpon it : and that I might mitigate and appease the mindes of some of our Brethren , which haue beene more offended at it then was fit . For I do willingly acknowledge and teach vniuersall redemption and grace , so farre as it is possible by the word . My mind is to pursue after peace , which is departing from vs : and I would haue all men so interpret my fact .

I alleadge the testimonies of the auncient euery where , not but that euen one euident and perspicuous sentence of sacred Scripture , concerning any point of Doctrine and Faith , is of more value and force , then all the testimonies of the Doctours and Schoole-men : but because I hold it necessary , that there should be had an example of consent and concord in that doctrine , which is expounded in holy bookes , and is propagated to all posterity . And I hope , I shall sufficiently perswade an indifferent iudge , that these things haue not beene lately hatched at home , which wee deliuer in our Congregations and Schooles , but that we haue also deriued and fetched them from the Fathers themselues .

William Perkins .
THE ORDER OF PREDESTINATION , as it is collected out of the Scriptures by the Author .

PRedestination is the counsell of God touching the last end or estate of man out of this temporall or natural life . For as touching 1. Co●. 15. 46 natural life we are all alike : and this kind of life is in the counsell of God onely a preparation and step vnto the spirituall and heauenly life . The supreme end of predestination is the manifestation of Gods glorie , partly in his mercie , and partly in his iustice . And this hath bin the doctrin of the Fathers . S. Austen saith , that one of those two societies De Ciuit. ●Dei lib. 1● of men , which wee mystically call two cities , is that which is predestinated to raigne eternally with God : and the other to suffer eternall punishment with the diuell . Fulgentius saith also , That in Gods predestination there Ad Monymum . lib. 1. is prepared either a mercifull remission of sins , or a iust punishing . And Gregorie saith , That God being a iust Creator vnto all after Comment. in 1. Reg. Cap. 4. an admirable manner , hath foreelected some , and forsaken others in their corruptions . And the more learned Schoolemen vse to say , that God for the more full manifestation of his perfection hath predestinated some in manifesting his goodnes by the rule of mercie , and damned others , in representing his perfection by the rule of iustice .

The common meanes of accomplishing this counsell is two-fold ; the creation , and the permission of the fall . Creation , is that by which God made the whole man of nothing according to his owne image ; but yet changeable , and endued with a naturall life . The permission of the fall is , whereby God did iustly suffer Adam and his posteritie to fall away , in that he did not hinder them when he was able ; as being indeed bound to none to hinder . And God is said not to hinder euill , when he ceaseth after a sort from his operation , not illuminating the minde , and not inclining the will to obey his voyce . This permission of the euill of fault is by Gods foreknowledge and will , but yet only for the greater good of all : which would bee hindred if God did not suffer euill . For if there were not sinne , there should bee no place for the patience of Martyrs , and for the sacrifice of Christ offered vpon the crosse , which doth infinitely exceede all the sinne of the whole world . Augustine saith well : God hath iudged it better to doe Enchir. cap. 27. good with euils , than to permit no euill to be . In like manner Gregorie saith : In his seuere Expos. 〈◊〉 . Reg. cap. 4. iudgement he suffereth euill to be done , but withall he doth in mercie forecast , what good things he may bring to passe , by these euils , which hee doth ordaine by his iudgement . For what greater sinne is there than that by which we doe all die ? and what greater goodnesse than that by which we are deliuered from death ? And doubtlesse but that Adam sinned , our Redeemer should not haue taken our flesh vpon him — . Whiles God was to be borne man , the Almightie did foresee that hee would make of that euill , for which they were to die , a good which should be greater than that euill . The greatnesse of which good what faithfull man is there who doth not see how wonderfully it doth excell ? Surely great are the euils , which we suffer by the desert of the first fault : but what faithfull man would not rather endure worse , than to be without so great a Redeemer ? And in this respect elsewhere he calleth the fall of Adam , foelicem culpam , a happie fault . That In benedict. Cerci Pasc. which I haue said of the permission of the fall , I doe also say of the fall permitted ; sauing that the permission is a meanes of the decree by it selfe , but the fall is a meanes ( of accomplishing the decree ) onely by the ordination of God , who draweth good out of euill .

This fall permitted commeth not to passe but God being willing , neither doth it come to passe contrariwise or otherwise than God permitteth , neither can it any further be than hee doth permit . Yet the will of God is not the cause of the fall , but the will of man left vnto it selfe by God , and moued by the suggestion of Sathan ; which will appeare by this similitude : I build a house subiect to change and falling , which notwithstanding would continue many yeeres , if it might bee free from the annoyance of windes : yea , if I would but vnderprop it , when the storme commeth , it would continue stable . But as soone as the windes begin to rage , I do not vnderprop it , and it is my will not to vnderprop it , because it is my pleasure so to doe , thereupon the house being weatherbeaten falleth downe . I see the fall , and in part I will it , because now when I could very easily haue hindred the fall , yet I would not . And although thus farre I doe will the fall , in so much as it is my will not to hinder it : yet the cause of the fall is not to be imputed vnto me , that did not vnderproppe it , but to the winds which cast it downe . So God leauing Adam vnto himselfe , that hee might be prooued by tentation , and that it might appeare what the creature is able to doe , the Creator ceasing for a time to helpe and guide , is not to bee accounted the cause of this fall . For he did not encline the minde to sinne , hee did not infuse any corruption , neither did he withdraw any gift , which he did bestow in the creation : onely it pleased him to deny or not to conferre confirming grace . The proper cause of the fall was the diuell attempting our ouerthrow , and Adams will , which when it began to bee prooued by tentations , did not desire Gods assistance , but voluntarilie bent it selfe to fall away .

Predestination hath two parts , the decree of election , and the decree of reprobation , So Isidore saith : There is a double predestination , either of the elect vnto rest , or of the reprobate vnto death : and both are De summo bo. lib. 2. cap. 6. done by God , that he might make the elect alwaies to follow after heauenly and spirituall things , and that he might suffer the reprobate , by forsaking them , to bee delighted alwaies with earthly and outward things . And Angelome saith : Christ by his secret dispensation Jn lib. 1. Reg. cap. 8. hath out of an vnfaithfull people predestinated some to cuerlasting liberty , quickning them of his free mercie : and damned others in euerlasting death , in leauing them by his hidden iudgement in their wickednes .

The decree of election is that whereby God hath ordained certaine men to his Eph. 1. 5. glorious grace in the obtaining of their saluation and heauenly life by Christ .

In the decree of election according These acts are vsually called the decree and the execution of the decree . to Gods determination there is ( as wee conceiue ) a double act . The former concernes the end , the latter concernes the meanes tending to the end . This the holy Ghost seemeth to me to haue taught very euidentlie , Rom. 9. 11. That the purpose which is according to election might remain . Heere wee see that Paul distinguisheth Gods eternall purpose and election , and placeth in his decree a certaine election in the first place before the purpose of damning or sauing . And in Rom. the 8. 29. 30. Those which he knew before , he also predestinated to bee made like to the image of his son — . Whom he predestinated , them also he called — . In which wordes Paul distinguisheth betwene the decree , and the execution thereof , which he maketh to bee in these three , Vocation , Iustification , and Glorification . Moreouer he distinguisheth the decree into two acts , foreknowledge , whereby hee doth acknowledge some men for his owne , before the rest : and predestination , whereby he hath determined from eternitie to make them like vnto Christ . In like manner Peter teacheth , 1. Pet. 1. 2 , where hee saith , that the faithful are elected according to the foreknowledg of God the father vnto sanctification of the spirit . If any man shall say that by foreknowledge in these places wee must vnderstand ( as many would ) the foreknowledge or foreseeing of future faith , he is manifestly deceiued . For whom God foreknew , them hee did predestinate that they should bee like to Christ , that is , that they should bee made iust , and the sonnes of God : for Paul addeth , Rom. 8. 29. That he might be the first borne among many brethren . But those , which are predestinated to be iust , and to be the sonnes of God , are also predestinated to beleeue , because Adoption and Righteousnes are receiued by faith . Now we cannot rightly say , that God doth first foreknow that men will beleeue , and afterwards predestinate them to beleeue ; because that God hath therfore foreknowne that those shall beleeue , whom hee did foreknow would beleeue , because hee did decree that they should beleeue . So Iustin Martyr calleth Cont. ●riph . those elect , who were foreknowne that they should beleeue . And Lumbard : Whom hee Comment. in cap. 8. ad Rom: Cognosc● . scio . hath foreknowne , them he hath predestinated , that is , by grace conferred hee hath prepared that they should beleeue the word preached . Moreouer the word ( know ) when it is giuen vnto God speaking of the creature , doth very often signifie to imbrace or approue . Psal. 1. 6. The Lord knoweth the way of the righteous , but the way of the wicked shall perish . Matth. 7. 23. Depart from me yee workers of iniquitie , I neuer knew you . Furthermore , the prescience & purpose of God are by the holy Ghost put for one and the same thing . 2. Tim. 2. 19. The foundation of God remaineth sure — the Lord knoweth who are his : Rom. 11. 2. Those whom God foreknew are said to be elected according to the election of grace , vers. 5. And therefore the foreknowledge mentioned by Paul doth not signifie the foreknowledge of faith , or of any other vertue in those which were to bee elected . It is also the iudgement of Augustine , that predestination De perseu . sanct. lib. cap. 18. Rom. 11. 1. 2 is sometimes vnderstood by prescience , euen in the foresaid place . Hath God cast away his people which hee knew before ? And he saith that , Those are sonnes in Gods foreknowledge , whose names are written in their fathers register , so as they shall neuer be raised out . Cyrill saith also that Christ knoweth his sheepe , electing and foreseeing them Expos. in Ioh. 7. cap. 6 vnto euerlasting life . As the Apostle saith Rom. 11. 12. God hath not cast away his people which hee knew before . For as the Lord is said not to know those , whom he doth reiect : as when he answered the foolish virgins saying , Matth. 25. 12. Verilie I say vnto you , I know you not : so hee is said to know those , whom he doth predestinate and fore-appoint vnto saluation . And Thomas expoundeth that place in the 8. to the Romanes after Idem Hugo de sanct. ●ict . in annot. in Rom. et Ioachim . in Reuel . par. 1. this sort : Whom he foreknew in his knowledge of approbation , these he hath also predestinated : And he will also haue an effectuall will of conferring grace to bee included in the knowledge of approbation .

In the decree of election the first act is a purpose , or rather a part and beginning 1. Pet. 2. 9. People which God challengeth vnto himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of the diuine purpose , whereby God doth take certaine men which are to be created vnto his euerlasting loue and fauour passing by the rest , and by taking maketh them vessels of mercie and honour : and this act is of the sole will of God , without any respect either of good or euill in the creature . And God doth wrong none , although hee chuse not all ; because hee is tied to none : & because he hath absolute soueraigntie and authoritie ouer all creatures . We that are but men giue leaue vnto men , especially vnto our friends , to do at their pleasure in many things as they themselues list , and to vse their owne discretions . The rich man is kinde to which poore person hee pleaseth ; and of beggers he doth adopt one , and will not adopt another , and that without offring any iniurie . Now that libertie , which wee yeeld vnto man , must much more bee granted vnto God .

The second act is the purpose of sauing or conferring glorie , whereby hee doth ordaine or set apart the very same men , which were to fall in Adam , vnto saluation and celestiall glorie . This act is in no wise to be seuered from the former , but to be distinguished in the minde ( for orders sake and for the better vnfolding of it ) for as by the former men were ordained vnto grace : so by this latter the meanes are subordained whereby grace may be conferred and manifested : and therefore this latter maketh a way for the execution and accomplishing of the former . Moreouer , this act hath no impulsiue cause ouer and beside the good pleasure of God : and it is with regard to Christ the Mediatour , in whom all are elected to grace and saluation ; and to dreame of any election out of him is against all sense : because hee is the foundation of election to bee executed , in regard of the beginning , the meanes , and the end . Lastly , this act is not of men to bee created as was the former , but of men falne away . Therfore in this act God respecteth the corrupted masse of mankind .

Furthermore in this second act there are fiue degrees , the ordaining of a Mediatour , the promising of him being ordained , the exhibiting of him being promised , the applying of him being exhibited , or to bee exhibited , and the accomplishment of the application . It is not vnlike which Bernard saith , The kingdome of De verbis libri sapientiae . God is granted , promised , manifested , perceiued . It is granted in predestination , promised in vocation , manifested in iustification , perceiued or receiued in glorification .

The ordaining of a Mediatour is that whereby the second person being the Sonne of God , is appointed from all eternitie to bee a Mediatour betweene God himselfe and men . And hence it is that Peter saith , that Christ was foreknowne before 1. Pet. 1. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the foundation of the world . And well saith Augustine , that Christ was predestinated to be our head . For howsoeuer as he is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the substantiall word of the Father , or the Sonne , he doth predestinate with the Father , and the holy Ghost ; yet as hee is the Mediatour , hee is predestinated himselfe .

The promising is that , whereby Christ being from eternitie ordained for the saluation and spirituall life of men , is reuealed and offred vnto them , together with grace to be obtained by him : this promise is vniuersall in respect of all and euery one that doe beleeue . Ioh. 3. 16. God so loued the world , that he hath giuen his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . onely begotten sonne , that euery one that beleeueth in him should not perish . Ioh. 6. 47. Hee that beleeueth in me hath life euerlasting . Matth. 11. 28. Come vnto me all yea that are wearie and laden , and I will ease you . Mark . 16 : 16. He that shall beleeue and bee baptised , shal be saued : but he that will not beleeue shall be damned . Act. 10. 43. That thorough his name all that beleeue in him , shall receiue remission of sinnes . Act. 13. 39. By him euery one that beleeueth , is iustified . Rom. 1. 16. The Gospell is the power of God to saluation to euery one that beleeueth . Rom. 10. 4. Christ is the end of the law for righteousnes vnto euery one that beleeueth . Gal. 3. 22. The Scripture hath concluded all vnder sin , that the promise by the faith of Iesus Christ should be giuen to them that beleeue .

With the promise there is ioyned an exhortation , or commandement to beleeue : which is more generall than the promise ; because the promise is made onely to beleeuers ; but the commandement is giuen to beleeuers and vnbeleeuers also . For the elect are mingled with the wicked in the same assemblies : and therefore the Ministers of the Gospell ought indifferently to exhort all and euery one to repent , considering that they are altogether ignorant , who , and how many be elected , and be to be conuerted ; moreouer God by exhortations to repentance , meaneth to leaue those without excuse , whom he doth see will neuer repent . So Abbat Ioachim saith : It behooueth In Reuel . p. 3. l. 2. them to preach for the elects sake , and to declare vnto men the words of life , that their light may shine before men , and that they may fatten the hearts of the elect , by anoynting them with the oyle of spirituall doctrine : but for the reprobate , ligare aquam coelo , to 〈◊〉 the water in the clowdes . And againe , Lest the reprobate should haue excuse , and for the Part. 4. t. 7. elect which are among them , the messenger himselfe shall bee sent , who doth not onely preach this in secret as it were for feare , but crieth also with a loude voyce , which may bee heard farre off , and of all men also . Some are wont to say , that Gods commandement by this meanes doth ouerthwart his decree : because he commandeth that , which he willeth not to effect . But I answere , first that God in his commandements and promises doth not vtter whatsoeuer hee hath decreed , but doth in part onely so farre forth propound his will , as he knoweth it expedient for the saluation of the elect , and the gouerning of all . By his commandements therefore he sheweth what he liketh , and what hee willeth that we should doe to him , not what hee will doe to vs or in vs . And God who willeth not all things alike in all , doth will conuersion in some only in respect of approbation , exhortation and meanes : in others he willeth it also as touching the decree of working it . Here is no disagreement in the wils , but sundrie degrees of willing in regard of vs , according to which God is said both to will and to nill .

Secondly I answere , that the reuealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . will is neuer contrarie to the will of his good pleasure , or to the decree of God , ( with the which it doth alwaies agree both for the beginning , as also in the end and scope ) but that it is notwithstanding often diuers , and that in shew it seemeth sometimes contrarie if wee consider the manner wherein it is propounded . God commanded Isaiah to declare vnto Hezekiah his death : and hee did also denounce Esa. 38. destruction vnto the Niniuites Ion. 3. 4. within fourtie daies : and yet he had decreed to put neither of them both in execution . The humane wil of Christ did with Mat. 26. 3. an holy dissention in some sort will deliuerance from the agony of death , which notwithstanding the diuine willed not . Abraham Gen. 28. prayed without doubt by diuine inspiration , & therefore with faith that the Sodomites might be spared , and yet he knew that in Gods decree they were appointed to destruction . Neither must this seeme strange ; for one good thing as it is and remaineth good , may bee different from another thing that is good . Thirdly , thou biddest thy debter pay his debt , though in the meane time thou dost not make him able : why may not God therfore for iust causes command that , which he himselfe will not do ?

The exhibiting of the Mediator is that , whereby the Sonne of God being borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man in the fulnes of time doth pay the price of redemption to God for the sins of men . The vertue and efficacie of this price being paid , in respect of merit and operation is infinite ; but yet it must be distinguished , for it is either potentiall or actuall . The potentiall efficacie is , wherby the price is in it selfe sufficient to redeeme euery one without exception from his sins , albeit there were a thousand worlds of men . But if we consider that actuall efficacie , the price is payd in the counsell of God , and as touching the euent only for those which are elected and predestinated . For the Sonne doth not sacrifice for those , for whom hee doth not pray : because to make intercession and to sacrifice are conioyned : but hee prayeth onely for the elect and for beleeuers , Ioh. 17. 9. and by praying he offereth himselfe to his Father . verse 19. For ( as Illyricus hath well obserued ) this whole prayer in the 17. chapter is indeed ( as he speaketh ) an oblatory and expiatory prayer , or ( as the Papists call that blasphemous forme ) a Canon or rule of sacrifice , by which Christ hath offered himselfe a sacrifice to the Father for the sinnes of the world . Therefore the price is appointed and limited to the elect alone by the Fathers decree , and the Sons intercession and oblation . Secondly Christ bare their person , and stood in their roome vpon the crosse , for whom he is a mediator : and consequently , whatsoeuer Christ did as a redeemer , the same did all Ephes. 1. 6. Coloss. 3. 1. those in him & with him which are redeemed : Christ dying , rising again , ascending & sitting at the right hand of the Father , they also die with him , rise againe , ascend and sit at the right hand of God . Now that all these things can be truly said of the elect only , and of such as beleeue , I proue it thus . To say that any one of the wicked , which are to perish for euer , is raised vp in Christ rising againe , is flat against the truth : because the raysing vp of Christ is ( that I may so speake ) his actuall absolution from their sins for whom he died : for euen as the Father by deliuering Christ to death , did in very deede condemne their sins imputed vnto Christ , for whom he died ; so by raysing him vp from death , euen ipso facto he did absolue Christ from their sinnes , and did withall absolue them in Christ : but being absolued from their sins they shall not perish , but be saued . Therefore that wicked man which perisheth for his sin , cannot be said to haue risen againe with Christ : and therefore Christ did not beare his person vpon the crosse . Thirdly the expiatory sacrifice sanctifieth those , for whom it is a sacrifice , as the holie Ghost plainly and absolutely auoucheth , Heb. 9. 13. 14. The sacrifice and sanctification appertaine to the same persons : and Christ is their perfect Sauiour , whom he saueth not only by meriting their saluation , but also by working it effectually . But Christ doth sanctifie only the elect and such as beleeue : therefore he was a sacrifice only for them . And this was the iudgment of the ancient Church in this point . Augustine saith , He which spared not his Jn Iohan. tract. 45. owne Sonne , but gaue him for vs all , how hath he not also with him giuen vs all good things ? but for what vs ? for vs which are foreknown , Tract. 2. predestinated , iustified and glorified . Againe , Those whom he pleased to make his brethren , De recta fide ad Regin. In Ioan. lib. 11. cap. 14. he hath released and made fellow heires . Cyril saith , If God who is most worthy , was in the flesh , he was of right sufficient to redeeme the whole world . Againe , The Lord Iesus separating his owne from those which were not his , saith , I pray only for those which keepe my word and cary my yoke . For he doth make them alone , and that iustly , partakers of the benefit of his mediation , whose Mediator and high Priest he is . Gregorie saith , The author 2. Hom. in Ezek. lib. 1. of life gaue himselfe to death for the life of the elect . Againe , The Lord will redeeme In Psal. 33. the soules of his seruants , to wit , with his precious blood , because he which beleeueth rightly In Ephes. cap. 1. in him , is redeemed from the due thraldome of his sins . Sedulius : All things are restored , which are in the earth , * * Or when . seeing that the men themselues , who are predestinated vnto eternall life , are renewed from the corruption of the old man . Beda : The flesh of the Hom. in sab. post reminise . Lord is furnished with spirituall vertue , that it might be a sweet sauor sufficient for the saluation of the whole world . Againe , Our Lord Hom in vigil . P●s● . and redeemer to the elect-whom he knew to be placed in his flesh : yea and to vs also , whom he foresaw should beleeue in the last times , he Jn Reuel . part. 1. hath procured the remedie of saluation by his death and resurrection . Ioachim the Abbat : The word All , which for the most part is vniuersall , doth not alwaies signifie so much as it seemeth , as in that place , When I shall be lift Col. 1. 19. 20 vp I will draw all things to my selfe . And by him he hath pleased that all things should be reconciled in him . It seemeth that in these In 2. Reg. cap. 7. places Elect Things onely are vnderstood . Angelomus : What other nation is there in the earth besides the elect people , for which God the Son of God vouchsafed to come into this world , as it were into Aegypt , that taking vpon him the forme of a seruant , he might with the merchandize of his blood redeeme vnto himselfe an acceptable people zealous of good workes . Ruper●us : In that houre he washed those only from sin , whom his death Jn Exod. lib. 2. cap. 6. findeth faithfull , whether dead or liuing . Againe , The passion of Christ is the iudgement In Ioan. cap. 12. of the world , that is , saluation seuering the whole number of the elect , which were from the beginning of the world to the houre of the same passion , from the reprobate . And the casting out of the prince of this world , is the reconciliation of the nations of the elect . Againe , I will draw all things to my selfe : what all things ? namely All Elect Things , as all the members follow their head . Haimo : Christ hath taken away in the Elect not onely originall , In cap. 5 , ad Rom. but all actuall sins also , and hath ouer and besides giuen them eternall life . Radulphus : The blood of the high Priest Christ , was the purgation of all beleeuers . Innocentius : In Leuit. lib. 17. cap. 2 Lib. 4. de Myst. Missae . cap. 4. Christ blood was shed effectually for those only who are predestinated , but for all men in regard of sufficiencie : for the shedding of the blood of that iust one for the vniust , was so rich in price , that if euery one had beleeued in the redeemer , none at all had been held captiue of the diuell . Arnoldus Carnotensis : He redeemeth none but those whom he calleth Ben 〈◊〉 allis tract. 7. de verbis Domini . and washeth by grace ; neither doth the Spirit sanctifie Any but Those , who are cleansed and dead to sinne : Redemption , washing away , and sanctification are partakers together .

The Application is , when as Christ is giuen vnto vs of God the Father by the Spirit , in the lawfull vse of the Word and Sacraments ; and is receiued of vs by the instrument of a true faith . And Christ being giuen , is made vnto vs of God wisdome , righteousnes , sanctification and redemption . 1. Cor. 1. 30.

The accomplishment of the application is Glorification , whereby God shal be all in all by Christ in all the elect .

By this which hath been said , it is apparent , that the decree of election is the cause and foundation of all good giftes and workes in men . From hence is true faith . Act. 13. 48. As many as were ordained vnto eternall life beleeued . And calling : Rom. 8. whom he predestinated , them he called . And : who are called of his purpose . Hence Adoption : Eph. 1. predestinated to Adoption . And sanctification : Eph. 1. He hath chosen vs that we should be holie and blamelesse . Hence good workes : Ephes. 2. Which he hath prepared , that we should walke in them . And perseuerance : Ioh. 6. All that the Father giueth me , shall come vnto me , and 〈◊〉 . 6. 37. 39 him that commeth to me I cast not away . Againe , And this is the Fathers will , that of all which he hath giuen me , I should lose nothing . 2. Tim. 2. 19. The foundation of God remaineth sure , and hath this seale , the Lord know●te who are his . Excellent is that saying of Augustine : He did choose no man worthie , but by chusing he made him worthie . Againe , Cont. Iul. Pelag. lib. 5. cap. 3. In Psal. 41. It is the grace of God , whereby he doth elect me , not because any worthines is in me , but because it doth vouchsafe to make me worthie . Againe , And did not they also afterwa●ds chuse him , and preferre him before all the good things of this life ? but they did chuse him because they were chosen ; they were not chosen , because they chused him . And thus much of the decree of election .

The decree of reprobation is a worke of Gods prouidence , whereby he hath decreed to passe by certaine men , in regard of supernaturall grace for the manifestation of his iustice and wrath in their due destruction : or , it is his will , whereby he suffreth some man to fall into sinne , and inflicteth the punishment of condemnation for sinne .

It hath in like manner two actes . The first is the purpose to forsake some men , and to make knowen his iustice in them . This act hath a finall cause , but no impulsiue cause out of God . For it ariseth of Gods meere good pleasure , no respect had of good or euill in the creature . For the will of God is the cause of causes : therfore we must make our stand in it , and out of or beyond it no reason must be sought for : yea indeed there is nothing beyond it . Moreouer euery man ( as Paul Rom. 9. 21. auerreth ) is vnto God , as a lumpe of clay in the potters hand : and therefore God according to his supreme authoritie doth make vessels of wrath , he doth not find them made . But hee should not make them , but find them made , if we say that God willed in his eternall counsell , to passe by men only as they are sinners , and not as they are men for causes most iust , though vnknowen to vs . Thirdly , if God did reiect men , because he foresaw that they would reiect him , reprobation should not depend vpon God , but vpon men themselues . And this is all one , as if a man should say , that God foresaw that some would chuse him , and others refuse him . And the contempt of the Gospell doth not befall infants , which die out of the couenant of the Gospell . Fourthly , Paul , who was a most skilful defender of Gods iustice , doth exclude all workes in the first place , out of this wonderfull election of one from another , made in the counsell of God : Not by worke● , saith he ; and therefore excludeth all respect of sinne ; then Rom. 9. 11. afterwards being rauished with admiration , he quieteth himselfe in the alone will of God , Who hath resisted his will ? But , O man , who art thou which pleadest against Rom. 9. 19. 20. Rom. 11. 33 God ? Againe , O the deepenes of the riches , both of the wisedome and knowledge of God : how vnsearchable are his iudgments , and his waies past finding out ! To conclude ▪ if it be demaunded why God created this world and no more , we must haue recourse 〈◊〉 ●he meere will of God : and why must we not doe so , if it be demaunded why God electeth this man , and forsaketh that man or another ? Author de vec . gent. A part of mankinde is redeemed , a part perisheth . But who can tell , why God doth not pity them , and pitieth these ? the reason of the distinction is vnknowen , but the distinction or separation it selfe is not knowen .

The second act is the ordaining of them to punishment or due destruction . This ordination in respect of the diuerse consideration thereof , may be distinguished : and so it is either simple or comparatiue . The simple ordination is that , wherby this man , suppose Peter or Iohn , is ordained to punishment . And this ordination is of the most iust will of God , yet not without respect of originall and actuall sinnes . For as men are actually damned for sin : so God hath decreed to damne them for the same sinne . Yet notwithstanding sin is not the cause of the decree of reprobation , but in regard of order it goeth before in Gods fore-knowledge , not that former , but this latter act . The ordination which stands in comparison is that , whereby one man and not another , and this man rather then that being in the like condition , is ordeined to punishment . This serueth to shew the libertie of Gods will , in the dispensation of supernaturall benefits . For in that God chuseth this man and not that , it declareth the libertie and very great perfection of God : and therefore vnder the name of an housholder , he challengeth the same vnto himselfe , when he saith : May I not do● Ma●. 20. 15. with my own what I list ? And verely though God destroy and condemne all those whom he doth forsake , yet should he not be iniust . For we our selues in the daily killing and slaughtering of beasts will not be counted vniust , neither indeed are we : and yet in comparison of God we are not so much worth , as a flie is in respect of vs . If it be lawfull for thee to receine in , or to thrust out any out of thine house , because thou wilt ; it were a point of desperate boldnes to take the same right from God in his house .

The cause of this comparatiue ordination , is the sole wil of God , yea euen without respect of any sinne at all . So Augustine : God deliuereth no man but of his free mercy , and condemneth no man but m●st righteously . Now why he deliuereth this man rather then that , let him search , who can diue into the great depth of his iudgements . Againe , why is it thus to this man , and otherwise Lib. 1. ad Simpl. q. 2. to this ? O man , who art thou that thou darest dispute with God ? And Gregorie : Let Expos. in Ioan. ca. 37. no man desire to search , wherefore one should bee elected when another is reiected ▪ because his iudgements are vnsearchable , and his waies past finding out . In this second act of reprobation there be two degrees , a iust desertion or forsaking , & damnation for sinne . So Fulgentius : In such ( saith he ) Lib. a● Mo● . God begins his iudgement by forsaking , and ends it in ●ormenting . Diuine desertion is twofold . The first is that , whereby God doth forsake man , only in regard of his assistance and strengthning , by omitting the confirmation of the creature , and by not conferring the second grace , wherby the first might be made effectuall to resist temptations , and to perseuere in goodnesse . Desertio explora●i●nis . This is the desertion of triall , and may happen to them , who haue not themselues as yet forsaken God . For it was in the first man Adam , who receiued of God power to do that which he would , but not will to do that which be could . So Augustine : He receiued ( saith he ) power if he willed : De correp. & grat . cap. 11. but he had not will answerable to his power , for if he had had he should haue perseuered . Againe , He was able also to perseuere ; if he would : and in that he would not it proceeded of free will , which then was so free , that he was able to will well and ill . The cause of this desertion was , that Adam and his posterity might know that they could fall by themselues , but that they could not stand , much lesse rise againe : and therefore that they should wholly depend on Gods mercy . Heere also it must be remembred , that betweene this desertion and Adams sin , there came also Adams will , whereby he being left to his owne strength , did by and by perceiue the very same , his conscience telling : and yet for all that he willed his owne fall by the free motion of his will .

The second desertion is a priuation and leesing of the gifts , wherwith the mind is adorned , and a deliuering into the power of Sathan , that he may seduce men , and more and more lead them into sinne . This is a desertion of punishment , and therefore Desertio poenae . it followeth sinne . And of this desertion , and not of the former , is the rule to be vnderstood , A Deo deserti Deum priores deserunt , those which are forsaken of God , do themselues first forsake God .

And this is our doctrine of Predestination , which sauoreth neither of the errors of the Manichees , Stoickes , Pelagians , nor of Epicurisme , but is ( as I am perswaded ) agreeable to the truth , and orthodoxall : but yet it is oppugned by sundrie criminations , or false accusations , which I will striue with all my strength to ouerthrow , and that briefely .

The first Crimination is , That we teach , that certaine men and those but few are elected .

Answere . Certaine men we say . For all the elect are knowne vnto God , and their number can neither be increased nor diminished . Few we do not say , but after a prescript and certaine manner . For ( to omit the Angels ) if you consider the elect by themselues , they are many . Matth. 8. 11. I say vnto you , that many shall come from the East , and West , and shall sit downe with Abraham , Isaac , and Iacob in the kingdome of heauen . Reuel. 7. 9. I beheld and loe a great multitude , which no man could number of all nations , kindreds , people and tongues , stood before the throne and before the Lambe , cloathed with long white robes , and palmes in their hands . Yea there is as it were a world of elect . Augustine : The Church which is De doctr. Chr. lib. 3. cap. 34. without spot and wrinkle , and gaethered together out of all nations , and which shall reigne with Christ for euer , euen she is the land of the blessed , and the land of the liuing . Againe , The reconciling world shal be deliuered out Tract . in Jo●n . 111. Hist. lib. 4. 〈◊〉 15. of the maligning world . Eusebius : Christ suffred for the saluation of the world , of those which are to be saued . The Author of the booke de vocat . gen . lib. 1. In those which are elected , foreknowne and seuered from the multitude of men , there is a certaine speciall vniuersalitie counted , that the whole world may seeme to be deliuered out of the whole world , and that all men may seeme to be taken out of all men . Beda calleth those a world to 〈◊〉 Tobiam . be enlightned and healed , who were predestinated to eternall life . Thomas : The crue light enlighteneth those , who come into the world of In Catena in 1. Ioan. ex Orig. vertues , not those which come into the world of vices .

Neuerthelesse , if those same elect be compared with them that are iustly damned , wee say according to the Scriptures that they are few . Matth. 7. 13. 14. The gate is narrow and the way streight which leadeth vnto life , and few there be which find it . Againe , Many are called , but few are chosen , Matth. 20. 16.

The second Crimination is , That we teach , that God ordained men to hell fire , and created them to the end that he might destroy them .

Answere . Here the distinction of the double act in reprobation must bee repeated and retained . First therefore I answere , that reprobation in regard of the former act is absolute , that is , in regard of the purpose to forsake the creature , and to manifest Iustice in it : so we teach , and beleeue . For we cannot so much as imagine a cause in the creature , why it was Gods wil to passe by it , and to suffer some to fall finally from their blessed estate . Yea sinne is it selfe after the desertion and iust permission of God : and therefore it can by no meanes be the cause of the permission and desertion . Whence it is that Lumbard the Lib. 1. dist. 41. Master of all the Schoolemen saith , that God hath reiected whom he would , not for any future merits which he did foresee , but yet most righteously , though we cannot conceiue the reason thereof . And Ierome long before him dothd thus expound the place of Paul , Ad Hebid. quaest. 10. Rom. 9. 11. ( Ere the children were borne , and when they had neither done good nor euill ) If Esau ( saith hee ) and Iacob were not yet borne , neither had done good or euill , whereby they might win●● Gods fauour or offend him , and if their election and reiection doth not shew their seuerall deserts , but the will of the Elector and Reiector , what shal we say ? Afterwards : If we grant this , that God doth what soeuer hee will , and that he either chuseth or condemneth a man without desert and workes : it is not therefore in him that willeth , nor in him that runneth , but in God that sheweth mercie . Againe : Therefore it is in vaine asked — , seeing that it is in his power and will either to chuse or to refuse a man without good and euill workes . Anselmus : It Comment. in Math. c. 11. is not ours to know why God demeth grace to them which would gladly receiue and consent to grace , and neglecteth another , that would so well consent vnto it . This is onely In Rom. cap. 11. knowne ●●to God . Againe , No creature is able to search out why he is mercifull to this man rather than to another . x x The same doe other Summ. 1. par. quae. 23. art. 5. Schoolmen affirme in ●e midst of Papacie . Gregorius Ariminensis laieth downe sixe conclusions concerning Predestination . First , that there is no bodie predestinated for the well vsing of freewill , which God for●knew that he should haue . Secondly , that no man is predestina●ed , because he was foreknowne to continue to the end without Cont. Gent. lib. 1. c. 44. any let of habitual grace . 3. That whomsoeuer God predestinated , ●●m hee did predestinate freely , purposedlie and of his pure mercie . Fourthly , that no man is reiected for the euill vsing of free-will , which God foresaw he would be tainted with . Fiftly , that there is not any reiected , because hee was foreknowne to haue finally an impediment of diuine grace . Sixtlie , that whomsoeuer God reiected , him hee did reiect without anie cause in him . The very same conclusions hath Petrus de Alliaco , lib. 1. sent. quaest. 12. art. 2. and Marsilius of Inghen , lib. 1. dist. 42. q. 4. Some of whose words I will set downe : He is predestinated ( saith he ) to whom God hath purposed to giue euerlasting life . And he is reiected , on whom God hath determined not to bestow the same , as the Apostle teacheth , Rom. 9. Againe : No man , that is predestinated , is predestinated for any thing , which should bee in him in time to come : so also there is no reprobate reiected for any cause , which was to be in him in time to come . And euery one that is predestinate , is predestinated only by grace , & by Gods mercifull disposition , not for any cause either actuall or priuatiue to bee found in him , whiles hee liueth . Againe , To reiect is to nill to shewe mercie , and this is not for the euill workes of In sent . lib. 1. quae. 22. art. 2. any creature , for how holy soeuer the workes were , God would shew mercie as he listed . So also Francis . Mar. lib. x. q. 31. art. 2. 3. saith , that there are foure signes necessarie for the understanding of the proceeding of predestination and reprobation : First , in which Peter & Iudas are offred to the diuine will , as to neither of them both . And ●hen the diuine will 〈◊〉 preordaine P●ter vnto gl●●ie , but it had no posi●ne act about Iudas , according to ●u●ustine . The second s●gne is , in which hee preordained Peter to grace : and then he had ●o posi●●ue act as yet about Iudas . The th●●d signe 〈◊〉 . in which they are left to themselues , and bot● o● them doe fall into sinne . The fourth s●gne is that , in which Peter riseth againe , ●or he cannot continue , because he is predestinated by the first signe . But Judas riseth not againe , because he hath not God to raise him vp , therefore hee is reiected . D. Bannes in 1. Thom. q● . 23. The cause and reason of the whole worke of reprobation cannot be said to bee in the reprobates , for sinne it selfe cannot be the cause of that pennission of sinne , for which a man is damned , whether it bee originall or actuall , as it appeareth in infants who die only with originall sinne : which verely , howsoeuer it may be the cause why infants are forsaken in it , yet neuerthelesse it cannot bee the cause and reason , why the whole nature of man should be suffered to fall in Adam . And Ferrariensis ( in Thom. cont. Gent. pag 603. ) saith , that foure things are found in a reprobate ; to wi● , a sufferance to fall into sinne , the sin it selfe , Gods forsaking not raising him from sin , and the punishment or damnation . Now reprobation is not alike but diuersly affected to all these . For if we consider sinne in it self , reprobation is not caused by i● — . Although nothing on our parts , to wit , no worke of ours bee the cause of the whole work of reprobation ( for of al these together , namely , of the permission , forsaking and punishment , the manifestation of Gods iustice is the alone cause , considering that no worke of ours is the cause of the permission ) yet notwithstanding our wicked working or sinne is the cause why wee are damned and punished . Againe , We denie that God is cruell , for we say that God doth not punish and torment the reprobate for the fulfilling ( as it were ) of his owne fancie , but for sinne eternally foreknowne , which he determined so to dispose of by punishing of it , that his iustice might be made manifest . Thomas : Why hee ele●teth these vnto glorie , and reiecteth those , he hath ●o reason but the diuine will . Againe , The difference of those which are to be saued , from them that are to be damned proceedeth from the principall ●●●ention of the first Ag 〈◊〉 Againe , Wee 〈◊〉 not enquire why he conuerieth these and not those . For this commeth of his owne meere will . And Augustine vpon Iohn : Why Lib. 3. c. 161. hee draweth this man , and not that , do not desire to iudge , if thou wouldest not erre .

Neuerthelesse reprobation in regarde of the second act , that is , in respect of the purpose to damne , is not absolute but for sinne . For no man perisheth but thorough his owne default ; and no man is absolutely ordained to hell or destruction , but for his sinne ; hauing also receiued before in Adam power , whereby hee was able to liue holily and happely , if so be that hee would . And therefore I say that that which they alleage is a very calumnie .

Secondly I answer , that God did not simply create man to destroy him , but that he might manifest his iudgement by the iust destruction of the sinner . Now it is one thing to will the destruction of a man as hee is man ; and another thing to will the deserued destruction of a man as he is a sinner . Heere also the iudgement of Cameracensis a iudicial Scholeman is to bee heard and obserued . According to the Scripture ( saith hee ) although God should punish or afflict some creature eternally , or vtterly abolish it without any sinne in it , yet he should not deale vniustly or cruelly with it . Whence it is , Wisedome 12. 12. Who dare accuse thee , if the nations perish which thou hast made ? — God is not bound to lawes created , as if any thing were iust before God did will i● , whereas indeed the contrarie is true .

The third Crimination is , That the Stoicall predestination and fate is brought in by vs , because ( as they say ) wee teach that all things come to passe by the necessarie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Powerfull in working . energetical decree of God , yea euen the fall of Adam , the which ( say they ) God according to our opinion did decree and will .

Answere .

We say that Adams fall came to passe God not only foreknowing but also willing and decreeing it : and that without blasphemie , if thou wilt friendly and curteouslie giue leaue to shew how far forth and in what manner . The will of God is twofold , generall and speciall . The special wil ( which the scripture calleth , Cephets ) is that by which God doth both approue and effect a thing : or else it is Gods good pleasure , whereby taking delight in some thing he doth will it simply , both as touching the doing of it , as also in respect of approbation . The obiect of this will dependeth on the will , and followeth it as the effect followeth the cause . And by this will our iudgement is , according to the word of God , that God willeth that which is good , and ●illeth that which is euill as it is euill . Psal. 5. 4. Thou art a God which willest not iniquitie . And of this kind or rather maner of will are these sentences of Austi● to be vnderstood . God hath foreknowne , but he did not f●reappoint the workes Hyp●gnost . lib. 6. lib. 80. q. 9. 2. of vngodlinesse . And , Hee doth onely foreknow , and not preordaine euils . And , It is all one to say God is the author and God willeth . The generall will is that whereby God willeth a thing not to bee , ( for that , which is not , therefore is not , because hee willeth it shall not bee ) and for certaine causes also hee willeth not to hinder some things , and consequently willeth that they shal come to passe ; which things notwithstanding hee doth not simplie approue . Or , it is the decree of God , whereby hee willeth some thing , not in respect of approbation and effecting of it by himself , but only in respect of suffering it to be done by others . And here the thing which is to be done doth not depend vpon Gods will , but onely vpon the will of the creature which falleth away : and with this will we say that God willed the fall of Adam , yet not simplie but onely that it should come to passe . Now it is one thing to will a thing by it selfe , and another thing to wil it as touching the euent . Moreouer hee willeth the euent of sinne , not by effecting it himselfe : but by forsaking or not hindring when he might if he would . And if we enquire of the order of willing , it is this , first and properly God doth will not to inhibit , and not to hinder sinne : and by consequent onely hee willeth the euent of sinne . For that which God doth nor hinder , doth therfore come to passe , because hee doth nor hinder it : and as no good thing can either bee or come to passe , vnlesse God make it : so no euill thing can be auoyded , except God doe hinder . And there is not the least thing which may bee done without this will ; vnlesse we will say that Gods prouidence is idle ; which to say were wicked . The reasons of this our iudgement are many . The first reason I will draw out of most euident testimonies of Scripture . Act. 2. 23. Him I say being deliuered by the determinate counsell and foreknowledge of God , after you had taken , with wicked hands you haue crucified and slain . Act. 4. 27. 28. They gathered themselues together , to doe whatsoeuer thine hand and thy counsell had determined before to be done . Here it is to be obserued , that not only Christs passion but also the works which in respect of the Iewes were wicked , doe come vnder the decree and will of God : to wit , so far forth as God willed that they should come to passe for iust endes . This very thing Augustine signifieth when he saith , When the father deliuered the son , and Christ Epist. ad Vnio . 38. his bodie , and Iudas his master : In this deliuering wherefore is God iust and man guilty , but because in one thing which they did , there is not one cause for which they did it ? And there is no reason yr it should seeme harsh vnto any , if speaking of Adans fall we follow the holy scripture on this manner . When Adam did eate of the forbidden fruite , he did eate that , which the hand and counsell of God had determined before to bee done . This is that very thing which we say : This is the language of the Apostles and of the Church , which therefore we may vse without the least suspition of blasphemie . But to the former testimonies I will adde one place out of Peter , 1. Epist. 3. 17. It is better ( if the will of God be so ) that yee suffer for well doing , than for euill doing . But to punish men so 〈◊〉 well doing , in respect of men , it is f●a●ly to transgresse the law of God . Furthermore God is said to bid Shimet 2. Sam. 16. 10. to curse Dauid , that is , to haue ordained and decreed , for God biddeth and commandeth a thing two waies , first by his reuealed will ; and this he doth by his word de●iuered vnto men . Secondly , by his secret will , which is his prouidence or hidden decree , by which hee doth so gouerne all things , that nothing can be done without it or against it : as in these places . ser. 34. 22. I will commaund and call backe the Assyrians against this citie . Lam. 3. 37. Who is he then that saith , and it commeth to passe , and the Lord commandeth it not ? Iob. 37. 6. He saith to the snow , be thou vpon the earth : likewise to the small raine , and to the great raine of his power . By which it appeareth that it may well be said , that God decreed that Shimei should curse Dauid : and it is the like kind of speech to say , that God did not decree Adams fall simply , but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some respect . The second reason followeth : it is the common opinion of all men that God doth will to suffer sinne , but to will to suffer it , is to will not to hinder it , and to will not to conferre grace . Now he which foreknoweth some future euill , and willeth not to hinder it when hee might , and not to conferre confirming grace , he doth indeed will that the same should come to passe . Therefore we doe not place that will , whereby wee say that God doth will that sinne should come to passe and bee in nature , either without or beyond the diuine permission , but we doe enwrap and enfold it in it . And this is that which Caluin saith and no other : It In Genes. cap. 3. ver. 1. often offendeth some ●ens eares to heare that God willed the fall of man . But I pray you what other thing is his permission besides wil , who hath authoritie to hinder , and in whose power the matter standeth ? The same affirmeth Beza : If any man heare that some Ad acta . colloq. Mampelg . pag. 152 things come to passe , which indeed are done against his will , that is , against his liking , not because he cannot , but because he will not hinder them : I answer , that it is all one as if a man should say that they come to passe hee being willing they should . For those things , which he could surely hinder if he would , must needs come to passe , because by not hindring of them he willeth that they should come to passe . And whatsoeuer God doth not hinder , he doth therefore not hinder it , either because he willeth that it should be done , or because he doth vtterly nill that it shuld be done , or because he doth not will it should bee done , or else because hee cares not : that is , hee neither willeth nor nilleth that it should come to passe . If you graunt the first , I haue my desire . The second is absurd ; namely that God doth not hinder euill , because hee doth vtterlie nill that it should bee done . For this is to make God inconstant . The third , Lumbard and the schoolemen affi●me . For they say that God in respect of sinne hath no positiue act , neither of willing nor of nilling , but onely a negatiue act of not willing to hinder it . But by this meanes a great part of those things , which are done in the world should come to passe God being either ignorant or negligent . The very permission also is a certaine will and not a pure negation : for no●to will to hinder , that is , to suffer , is indeed to will not to hinder . If thou wilt say the fourth , thou doest wickedly make an idle and Epicurish god , therefore wee must needs retire vnto the first , viz. that God ' doth decree that euill should come to passe in such sort as I haue declared . Yet the fault must not bee for all that translated vnto him , because he doth iustly and holily decree that which men doe wickedly .

Thirdlie , we know that Adams reuolting is now past and done ; therefore wee must say that God did will that it should be done ; vnlesse we shall say that his prouidence is not in all , and euerie thing . Thou wilt say that an euill worke is ordeined of God , that is , disposed to Gods glorie , the saluation of the godly , and the destruction of the wicked . I grant it , but not this onely . For the prouidence of God is ouer the world and euery thing therein : both in respect of the ende , as also of the beginning of euerie action : Sathan and the wicked doe not onely not finish , that which they would , but they doe not so much as begin it , vnlesse God willeth and giueth leaue . It seemeth impious to thinke that any thing , though as little as may be , doth either exist or come to passe besides that , which God being alwaies holy and iust hath willingly from all eternitie decreed .

Fourthly , let vs heare the iudgement of the ancient Church . Augustine , We must De praed. & grat . c. 15. know that all things are either perfi●●d the Lord helping , or permitted the Lord forsaking , that thou maist know that nothing is at all admitted the Lord being vnwilling . Againe : There is nothing done but that Enchir. c. 95 101. which the Almightie willeth to bee done , either by suffering it to bee done , or by doing it himselfe . Againe : Sometimes a man willeth a thing with a holy will , which God willeth not . Againe : It is possible that a man should will this with an euill will , which God willeth with a good will . So much difference is there twixt what is fitting for man to will , and what is fitting for God to will , and to what end euery one referreth his will , so as that it may bee allowed or disapprooued . And againe : Know that whatsoeuer falleth out here contrarie to our will , happeneth not but by the In Psal. 148. will of God , his prouidence , ordinance , appointment and decrees . Tertullian : God hath foreknowne all things by disposing them , and Cont. Marcel . lib. disposed them by foreknowing them . Ierome : Shall I say that any thing is done In Abacuc . cap. 1. without thee , and that the wicked can doe so much against thy will ? Surely it were blasphemie so to imagine . And againe : What good or euill things soeuer are in the world , In Ierem. 12. cap. they happen not by casuall chance , and without the prouidence of God , but by his pleasure . Hugo saith : Men may well endure Lib. de sacra . 1. c. 1● . par. 14. the hearing of this , and it may be said without any scruple or trouble of conscience , God willeth that which is good . But if it bee said , God willeth that which is euill , it is a thing very grieuous to bee heard , and a religious minde doth not easily conceits of that which is goodnesse it selfe , that it willeth euil : for then it seemeth to be said that the good loueth that which is euill , and approueth that which is bad , and therefore a godly minde reiecteth this , not because that which is said is not well said , but because that which is well said is not well vnderstood . But after what sort it ought to bee vnderstood , hee himselfe in the selfe same place explaneth . This ( saith he ) is onely said , and yet another thing is meant and vnderstood , because God willeth that euill be , and yet willeth not the euill , And againe : He will that euill be , and yet Lib. 1 c. 7. part . c. de sa●● . he wil that therein be nothing but that which is good . And againe : When hee doth good and suffereth euill , his will appeareth in this , because he wils that to be which he doth or permitteth . And againe : The will of God is his good pleasure , and his will is his working , and his Will is his Permission . Catharinus In ep. 〈◊〉 ad Rom. saith : We need not be afraid to confesse that God willeth sinne , as blessed Augustine saith also , not because he willeth sinne as it is sinne and euill , but as it is good , to wit , as it is is the punishment of sinne and vengeance in the reprobate ( for that is Gods purpose , and it is good and not euill ) or as sinne it selfe is an occasion vnto good in his beloued and elect .

But they vse to obiect thus : To will that euill be done is proper and belonging to an euill will which is delighted with euils , or would vse them to good , contrary to the rule : That no euill should be done that good might come thereof . To this I answere : That heere are two grounds to bee laid . The first is , that the obiect euen of mans will is good , and therefore much more of Gods will , and the obiect of the will cannot be euill by it selfe but by accident : for if the will willeth euill , it willeth it not as it is euill , but as it is good . The second ground is , that there is a certaine summum bonum or soueraigne good with which there is no euill conioynd ; because there is a certaine thing infinitely good , namely God : but there is not any absolute euill , because there is nothing so euill , but it hath some good ioyned therewith , and therefore it is good that sinne should be and come to passe . So saith S. Augustine : Although Enchirid. 〈◊〉 . 98. therfore those things which are euill , so farre forth as they are euill are not good , neuerthelesse it is good that there should bee not onely good things , but also euill . For vnlesse this were good , that there should be also euils , they should 〈◊〉 ●o meanes bee suffered by the Almigh 〈◊〉 〈◊〉 o is goodnesse it selfe . Thus therefore I answere : That sinne in the causes and circumstances thereof fully and exactly weighed , is two waies to be considered . First we consider sinne not as it is sinne , but so farre foorth as it hath some respect vnto good with God which decreeth it . And this way taking sinne , although God willeth it not simply and by it selfe , yet he decreeth it and willeth it as touching the euent . Moreouer sinne hath respect vnto God two manner of waies , first , because it is in that which is good : secondly , because it tendeth to that which is good . I say it is in that which is good ; because euery euill is in that which is good as in the subiect . Now in respect of the subiect , that is , as sinne is a motion , an inclination , or an action , God both willeth and effecteth the same . Moreouer sin tendeth to that which is good , because God ordaineth it to good , and from thence draweth the good either of triall , chastisement , or punishment . And we say that God is so farre foorth willing that sinne should come to passe , as hee is able and will by his wonderfull wisedome from thence to draw foorth that which is good .

Secondly , we consider sinne according God did n●t decree the fall of Adam , nor any sin as it is 〈◊〉 vnto God . to the propertie and naturall being thereof , that is , sinne as it is sinne ; And this way also we weigh sinne either so far forth as it is sinne in it selfe in regard of men , or as it is sinne to God . But God himselfe neither willeth , nor approueth , nor effecteth sinne , as it is sinne in it selfe in regard of the creatures that offend ; and yet hee willeth as touching the euent , not simplie , as those things that are good in themselues , but only by willing to permit that it may be . For there is a threefold action of Gods wil , the first is that whereby God willeth any thing by willing it , that is , when he willeth it with his whole and absolute will , as Tertullian saith , and this way he willeth that which is good in it selfe . The second action is that , whereby he nilleth any thing by nilling it , as that which shall neuer come to passe , because God doth vtterly nill the being thereof . The third and last action is remisse and in the middest betweene both , whereby hee willeth some thing by nilling it slackely or remissely , that is , when hee partly willeth it and partly nilleth it , or else so far forth wills it , as that for iust causes he nills it . And after this sorte wee say , that God willeth the euent of euill , as it is euill in it selfe in respect of men ; because euill as it is euill after this sorte , is not absolutely euill : and God draweth good out of euill as it is euill in the nature thereof or in it selfe : as hee brought forth light out of darkenesse , euen as it was darkenesse in it selfe . And if so be that euill were absolurely euill , as God is absolutely good , he would in no wise will the euent of euill , neither should there be any euill existent at all . For that which God vtterly nilleth , hath not any being or existence . But sin as it is sin to God , ( now that is a sinne to God which is in it selfe sinne , in his decree whereby all things are ordained as it considereth sinne ) hee neither willeth it , nor approueth it , nor worketh it , no in this respect he doth not so much as permit it . I doe not denie but that God permitteth and suffreth euill , as it is euill in it selfe , ( otherwise there were not euill properly and naturally ) but I denie that he permitteth it , because it is euill . For God neuer suffreth euill for it selfe , but for the good that is therewith conioyned . And this is the meaning of that saying of Beza : The Lord neuer permitteth sins , as they are sins , ●ib . cont. Castel . de pr●dest . yea rather be euermore forbiddeth and hindreth them . And againe : Sinnes so farre forth as they are permitted by God being thereto willing , are not sinnes but the punishments of sinne . And thus vsing this exposition is the mind and iudgement of Master Caluin of blessed memorie to bee vnderstood , where as he saith that all the sons of Adam did fall away by Gods will : And againe , that it was decreed by God that Adam should perish by his owne falling away . Instit. lib. 3. cap. 23. 5. 4. & 5. 7. And againe , it was the secret counsell of God , in which the fall of man was ordained . And againe : Adam did not fall away but according to Gods knowledge and ordinance . Opu●● . ●05 . 8. 616. In these and such like maner of speeches his purpose was , to ouerthrow the opinion of the Schoolemen , who would haue his permission seuered from his will : It were good therefore for them better to consider of the matter , who without either chatitie or humanitie doe with the blasphemies of the Manichees slaunder and bely this holy man .

Secondly they vse to obiect , that God willeth things contrarie , if hee will that that should come to passe which hee forbiddeth in his law . Answer . It is true indeed , if he should will one and the same thing to come to passe and not to come to passe in one and the same respect and manner : but God forbiddeth euill as it is euill , and willeth it to come to passe as it hath respect vnto good . Heereupon Aquinas saith , That euill be and that euill bee not , are contradictorilie opposed ; but that Summ. q. 9. art. 9. God willeth euill to be , and that God willeth euill not to be , are not contradictorily opposed , seeing both are affirmatiue .

Thirdly , they obiect thus : That thing which being graunted , another thing necessarilie followeth , is the cause of that selfe same thing that doth follow ; but this being granted that God willed the fall of Adam to come to passe , the same came to passe necessarily and infallibly . Therfore the will of God was in this respect the cause of sinne . Whereto I answere , that the first proposition of this argument is not generall , for in admitting the creation of the world , both the place and the time or continuance thereof are infallibly and without doubt also to bee admitted , and yet the creation of the world is not the cause of the continuance thereof , and of the place , where it now consisteth . And that this proposition may be true , it is thus to be framed : That thing which being granted , another thing infallibly followeth ( no other cause comming betweene ) is the cause of the very same thing that followeth . And the second proposition also fitted to this former is vntrue . For this being granted that God willeth sin to happen , sin shall not come to passe immediatly , but by the meanes of mans free wil ; & although it come to passe infallibly on Gods part which decreeth it , yet it comes to passe freely on mans part , for it had been possible for man not to haue sinned when hee did sinne if hee had would . As may appeare by this Similitude . God forsaketh man by not conferring and bestowing on him necessarie and sufficient helpe for the auoyding of sinnes ; now man being forsaken by him , sinneth necessarily ; And yet the fault is not to be laid on God , because that in this his forsaking him the will of man commeth betweene . For God forsaketh man being willing to bee forsaken , and not against his will and mind .

Secondly , I answere to the aforesaid reproch of our doctrine , that wee say not , that sinne is from the decree , or of the decree of God , as from the efficient , materiall , formall , or finall cause . But wee doe teach and au●rre that sinne commeth to passe according to the prouidence , or decree of God , as the sole consequent thereof . For wee assuredly thinke and iudge that the decree of God doth so go before the sinne of man , as that it hath no respect vnto any cause , vnlesse it be of such a one , as is a failing and deficient cause . So saith Augustin : Therefore truely the great works Enchir. cap. 101. of the Lord are exquisite in all his wills , so that after a wonderfull and vnspeakable manner , that is not done beside his will , which notwithstanding is done contrary to his will .

Againe it is obiected . He that saith that the decree of God is the energeticall operatiue beginning of all things , necessarilie maketh the decree of God , the beginning also of sinne . Whereunto I answer , That the holy Ghost himselfe saith that the decree of God is the beginning of all things being and existent ; Eph. I. cap. II. verse : God worketh all things after the counsell of his owne will . And againe in the 17. of the Acts , In him we liue , we moue , and haue our being . Augustine saith : The will of God is the very cause of all things which are . Hugo De gene , cont. Manic . lib. 〈◊〉 . c. 2 de S. Vict. saith : There is no cause of the will of God , which is the cause of all things . And this very thing common reason will teach vs , because there must first some certaine ground be laid , from whence euery thing should haue or take the being and existence thereof ; and this ground is euen the very will of God . For a thing is not first , and then afterward God willeth it to come to passe ; but , because God hath decreed that a thing should come to passe , or be done , therefore it is ; And yet shall not God therefore bee the cause of sinne : because sinne is not properly a thing , action , or being , but a defect only : and yet neuerthelesse it is not therefore nothing . For whatsoeuer hath a being , is either E●s Real● & Rationale . Really and positiuely , or else in Reason onely . And vnder those things which are in Reason , are contained not only notions and relations , but also priuations : because they haue not a reall matter and forme out of the vnderstanding . But sinne hath not a positiue and reall being , & yet it hath a being in Reason ( as they terre it . ) For so farre forth it is in the nature of things being , as it may cause a true composition in the mind : and although it doe not exist positiuely , that is , by matter , or forme created ; yet it is priuatiuely : because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that by the remoue or taking away of originall righteousnesse , that doth immediatly and truly follow and exist . Neither doth it follow , as some other naturall habit , or as a pure negation , but as a certaine thing betweene both , that is , a want and absence of the contrarie good .

Some vse to obiect that wee doe teach , that God doth incline vnto sinne and that hee doth positiuely harden the heart . Whereto I answere , that wee allow not a bare permission seuered vtterly from his will , neither doe we atribute a positiue or naturall action vnto God , as though hee did infuse corruption and sinne : and yet we say that hee doth actiuely harden the heart . The action of Gods Prouidence ( as saith Suidas ) in the works of men is threefold . The first is according to his good pleasure , whereby God willeth any work , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . alloweth it , effecteth it , and is therewith delighted : this action is onely in good workes , which haue their beginning in vs from the holy Ghost . The second action of Gods prouidence is of sustaining , wherby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God vpholdeth and maintaineth , the being , and all the faculties , motions , actions and passions of nature which offendeth . Act. 17. 28. In him we liue , and moue , and haue our being . And although God do sustaine nature offending , and the action of nature , yet is hee free from fault ; because he vpholdeth the creature , onely as it is a creature , not as it is euill . For the second cause , as the will of man , can by it selfe doe euilly and corruptly : yet it can doe nothing by it selfe , vnlesse the effect thereof bee reduced to the first cause . As may appeare more plainly by this similitude : A man doth hault by reason that his legge is out of ioynt : now heere are two things to be considered , the very walking or motion it selfe , and his haulting : the haulting proceedes onely from his legge out of ioynt , the walking both from his legge and also from the facultie of mouing . In like manner a man sinning , in that he doth it is of God , but in that he doth euilly , it is of himself . We must therfore heere know that God doth vphold order as it is of nature , but furthereth not the will violently breaking out against the order of the morall law . The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . action of Gods prouidence is according vnto concession , whereby God in the euil worke of man worketh some things holily ; and this last action is threefold . The first is permission : whereby God forsaketh especially the wicked by withdrawing from them his grace , and by leauing them according to their deserts vnto their owne wickednesse , which hee had before restrained , that it might not breake forth to so immoderate libertie . And wee vse commonly to say , that he which permitteth , doth and effecteth some thing : as when the rider giueth the reines vnto his wanton and sporting horse , wee say that hee doth moue and encourage him ; and wee say that the hunter doth put his dog on the game , when as hee letteth him slip . The second action ( as I may so terme it ) is occasionall , whereby God by proffered occasions , in themselues good or indifferent , outwardly draweth foorth , stirreth vp , and bringeth out sinne in those who of themselues openly runne into wickednesse ; to the intent that hee may either iustly punish their knowne impietie , or else discouer it being closely shrouded . The like haue wee ordinarily euen among our selues : for the Physitian by his preseruatiue medicine , stirreth vp , inflameth , and draweth foorth the humours out of the corruption of the bodie . Admit a house be weakely timbred , which being almost now already falne wilere long fall ; and that I doe not with any engines or instruments throw or beate down the same , but onely take away the outward hindrances , and on euery side as it were open a way for the downfall , to the intent , that when it falleth , it may by the greater fall be broken in peeces . After this sort dealeth God with the wicked : and hereupon is it that the law is said to stirre vp and increase sinne in Paul , Rom. 7. 8. This action is done many manner of waies , as when the hindrances of sinne are taken away : when as the way is opened to the committing of one especiall sinne , and not of another : when as obiects are offered , which the vngodly vse as instigations vnto sinne . These obiects , are commandements , threatnings , exhortations , and cogitations either good or indifferent put by God in the mindes of vngodly men , from the which the wicked by reason of his wickednesse doth greedily take an occasion to doe ill . And this is the manner and way truly , whereby wee say that God stirreth man vnto euill , without infusing the least drop or iot of euill . For as in the middle region of the aire the heate groweth stronger by the antiperistasis or repulsion on euery part , from whence proceeds the thunder and lightning : and by the heate round incompassed , the clowdes are condensated and made thicke : euen so the wicked and vngodly when they are stirred vp by wholsome precepts , doe grow more vngodly : and euill doth so much the more begin to delight them , by how much the more they know that it is lesse lawfull for them : according to the saying of the Poet : Nitimur in vetitum semper cupimusque negara : We still endeuour things forbid , and couet that s denide . The third action is a disposing , whereby God through the euill worke of an euill instrument , finisheth his owne worke iustly and holily . As for example : The sale of Ioseph in his brethren was sin : the iust action of God in this euill worke was the foresending of Ioseph into Aegypt for the common good and benefit of Iacobs familie . And from this disposing proceedes it , that God vseth the sins of men ●olily , that hee prouoketh them holily , and ordreth them as the Physition for a medicine ordreth poyson , contrary to the nature thereof : that he ordreth them holily both according to the causes , and beginnings , and also according to the ends and issue : as when he disposeth the work of the diuell infusing corruption , either to the punishment of correction , vengeance , or triall . But concerning these let vs rather giue care to ancient writers . Clemens Strom. lib. 1 Alexandrinus saith : It belongeth to Gods wisedome , vertue , and power , not onely to doe good , which is the nature of God , but also especially to bring vnto some good and profitable end , that which hath been inuented by those which are euill , and vse profitably those things which doe seeme euill . Augustine saith : God maketh and ordaineth iust men : De gen . ad . lit . imperf. cap. 5. but hee maketh not sinners as they are sinners , but ordreth them onely . And againe ; As God is the most excellent creator of good De ciuit . Dei lib. 11. cap. 17. Enchir. ad Laur. c. 101. De cor. & grat . c. 14. natures : so is he the most iust disposer of euill wils . Againe : God verily fulfilleth certaine of his good wils , by the euill wils of euill men . Againe : God by those men which doe those things which hee will not , doth himselfe those things which he will . And againe : God vsing well euen those that are euill as being himselfe absolutely good : so farre foorth as in them lay they did that which God would not ; In this very thing that they did that which was contrarie to Gods will , euen by them his will is done . and againe : Who would not tremble at these iudgements of God , whereby De grat . & lib. arb. c. 21 God doth in the hearts of euill men what soeuer hee will , giuing vnto them according to their deserts ▪ And againe : It is plaine that God worketh in the hearts of men to encline their wils whither soeuer he will , either vnto those things that are good for mercie , or else vnto those things that are euill for their deserts , somtimes verily in his open iudgement , sometimes in his secret iudgement , but euermore in his iust iudgement . And againe : God maketh not euill wils , but vseth them as Cont. Iul. lib. 5. cap. 3. he list , because hee cannot will any thing that is vniust . Fulgentius saith : Although God be not the author of euill thoughts ; yet he is the disposer of euill wils ; and out of the euill worke of euery one , he doth not cease to worke that which is good .

In respect of these diuers actions concerning sinne , it commeth to passe that we finde it said in the Scripture , That God doth harden , doth make blinde , doth deceiue , 2. Sam. 12. 12. & 16. 10. & 24. 1 doth command a worke that is euill , yea and doth the same , and that hee deliuereth ouer to beastly affections , &c.

Thirdly I answere to the aforesaid reproch of this our doctrine , that wee doe vtterly abhorre and detest the Stoicall Fate , because it appointeth an inherent necessitie in things themselues , which should bind euen God himselfe , and all other things , and make them subiect thervnto . For howsoeuer wee doe beleeue that the very decree of God is immutable and therefore necessarie , yet in God himselfe it was most free ( for hee could either not haue decreed that which hee did decree , or else otherwise haue decreed it : I and he addeth to the second causes placed out of God a certaine necessitie , but yet so free a one , as that it is rather to be termed a libertie , then a necessitie . And this shall easily appeare to be as I say , if I shall first shew , what sortes of necessitie there bee , and how farre forth it is agreeable vnto thinges . First therefore , a thing is necessary two waies , absolutely & conditionally . That is obsolutely necessarie which cannot be otherwise , or else whose contrarie is impossible , as that God is omnipotent and iust . And that is conditionally necessarie , which cannot be otherwise , but yet not simply , but by the granting of one or many things : and this kind of necessitie is either by nature , or the commaundement , or decree of God . That is necessarie by nature , which commeth to passe constantly and immutably by reason of that order which God hath set in the nature of things : after this sort is it of necessitie , that fire doe burne , that the earth is carried downeward , and the heauen moued . That is necessarie by commaundement , which is necessarily to be done because God hath commanded it . After this fort it is of necessitie that one vndergoe the office of a magistrate . Rom. 13. 5. That is necessarie by the decree of God , which is so , because God hath foreknowne it , and willed either to effect it , or at the least to permit it . After this sort euery thing in respect of God is necessarie , and the will De ciuit . Dei lib. 5. 〈◊〉 . 8. q. 10. & de genesi ad lit . l. 5. c. 15. of God ( as Augustine saith ) is the necessitie of things . Secondly , necessitie is either of compulsion or infallibility . Necessitie of compulsion , is that which inferreth violence to things by some cause working without , and forciblie constraineth that they doe either this or that . And this indeed is the Stoicall necessitie , that a man Tull. de Finibus . should doe any thing against his will being compelled by force and necessitie . There is also such a like kind of necessitie of the Manichees , condemned by the fathers , who taught that there was no violence or necessitie offred vnto the will by God , nor that it was forced by necessitie to sinne . The necessitie of infallibilitie is that whereby a thing according to the euent shall certainly and immutably come to passe : yet so , as if we consider the cause of a thing by it selfe , it may either not come to passe , or else come otherwise to passe . Of this manner of necessitie wee must vnderstand that principle : Euerie thing that is , when it is , is of necessity . And thus is necessitie distinguished : now will I shew how farre forth it is agreeable to seuerall things . The euents of all things haue reference either to the second causes , or to God , who is the first cause . Now some things in respect of the second causes are necessary , othersome contingent . From causes which are necessarie , must needs proceede that which is necessarie , from those that are free , that which is free , from those that are naturall that which is naturall ; and to bee briefe , such as are the next causes aforegoing , such also is the euent of things . But in respect of God , all things whatsoeuer , are partly changeable , and partly necessarie . In respect of Gods libertie , which doth that which it doth freely , all things are contingent and mutable : howsoeuer according to nature and the order of the next causes , they be necessarie and immutable . In respect of Gods decree , the second causes and the effects of them are all necessarie , howsoeuer in themselues they bee vncertaine and conti 〈◊〉 nt . And yet they are not absolutelie necessarie , but by the supposition of Gods decree , neither are they necessarie by the necessitie of compulsion , but of infallibilitie only , because God ordained before that those things which should come to passe should be . And this kind of necessitie taketh not away the contingencie and libertie of second causes , but rather establisheth and confirmeth it . For that which is free worketh freely , and that which is contingent , worketh contingently , by the necessarie decree of God . Neither doth libertie and necessitie mutually ouerthrow each other , but libertie and compulsion . It is manifest therefore that Gods decree causeth an immutabilitie to all things , of which notwithstanding some , in respect of the next causes , are necessarie , and othersome contingent ; but all of them in respect of Gods liberty mutable . And as the mutabilitie which thinges haue from Gods power , taketh not away the necessitie which they haue from the second causes : so the necessitie of immutabilitie by Gods decree consequently comming to passe , taketh not away the contingencie which they haue from the next causes and Gods libertie . Moreouer wee say , that Gods decree ordaineth the second causes , and the verie libertie it selfe also of mans will , not by compulsion , as if a man should violently throw a stone , but by inclining and gentlie bending them , by obiects outwardlie offred to the vnderstanding ( euen as a sheepe is said to be drawne , when grasse is shewed her being an hungry ) that a man August . de verb. Apost. ser. 2. may choose by his owne free motion , or refuse that which God hath iustly decreed from all eternitie .

These things being granted , it is manifest also what we ought to thinke concerning the fall of Adam . Which truely according to the euent is necessarie by the necessitie of infallibilitie by reason of the forcknowledge and decree of God : yet so as that God is not guiltie of any fault ; because the decree of God howsoeuer it was necessarie in it selfe , yet it planted nothing in Adam , whereby he should fall into sinne , but left him to his owne libertie , not hindring his fall when it might ; and the same fall in respect of mans wil ( which doth that freely that it doth ) came to passe contingently and most freely . But , you will say , that Adam could not withstand Gods will , that is , his decree ; whereto I answere , that euen as he could not , so also hee would not . But , you will say againe he could not will otherwise . Which I confesse to bee true , as touching the act and euent , but not as touching the very power of his will , which was not compelled but of the owne free motion consented vnto the suggestion of the diuell . But to the intent that these things may more plainely bee vnderstood , wee must make distinction betweene three times , the time going before his fall , the present time of his fall , and the time after his fall . In the first moment of time the fal of Adam was necessarie in a double respect : First , by reason of the foreknowledge of God : for that which he foreknew would come to passe , must needes of necessitie come to passe . Secondly , by reason of the permissiue decree of God , that fal was according to the euent necessarie immutably . Honorius Augustodunensis saith , It cannot otherwise Dial. de praed. citat . in Catalogo Illyrici . ●e but that al things must come to passe , which God hath predestinated & foreknowne , seeing that hee onely either doth all things or permitteth them to be done . Hugo de S. victore saith : Sinne followeth of necessitie by Quaest. in Rom. 44. the withdrawing of grace . And the reason hereof is very easie , because euill permitted must come to passe , and cannot otherwise come to passe than God permitteth . For to permit euill , is not to stirre vp the will , and not to bestow on him that is tempted the act of resisting , but to leaue him as it were to himselfe : and he whose will is not stirred vp by God , and to whom the act of resisting is not conferred , howsoeuer he may haue power to withstand : yet can he not actually will to withstand , nor persist for euer in that vprightnesse wherein hee was created , God denying him strength . I confesse truly that this kinde of necessitie as touching the liberty of mans will , was altogether euitable and to be auoided : and yet according to the euent of the action it was ineuitable . Yet I would not that any man should thinke that this necessitie did any way proceede from the decree of God , which did onely follow the decree being granted and admitted ; and Adam in his temptation being destitute of the helpe of God , cast himselfe of his own accord into this same ensuing necessitie of sinning . In the second time , his fall being present , there was another necessitie thereof : because when it was it was of necessitie . In the third time , man drew vnto himselfe by his fault , his nature being now corrupted , another necessitie of sinning , insomuch that he made himselfe the seruant of sin . Bernard saith : I know not after what euill and strange manner , the will it selfe corrupted or changed to worse maketh a necessitie to sinne : and yet the necessitie although it be voluntarie is not able to excuse the will : nor the will , although it bee enticed , to exclude necessitie .

If any man shall say , that by this our platforme many are tied by an ineuitable necessitie to bee damned ; I would haue him giue care to Augustine , who saith : Hold this most stedfastly , and doubt not in De fide ad Pet. cap. 35. any wise that any can perish whom God before the creation of the world , hath of his free goodnesse made vessels of mercie , — or that any of them whom he hath not predestinated to eternall life , can by any meanes be saued . And yet I say that the decree of reprobation doth not cause a necessitie of damnation in any man . For the first act thereof , which is a purpose not to shew mercie , causeth not this necessitie in men , but goeth before it as an antecedent : and man himselfe verily hath brought vpon himselfe this necessitie with his owne most free , yet rebelling will . Now the second act of Reprobation , which is a purpose of condemning , causeth not any necessitie of damnation , but by the sinne of man comming betweene . Moreouer , the necessitie of damnation followeth after the same manner by the foreknowledge of God : and yet this neuer seemed a thing strange vnto any one . But some will say , that the foreknowledge of God doth neuer cause in men any necessitie of damnation , although it doe assuredly foresee the same . And I say also , that Reprobation doth either not at all cause damnation in man , or that it doth not cause it , but for sinne . But it may be obiected : They that are predestinated vnto damnation , cannot be freed by repentance , although they would . Whereto I answere with Augustine : As they did fall by their will , so by their will they are content to lie : and he that turneth himselfe Ar● . 15. away from God , hath both depriued himselfe of will to doe that which is good , and also of power . It doth not therefore follow ( as they imagine which obiect such things ) that God hath taken repentance from those to whom he gaue it not , and hath throwne downe those , whom he hath not taken vp .

Moreouer , the selfe same necessitie followeth of their hypothesis , who affirme a bare permission . For that which God permitteth , the selfe same thing will hee not hinder ▪ and euill , if God hinder not , cannot bee auoyded : and that which cannot be auoyded , shall come to passe infallibly . And therfore euill , permission being once graunted , of necessitie commeth to passe , although most freely on mans part . Whereupon it is plaine , that the decree of God is not more ineuitable , than is the very permission separated from the decree . I doe wish that they would well weigh and consider this , who obiect vnto vs either the Stoicall fate , or the do●ages of the Manichees . For we differ from them as much in certaine iudgement & opinion , as whosoeuer doe differ most . For first , the Stoickes doe tie God vnto the second causes , so that he cannot doe otherwise , then the nature of them will suffer : wee on the other side , doe hold that all second causes do depend vpon and are ordered by God . Secondly , the Stoickes say , that neither God nor second causes can doe otherwise by their nature than they doe : wee say that some second causes , are by Gods ordinance mutable , othersome immutable ; and that God himselfe , can either not doe , that which hee doth , or else doe it otherwise . But now to come to the Manichees , who make two coeternall gods ; we but one . They of their two Gods , make one good , and another euill : we say , that there is one absolutely good & iust God . Thirdly , they wil haue one of their Gods to bee the cause and worker of good things , and the other of euil : we make one true God the creatour and ruler of all things , and working nothing but that which is most good and most iust . Fourthly , they say that they which are created by their good God cannot sinne : we say , that God doth most freely conuert whom hee will , and when they are conuerted , they can neuer in this life perfectly be free from sinnes , but doe sometimes run into such sinnes , as doe grieuously wound the conscience . Fiftly , they say , that they that are created by the euil God simply cannot be conuerted : wee say , that vncleane spirites and men were created both good and holy , but yet they fell by their owne will and fault , and not by any fault but the iust permission of the Creatour , and brought vpon themselues a necessitie of sinning . And although it be true , that man cannot withhold himselfe from sinning , vnlesse God giue him that grace , yet doth he not sin of necessitie , that is , of compulsion , but willingly . And the will hath sufficient libertie if by it selfe or the nature therof it be inclinable to the contrary of that which it chooseth , and doth of the owne accord choose that which it chooseth ; although the same liberty bee gouerned and one way limited by God . Wherefore I am flat of Anselmus opinion , who saith : Although Lib. de concor . grat . & lib. arbitr. it bee of necessity that those things do come to passe which are foreknowne and predestinated ; yet some things foreknowne and predestinated doe not come to passe by that necessitie which goeth before a thing , and causeth is , but by the same necessitie which followeth a thing . For God doth not cause , although he doth praedestinate them , by forcing the will , as by resisting it , but by leauing them in the power thereof . And I am also of Gaudentius his opinion ; who saith : The Iewes Ser. 3. ad Neophy . were willing to doe that euill which they did . And verily , if they had bin vnwilling to doe it they had not done it . And it is a grosse sinne , but to thinke that God , who is not onely good and righteous , but also goodnesse and righteousnesse it selfe , doth either command , or compel any thing to be done , which he condemneth when it is done . But that I may in a word fully deliuer my opinion , if it bee demanded , how the will of God carrieth it selfe to good or euill , I answere : that in a good act God carrieth himselfe positiuely . For first he determineth the euent of good , by willing effectually to worke it ; and secondly , hee inwardly inclineth the will of the creature , to doe that good which it doth . Thirdly , he sometimes laieth a necessitie of immutabilitie on him that doth well , but yet it is ioyned with an exceeding freedome . After this sort the elect Angels doe necessarily obey God , yet not by constraint , but greatly coueting , and with all the strength of their will desiring it , not being thereunto compelled . In an euill act , I say that God carrieth himselfe priuatiuely ; not by a logical , but a natural priuation foregoing the habit . For first he willeth that euill come to passe , not by doing it himselfe , but by willing not to hinder it to be done by others . Secondly , he doth not inwardly incline the will to doe euill , but he forsaketh , and outwardly offereth obiects which are good in themselues . Thirdly , God laieth not on vs any necessitie , but a desertion , or want of grace , to which being imposed , followeth the necessitie of sinning , not as the effect doth his cause , but as the defect doth him that forsaketh . And this I am resolued on , that Gods decree doth altogether order euery euent , partly by inclining and gently bending the will in all things that are good ; and partly by forsaking it in things that are euill : and yet the will of the creature left vnto it selfe , is carried headlong of the owne accord , not of necessitie in it selfe , but contingently that way which the decree of God determined from eternitie . We therefore ( thankes be giuen vnto God ) doe with all our hearts renounce the doting follies of the Stoickes and the Manichees .

The fourth Crimination is , That wee doe teach , that the greatest part of mankinde is depriued of Christ and all sauing grace .

Answere . 1.

It might happily seeme a rigorous course that some should bee depriued of Christ , if so bee that they had neuer at any time nor any where receiued sauing grace . But all and euery one receiued holinesse and happinesse in Adam , together with abilitie to perseuere and remaine in the some holy and happie estate , if they had would . But Adam would not ; but did of his owne accord cast away that grace which was bestowed on him by his Creator : for which being lost , it is a wonder , that all without exception are not damned . And therefore it may seeme the lesse strange to any one , if grace by Christ bee againe bestowed vpon one , and not vpon another .

Secondly I answere , that wee doe acknowledge with glad mindes that Christ died for all ( the scripture auerring so much ) : but we vtterly deny , that he died for all and euer one alike in respect of God , or , as well for the damned as elect , and that effectually on Gods part . For first let vs weigh well the words of Christ : I neuer knew you : depart from me yee workers of iniquitie . Matth. 7. 25 Now to know with God is to acknowledge ; and therefore , whom Christ neuer knew , hee neuer acknowledged for his . And those whom he hath not sometime acknowledged , he neuer bought or redeemed with the price of his bloud . And therefore well saith Gregorie : Not to know with God is to reiect . Againe , if al and euery one be effectually redeemed , al and euery one are reconciled vnto God . Because that the forgiuenesse of sinnes and the satisfaction for the same are inseparably ioyned together . Yea and Paul placeth Eph. 1. 7. & Col. 1. 14. redemption in the remission of sins , where he saith : By whom we haue redemption through his bloud , euen the forgiuenesse of sinnes . Very well therefore saith Prosper : As it is not sufficient for the renewing Lib. 1. resp. pro Aug. obiect . 9. of men , that Christ Iesus was borne man , vnlesse they bee renued also in the same spirit , whereof he was borne : so it is not sufficient for mans redemption that Christ Iesus was crucified , vnlesse wee die together and be buried with him in baptisme . Of these premises therfore I frame this assumption : But al are not reconciled vnto God , neither doe all receiue remission of sinnes : for then all men were blessed ; and it were not possible , Psal. 32. 1. for them to perish : which thing to affirme of all and euery one , is very grosse . Thirdly , Christ gaue himselfe that hee Tit. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . might● sanctifie vnto himselfe a people peculiar , that is , as a precious treasure and his owne gotten good selected and chosen from among other : therefore it was not Christs purpose , to giue himselfe for a ●ansome for all & euery one alike . Fourthlie , for whom redemption it ordained , to them al is giuen on Gods part the making of them sonnes by Christ : but the making of sonnes , or Adoption is not graunted to all and euery one , euen on Gods part . For Iohn . 1. 12. the power of the Adoption wherby a man is made of the child of wrath the child of God , is only giuen to those that beleeue and De Correp . & grat . c. 9. apprehend Christ . They are ( saith Augustine ) the children of God , who are not as yet so vnto vs , and yet they are so vnto God ; because that by beleeuing they should afterwardes bee so through the preaching of the Gospell : and yet before this was so , they were engrauen the children of God , by a stedfast and immutable stabilitie , in the register of their father . And againe there are some which in respect euen of some present or temporall grace which they haue receiued , are said by vs i● bee the children of God , and yet are they not so vnto God . Fiftly : None are truely redeemed on Gods part , but they who are freed from sinne , both according to the power that it hath to cause damnation , and also according to the power that it hath to reigne in them . In this do the antient fathers agree : for Augustine saith : By this mediatour God sheweth that he De Corre● . 〈◊〉 grat . c. 11 doth make them of euill men eternally good , whom he hath redeemed with his blood . And againe : Those whom he would make his brethren , he freed and made them fellow heires . Tr●ct . in Ioh. 2. & 7. 7 And againe : Christ will haue no partaker in that which hee hath bought , but will possesse it wholly to himselfe , and to that end gaue hee so great a price , that hee might onely possesse the same . Isychius saith , Christ ●n Leuit. lib. 1. c. 23. In Psal. 64. who suffered for vs , hath freed vs from sinne and the bondage thereof . Remigius saith : Thou art the reconciler , thou art the reconcilement , and blessed shall they bee for whom thou shalt make reconciliation . Out of these I thus conclude : all and euery one are not redeemed according to both the aforesaid powers of sinne . For let vs grant that on Gods part they are freed from damnation : yet they are not in such measure indued with grace , as that sinne shall no more reigne in them . Christ therefore is but onely the halfe redeemer of these ; and for that cause not a redeemer . Lastly , let vs diligently consider the iudgement of ancient writers . Ambrose saith : If thou beleeuest De fide ad Gratian. not , Christ came not downe for thee , Neither did he suffer for thee . Augustine saith : Euery one that is generated is damned , and no one is freed vnlesse he be regenerated . Ser. 14. de verb. Apost. & ser. 20. de verb. Apost. And againe : It is well said , I will haue mercie on whom I will haue mercie . For if the whole world being in thraldome , and in the power of sinne , and most iustly ordained to punishment , bee neuerthelesse in part by Gods mercie freed : who can say vnto God , why dost thou condemne the world ? And againe : He that hath bought vs at so deere a price , will not that we whom he hath bought should bee Serm. 109. destroyed . God hath giuen a great price and bought those whom he quickneth . And again : Of whose mercie is it but of his who hath sent Iesus Christ into this world to saue sinners , Denat . & grat . cont. Pel. cap. 5. whom he hath both foreknowne and predestinated , and called , and iustified , and glorified . Bernard saith : Christ needed none of Ser. 4. de natali . these : neither did hee any of these things in regard of himselfe , but rather in regard of the elect — : they were not directly the Iewes to whom he was sent , but the Elect for whom hee was sent . Haimo saith : Euen as by one man death & sin came generally to our condemnation : Comment. in Rom. c. 5. so by the one iustice of man , which is , of Christ , to all men elected and predestinated to eternall life came grace to the iustification of life . And againe : He tooke not away in the Ibid. elect onely originall , but also actuall sinnes : and therefore grace and the gift through grace did 〈◊〉 downe vnto the elect . Aquin as Summa de verit . M●t. 26 q 7. faith : Christ merit according to the sufficiencie carrieth it selfe indifferently to all but not according to the efficacy . Which happeneth , — partly by Gods election , through which the effect of Christs me , its is mercifully bestowed on some , and partly by the iust iudgement of God withdrawne from other some .

Obiect . I. Against this it is thus obiected : The Scripture affirmeth that Christ redeemed the world . Whereto I answer : That this word ( world ) in the writings of the Apostles doth not signifie both all and euery man that descended from Adam , but all nations in this last age of the world . God ( saith Paul ) was reconciling the world vnto him in Christ . What meaneth 1. Cor. 15. cap. 18. this word world in this place ? Surely not all men of al ages , but the Gentiles which were to bee called after the ascension of Christ , as Paul plainly explaining his own minde sheweth , Rom. 11. 12. Wherefore if the fall of them be the riches of the world , and the diminishing of them the riches of the Gentiles , how much more shall their abundance be ? And againe in the 15. verse : If the casting away of them , ( that is , of the Iewes ) be the reconciling of the world ; what shall the receiuing be but life from the dead ? In these very words he plainly sheweth , that the reconciliation of the world is the reconciliation of the Gentiles after the casting away of the Iewes . And hereby it is most manifest , that all the like places of Scripture , which many doe think to make for the vniuersall redemption of all and euery one , are to be vnderstood of some men to be called but of euery nation and countrie after the death of Christ . And hereunto also let vs ioyne the answere of Augustine : He calleth oftentimes euen the Tract. 87. in Ioan. Church it selfe by the name of the world● according vnto that , God was reconciling the world vnto himselfe in Christ : and againe , the Son of man came not to iudge the world , but that the world might be saued through him . And Iohn saith in his Epistle , Wee haue an aduocate with the Father Iesus Christ the iust , and hee is the reconciler of our sinnes , and not onely of ours , but also of the whole world . Therefore the whole world is the Church , and the whole world hateth the Church . Therefore the world hateth the world , the malignant world the reconciled world , the damned the saued , and the defited that which is cleansed . But this world , which God in Christ reconcileth vnto himselfe , and which by Christ is saued , and to which all sin is through Christ pardoned , is elected out of the malignant , damned , and defiled world . Rupertus saith : The world surely , which God Comment. in Ioan. lib. 3. cap. 3. In 〈◊〉 . Cor. 〈◊〉 . loued , we vnderstand to be mankinde , that is , the liuing and the dead : the dead , which in faith looked for his comming ; the liuing , who should beleeue in him , whether they were of the Iewes or of the Gentiles . For so he saith without any distinction either of Iew or Gentile vniuersally , that euery one that beleeueth in him shall not porish , but haue life euerlasting . And the common glosse expoundeth the world , those that be the elect of the world .

Obiect . II. Saint Paul saith , that God 1. Tim. 2. 4. will that all men bee saued and come to the knowledge of the truth . I answere , first , that the place is not to be vnderstood , of al the posteritie of Adam , but properly of those which liue in the last age of the world . This I proue by conferring of the like places , wherein Paul doth plentifullie shew his meaning . Act. 17. 30. And the time of this ignorance God regarded not , but * * Mark well the rest●aining forme of speech , for it is as much as if he had said , God now willeth that all me shuld repent . Now hee admonisheth all men euery where to repent . Rom. 16. 25. — by the reuelation of the mystery which was kept secret since the world began . 26. But Now is opened and published — for the obedience of faith among all nations . Coloss. 1. ●6 . The mysterie which was hid since the world began and from all ages , is Now made manifest vnto the Saints . 27. To whom God would make knowne Christ — ; whom we preach , admonishing euery man and teaching euery man , that we may present all men perfect in Christ Iesus . And in the second epistle to the Corinth . the 6. chap. and the second verse , he expoundeth that place of Isaias , where it is said : In an acceptable time haue I heard thee , and in a day of saluation haue I helped thee , and I will preserue thee : and will giue thee for a couenant of the people that thou maist raise vp the earth , — that thou maist say to the prisoners , go● foorth ; after this fashion : Behold , Now , saith hee , the accepted time , ( that is , the time of the new Testament ) behold Now the day of saluation . Saint Peter saith : Saluation 1. Pet. 2. 20. ordained to bee declared in the last times : concerning which the Prophets which did prophecie of the grace which should afterward come to you , haue searched and inquired . And Christ himselfe saith most plainly of all , When I shall be lifted vp from Ioh. 12. 32. the earth , I will draw all things vnto me . I therefore grant , that God willeth that all should be saued : but that God both willeth , and that he hath Alwaies willed that all men in all ages should bee saued , I vtterly denie , neither hath Paul said so much : and among the ancient writers they which seeme to affirme so much , doe notwithstanding in these kinde of speeches doubtfully affirme it : I doe imagine that it may with reason and religion bee beleeued : Auth. de vocat . gent. l. 2 cap. 8. Bellar 〈◊〉 de grat . & lib. arb. lib. 3. cap. 5. I doe not thinke it irreligion to beleeue it : It may propably and religiously bee beleeued .

Secondly I answer : That God will that all men bee saued , that is to say , of those that are saued . So saith Augustine : Euen as it is said : that all shall be quickoned in Ep. 107 ad Vitalem . Christ , although very many be punished by eternall death : because all whosoeuer they are that doe receiue eternall life , doe not receiue it but in Christ : so is it said , that God will haue all men to be saued , although he will haue many not to be saued : because all who are saued , are not saued but by him willing it . And againe : When wee reade in the holie Scriptures , that God will haue all men to bee Enchir. ad Laur. c. 103. saued , although wee know assuredly that all 〈◊〉 en are not saued , yet ought we not therfore to de●●gate any thing from the omnipotent will of God : but thus to vnderstand that which is written , Who will haue all men to be saued , as if it should be said , that no man was saued , but hee whom God would haue to bee saued : not that there is no man whom he will not haue saued . Hay 〈◊〉 o saith : God will haue all men to bee saued . Let vs then aske In c. 〈◊〉 . ep. 1. ad Tim. what is the reason why all men are not saued . To which , answere must bee made , that that saying in the Psalm is true , He spake the word and they were made . In like manner he will saue all men who are saued , and who by his mercie desire to bee saued . For the Apostle put the whole for the part , as it is in the Gospell where the Lord saith , If I be lifted vp from the earth , I will draw all vnto me . For he hath not drawne neither doth hee draw all men vnto him , but All that are elect , and of all sortes , and nations .

Thirdly I answer , that God will not haue euery one of euery kind , but the kindes of euery one to bee saued ; that is to say , of euery estate and condition some . Augustine saith : This very saying , Who will Euchir . ad . Laur. c. 103 haue all men to be saued , is so said , not because there is no man whom hee would haue damned , who would not doe any powerfull miracles among them , who hee saith would haue repented if hee had : but that wee by all men , may vnderstand euery sort of men , by what differences so euer distinguished , whether they be Kings or subiects , noble or ignoble , high or low , learned or vnlearned , strong or weake , witty , dull spirited or foolish , rich , poore or meane men or women , infants or children , youths or yong men , middle aged men or old men , in all languages , in all trades , in all conditions , in all professions , in the innumerable variety of wills and consciences , and what other differences soeuer there is among men . These things saith hee , very truely and rightly , for this word , All , is sometime taken distributiuely , and then it signifieth euery seuerall and particular person : and Paul to the entent that hee might signifie 2. Thess. 〈◊〉 . 3 this , ioyneth the word euery one with the word all . It is also often taken collectiuelie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and then it signifieth any , and not eueone : as when Christ is said to haue healed euery disease , that is , any disease . The Matth. 9. 35 double signification of this word Aristotle also obserued . This word All ( saith he ) is Pol. lib. 2. cap. 2. taken two waies , first for euery one — and secondly the word Al is vsed , when it doth not signifie euery one : It is plaine therefore that the word All hath a doubtfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Comment. ad Eph. c. 1. signification . And of this minde also is Saint Ierome : It is like vnto that ( saith he ) which is in the Psalme : — euery man is a lier . If euery man be a lier , then is he also a lier which speaketh it , and if hee bee a lier which speaketh it , then is not that true which he speaketh , namely that euery man is a lier . But , if this saying be true , these words Euerie man doth lye , are ( as I saide before ) to bee vnderstood after this sort , A great part of men are liers . And the Apostle writeth elsewhere , Teaching euery man : and again , Admonishing Comment. ad Rom. c. 5. euery man : not that he taught all men , ( for how many are there yet at this day which haue neither heard of the Apostles doctrine , nor yet so much as his name ? ) but that hee should teach and admonish all that are in the Church . Sedulius also saith : Many In epist. ad Rom. 6. 5. and all in Paul are one .

Fourthly , S. Paul speaketh in this place according to the charitable iudgement of Christians : and not according to the iudgement of secret and infallible certaintie . Like vnto this , is that also that he calleth the faithfull in seuerall Churches men elected ; amongst whom there were many which afterward fell away from the faith . And yet is not the Apostle deceiued ; for it is one thing to speake , according to his owne affection : and another thing to speake , as the matter is according as it is indeede . Augustine saith : We ought so charitably to be affected , as to De Correp . & grat . c. ●5 wish that all men be saued : as men that know not who appertaine to the number of those that are predestinated , and who doe not . And againe : We must as much as in vs hath , Cap. 1● . being vnable to distinguish those that are predestinated , from those that are not , desire that all men be saued , and vse sharpe correction vnto all with an entent to heale them that they perish not .

Hence it appeareth what we ought to thinke of Damascene his opinion , who diuideth the will of God into his precedent and consequent will . He calleth that his precedent will , whereby God , as he that is absolutely good , willeth to bestow all good things , yea blessednes it selfe vpon the creature ; and by this will hee affirmeth , that God willeth that all men should bee saued , and attaine vnto his kingdome : because hee made vs not to punish vs , but that he might make vs partakers of his goodnesse , as being good himselfe . But his consequent will is that , whereby for some certaine circumstances of the creature , he absolutely willeth this or that : and by this will , hee saith , that God willeth that man should be damned for sinne , because he is inst. And indeede this distinction in it selfe is to be allowed , but that is not a very fit example , which hee hath set downe or alleaged , concerning his precedent will . For there seemeth not to bee in God such a will , or ( as they Optatiua voluntar . vse to terme it ) such a wishing will , whereby he will indefinitely and vpon condition , that all and euery man of all ages should bee saued . For first , it argueth a finite power and insufficiencie in him that willeth . For whatsoeuer any one desireth and earnestly willeth , that will be bring to passe , vnlesse hee be hindred . As for example : The Merchant desireth and earnestly willeth to saue his ware : but being forced by a tempest , to the entent that himselfe may escape , hee doth absolutely will to cast them into the sea . Yea indeede this kinde of will seemeth to argue weaknes , because God willeth that , which shall not come to passe . But you will say , that this will is conditionall ; that is , that God will that they be saued , if they shall beleeue . And I say first , that the will of God stands doubtfull , vntill the condition bee fulfilled , & that the first cause is by this meanes held in suspence by the second causes : moreouer there is giuen vnto men a free will either to beleeue or not to beleeue : that is , flexible and inclinable both waies , either by grace , or by nature : both which things are false , as I will afterwards shew . And therfore , this will is rather a humane will than a diuine . Heare what Anselmus saith : The will of God is taken foure manner of waies by the principall Doctors : first , for Lib. de volunt . Dei . the knowlddge of God : then for the will of the Saints , who will in charitie that euen the vniust should be saued : againe , for humane reason : and lastly for Gods Commandements . Secondly , this conditionall will seemeth idle and vnnecessarie , especially in him whose power is infinite ; because if hee earnestly willed , hee would verily doe a thing , when he might without hindrance . Thirdly , Gods wil is not such concerning the Angels , whereby he willeth that all of them should be saued : therefore , it may well bee demanded , whether his will bee such concerning man . Fourthly , if God will that all men , as they are men , bee saued : in like manner hee will that all sinners , as they are sinners , be damned ; which is absurd . Fiftly , that will which cannot bee resisted , is absolute : but Gods Antecedent or first will cannot bee resisted : Rom. 9. 19. For there Paul speaketh of the will that goeth before all causes . Therefore , the precedent will is absolute . And this will I make manifest after another manner : the will of God is that some should beleeue and perseuere , and that othersome should bee forsaken either not beleeuing or not perseuering . You will aske me happely how I know this . I answere , by the euent . For as touching the euent some beleeue , and some doe not beleeue . But to beleeue and to perseuere is a certaine kind of good action ; and on the contrarie not to beleeue , or not to perseuere is an euill action . And euery thing that is good , is , through the effectuall will of God ; and so farre foorth as there is , or existeth that which is good , so farre foorth God willeth it , and maketh it to exist by willing it . And that euill , which commeth to passe , commeth to passe , God not hindring it ; and because God will not hinder it , therefore consequently it commeth to passe . Hereupon , it is certaine , that God willeth that some should beleeue , and perseuere vnto the end , and that othersome doe not so ; yea euen without any condition : and no reason can be rendred , wherefore he willeth this . Therefore this will is both absolute and first : and therefore that vniuersall precedent will concerning the saluation of all and euery one in Christ , is counterfeite and fained . Sixtly , the ground of this opinion , is that foresaid place of Paul , which I haue alreadie shewed to be misunderstood . And yet , that place laieth not down vnto vs any conditional but an absolute will . For there it is first affirmed , that God will haue all men to be saued : afterwards , that he will haue all men to come to the knowledge of the truth , that is , vnto faith , because by applying faith to the word of God we acknowledge the truth . Where is now then that condition of faith ? Lastly , against Damascene I oppose Augustine : who to the Pelagians vrging this Hypog . lib. 6 cap. 8. place of scripture , God will that all men be saued , maketh a double answere : first hee denieth that it is not generally to bee vnderstood of the vniuersalitie of men , and that by this argument : That which God willeth he effecteth : but hee doth not generally saue all men ; therefore hee willeth not . Secondly , hee faith that the place is to be vnderstood of them which are actually saued : because all men which are saued , are saued by the will of God . Againe , I oppose against him Prosper also , who saith : If the will of God concerning Respon. pro August . lib. 1 〈◊〉 . 8. the vniuersall sauing of mankinde , and the calling them to the knowledge of the truth , is to bee affirmed so indifferent throughout all ages , as that it shall be said to ouerpasse no man in what place soeuer , Gods impenetrable and deepe iudgements receiue a great blow . And againe : Wee cannot say that there is the calling of grace , whereas there is as yet no regeneration of the mother the Church . And againe : Hee forbad the Apostles to preach the Gospell vnto some people ; and now as yet he suffereth some people to liue out of his grace . Also I oppose Thomas Aq●ina● Quest ●3 . in su● , art. 3. against him , who saith : But such some man , God loueth all men : Whereto I answere , that it is true so farre foorth as hee willeth some good to all : and yet hee willeth not euery thing that is good to all , that is eternall life : and therein hee is said to hate and reiect them . To conclude , I oppose against Him Hugo de sanct. vict. Who will ( saith he ) that all men be saued , according Annot. in 1. Tim. cap. 2. to Ambrose , if they themselues will . But are there not many who would be saued , and yet are not saued ? — or thus , he offereth grace vnto all , by which , if they will , they may bee saued . But how is this solution true , are there not and haue there not bin many , which neuer heard so much as a word of preaching ?

Obiect . III. That which euery one is bound to beleeue is true : but euery one is bound to beleeue that he is effectuallie redeemed by Christ : therefore it is manifest that euery one euen the reprobate is effectually redeemed by the death of Christ . Whereto I answere : that the termini or parts of the proposition are to be distinguished : that which euery one is bound to beleeue , is true according to the intention of God that bindeth : but it is not alwaies true according to the euent . Ionas preached , and therefore hee was bound to beleeue , Yet fortie daies , and Niuiue shall bee destroyed : but this was not true according to the euent . The assumption also must bee distinguished . Euerie one in the Church , by Gods commandement ( Beleeue the Gospell ) is bound to beleeue that he is redeemed by Christ : yea euen the reprobate as well as the elect , but yet notwithstanding in a diuers and different respect . The elect is bound to beleeue that by beleeuing hee shall bee made partaker of election : the Reprobate , that by not beleeuing hee may bee made vnexcusable , euen by the intention of God . For God sometimes giueth a commandement not that it should be actually done , but that men may bee tried , that they performe outward discipline , and that they may be conuicted of their naturall infidelitie , and bee made vnexcusable of all their sinnes before God in the last iudgement . For thus I distinguish of Gods commaundement : there is a certaine commaundement of obedience , the performance whereof God willeth in all : hither are referred the commaundements of the morall law . There is also a certaine commaundement of triall , as the commaundement of sacrifysing Isaac : Gen. 22. 〈◊〉 whereas God willeth not the act it selfe , but onlie the manifestation of obedience . And therefore God must not bee said to mocke men , if by the word preached hee doe outwardly call those , whom hee will not haue to be saued : for by this meanes hee sheweth vnto them the riches of his grace , and declareth that they perish by their owne fault , because they will not receiue saluation offered . But you will say they cannot : I confesse as much , but that inabilitie whereby they cannot , is voluntarie , and borne together with vs , not infused into vs by God : and therefore it cannot be excused . Very well therefore saith Bernard : The master knew well , that the weightinesse of the commandement exceeded Ser. 40. in Cant. the strength of man : but he thought i● expedient euen in this , that it put them in remembrance of their owne insufficiency , — Therefore by commaunding things impossible , hee makes not men s●arners from the trueth , but humbleth them that euery mouth may bee stopped . So saith Augustine de grat . & lib. arbit. cap. 43. Secondly , I answere : that that which euery one is bound to beleeue is true , vnlesse any one shall by his owne vnbeleefe hinder himselfe ; this doth the reprobate by his owne inborne infidelitie . Thirdly I answer , that the argument doth follow twice affirmatiuely in both propositions . For the termini or parts of the proposition are thus to bee turned : That is true , that euery one is bound to beleeue , but euery one is bound to beleeue that he is redeemed by Christ . Therfore that is true .

Obiect . IIII. The fathers which beleeued aright doe affirme that Christ redeemed all & the whole world . Ans. Whereas they write that Christ redeemed all men and the world , their meaning is , that hee did it according vnto sufficiencie , and the common cause , and common nature of all , which Christ did take vpon him : and not effectually on Gods part . This very thing doth Prosper make plaine : All men ( saith he ) are rightly said to be redeemed , in respect of the one nature of all , and the one Resp. ad obiect . vin. l. 〈◊〉 . ob . 〈◊〉 . cause of all , which our Lord did truely take vpon him : and yet all are not deliuered from captiuitie : The proprietie of redemption without doubt belongeth vnto them for whom the prince of the world is sent abroad : — whose death was not so bestowed for mankind , as that it should also pertaine vnto the redemption of them , who were not to bee regenerated . And againe he saith : Our Sauiour may fitly be said to be crucified for the Ad Capit. Gall. cap 9. redemption of all the world , both in respect that he truely tooke vpon him the nature of man , and also in respect of the common or generall perdition in the first man : and yet he may be said to be crucified only for those , vnto whom his death was auaileable . Moreouer the fathers speake of the vniuersalitie , and of the world of beleeuers . So saith he that is the Author of the calling of the Gentils . The people of God ( saith he ) haue their Lib. 1. cap. 〈◊〉 fulnesse ?

And thus much for the efficacie and greatnesse of Christs death : Now as concerning grace : I say , that that is diuerslie distinguished . For first , it is either restrayning , or renewing . The restrayning grace is that , whereby the inbred corruption of the hart , is not therby vtterly diminished and taken away , but in some is restrained more , in some lesse , that it breake not violently forth into action : and it is giuen onely for a testimonie vnto man , and to preserue order amongst men in a politique societie : and this kind of grace is generall , that is , belonging to all and euery man , amongst whome some doe exceed othersome in the giftes of ciuill virtues : and there is no man , in whom God doth not more or lesse restraine his naturall corruption . Now renewing or Christian grace ( as auncient writers doe vsuallie call it ) is that whereby man hath power giuen him to beleeue and repent , both in respect of will , and power : and it is vniuersall in respect of those that beleeue , but indefinit in respect of all and euerie man . Thus we teach , thus we beleeue .

Secondly , Grace is either naturall , or De praed. sanct. cap. 5. supernatural : as Augustine himselfe teacheth . Naturall grace is that , which is bestowed on man together with nature : and this is either of nature perfect or corrupt . Perfect , as the image of God , or righteousnesse bestowed on Adam in his creation . This grace belonged genenerally vnto all , because we all were in Adam : and whatsoeuer hee receiued that was good , he receiued it both for himsel● and his posteritie . The grace of nature corrupted is a natural inlightning ( whereof Iohn speaketh : He enlightneth euery man that commeth into the world ) yea and euery Ioh. 1. 9. naturall gift . And these gifts truly by that order which God hath made in nature , are due and belonging vnto nature . But that Grace which is supernaturall , is not due vnto nature , especially vnto nature corrupted , but is bestowed by speciall grace , and therefore is speciall . This the ancient writers affirme . Augustine saith : Nature is common to al , but not grace : and he only acknowledgeth De verb , Apost. ser. 11. a twofold grace ; namely that common grace of nature , wherby we are made men : and Christian grace , wherby in Christ we are againe borne new men . And hee is of opinion , that some that doe not beleeue in Christ , do not sinne : which is a thing notwithstanding very vngodlie and vntrue , if grace bee as generall as nature . Let vs well weigh his words : In that he hath ( saith he ) added : Now they are Tract. 89. in Iohan. inexcusable for their sinne : it may mooue men to aske : whether those vnto whom Christ hath not come nor spoken may haue any excuse for their sinne . — To this question according to my vnderstanding I make answer : that they cannot bee inexcusable for euery sinne which they haue committed , but for this sinne that they haue not beleeued , vnto whom Christ did not come , and vnto whom hee did not speake . But they are not in this number vnto whom hee hath spoken in his disciples , and by his disciples , which he also now doth . For he came vnto the Gentils by his Church , — It remaines for vs to demaund , whether they can haue this excuse , which haue bin or are preuented by death , before Christ came in his Church to the gentiles , and before they heard his Gospell . I answere that without doubt they may , but they cannot therefore escape damnation : for whosoeuer haue sinned without the law shall also perish without the law . Againe hee saith : Onely grace distinguisheth Enchir. c. 99 those that are saued , from those that , are damned , who were enwrapped in one lumpe of corruption by one common cause from the beginning . Chrysostome saith : The grace of God commeth vnto euery one , but it remaineth Lib. de compun●● . cord , with them who doe worthily fulfill those things which are in their power : departing quickely from them , which doe not wel behaue themselues : neither doth it at all come vnto those , who doe not so much as begin to turne vnto the Lord . Gregorie saith : The Gentiles did not any way worship God , neither shewed they any signe or token of any good worke ▪ for indeede they were * * But if grace be vniuersall , there had alwaies been some Church among the Gentiles , although secret and hidden : for it is not likely that all had cast away grace or that they had vsed it ●uilly . Expos. in 1. Reg. cap. 14. forsaken . Amongst whom because there was no lawgiuer , nor no one that did according to reason seeke after God , there was not as it were a man , but all liued as it were like beasts . And afterwards he saith : When our redeemer came he so receiued the calling of grace , as that there was not before in it the life of prophecie . And againe : Teachers holding their tongues , the diuels goe into their place : because none doe perish by the silence of the pastours , but they who are not predestinated vnto eternall life . For they are places for the diuels , because in Gods foreknowledge they are not preordained vnto Gods taber●acle . Hereupon is it said that when the P●stours did preach : as manie as were predestinated vnto eternall life did beleeue . And hereupon saith Paul , whom hee hath predestinated , those hath he called . Herevpon it is , that the Apostles desirous to go into Asia , were forbidden by the holy Ghost . They therefore , which are not predestinated , whether they heare the words of the preachers , or whether they do not heare them , cannot be called vnto Gods tabernacle . And againe ▪ Sometimes the preachers are silent by Gods dispensation , that they holding their peace , they which are not the Lordes , may be receiued of euill spirits . Beda saith : He goeth to Lib. 1. in Is●i . cap. 1. visit and enlighten their harts whom he hath predestinated to eternall life , forsaking those whom he kneweth to be none of his owne . Anastasius saith : The Church in the former Lib. 1. contemp . in Hexam , l. 10 state of error being without eyes and blind , did neither see from the beginning , neither was it seene a● all by God . And againe : All other kindes of faith which are in the world are dead as ●●so the motions of those people and gentiles which are dead , as they which had not in them him who said , I am the life . Neither doe they regenerate and quicken their people and children , by the wombe of water and the spirit ; but are fruitlesse , and bere●● of the well of life , and n●t enioying the water which is liuely and streameth vnto eternall life . Therefore that Church which is his is onely termed the life and mother of all the liuing . Hugo de Sanct. vict. saith : In I●● ▪ 〈◊〉 . ●5 . Some of those who were before the comming of Christ , if they had not had some other sinne , they should noo haue been damned , for that they did not beleeue in Christ , because they haue an excuse for that sinne . And againe : What if thou shouldest enter into In Soli●oquio dearra 〈◊〉 . consideration how many and how excellent in comparison of thee are castawaies , which could not attaine vnto this grace which is giuen vnto thee ? Surely thou hast heard how many generations of men from the beginning euen vntill this day haue passed away , who are all without the knowledge of God and the price of his redemption tumbled downe into the gulfe of euerlasting destruction . Thy red●emer and louer hath preferred thee before all those , in as much as he hath giuen thee this grace , which none of them was worth●e 〈◊〉 ▪ receiue . And what wilt thou say ? wherfore doest thou think that thou are preferred before them all ? hast thou been more valiant ? hast thou bin more wise ? hast , thou ●inne more noble ? hast thou ●in more rich then they , all ? because thou hast obtaitained this spee●all fauour aboue them all ? how many valiant men ? how many wise men ? how many noble men ? how many rich men haue there bin , and yet they are all forsaken , and haue p●●●shed like castawayes . Thou only 〈◊〉 receiued before them all ; and yet thou can●● ●ot finde out any cause why thou shouldest thus be 〈◊〉 withall , besides the free fa●our of thy Saniour .

Hithe●●● I haue opened and defended our opinion of pred●stination . I will now ●ri●fely examine another di●●enting with this in many things , hauing taken it with as much diligence as I could , out of the publique writings of many ●●en : and to this end , I doe thus briefly propound it .

First , God created all and euery man in 〈◊〉 to eternall life .

Secondly , he foresav● the fall .

Thirdly , because he is by nature gentle and good , he doth ●eriooshe will that all men after the fall should be saued , and come to the knowledge of the truth : and therefore willeth to giue all the furthe●ances both of nature and grace that they may be saued ; but yet indefinitely , if they themselues shall beleeue . This will of God ( they say ) is predes●ination , and the same with the written Gospell : The rule of this wil is ; Whosoeuer shal beleeue shal be saued ; He that wil not beleeus shall be d●mned ▪

Lastly , Election is according to the foreknowledge of future faith , ( which notwithstanding may be lost vtterly for a time , as some say ; or finallie and for euer , as some others will ) and reprobation is according to the foreknowledge of infidelitie , or the contempt of the Gospel .

This platforme is in very truth ( so far as , I can iudge of is by the scriptures ) a meere inuention of mans wit : which will appeare by the manifold errours therein contained .

First , by this platforme or groundwork Error 1. there followeth a certaine vniuersall reprobation , and that a very absurd and strange one . For if there bee ( as they doe affirme ) an vniuersall election , whereby God willeth that all men shall be saued in definitely , if they doe beleeue : he willeth also by the like reason that all and each one should be damned if they do not beleeue . But this reprobation is no where to be found in the scriptures . Yea hence refolloweth that God being alike affected to all , and seriously willing the conuersion and saluation of all , doth neither chuse nor refuse any man .

From hence also it followeth , that God Error 2. hath in vaine propounded with himselfe the supreme & absolute end of his counsels , which is to communicate his goodnesse in true selicitie euen to euery man . For if we consider the cuent , he doth not communicate his goodnesse and eternall life vnto very many , which is otherwise than he purposed , namely vnto those that are damned . But we are in no case to say that the supreme end of Gods counsels , either haue an vncertaine euent , or are in vaine propounded .

Thirdly , this platforme attributed vnto God a certaine ordered and fitted will , Error 3. which doth wholy depend on mans will . Thou saist that God willeth that all men whatsoeuer should bee saued by Christ . Very well : Tell me therefore why they are not saued . They themselues will not , thou first . Yea wis . What is this but to set the creature in the throne of almightie God the Creator , against the order of nature and of all causes ? For the first cause , which indeede is Gods will , ought to order and dispose the act of the second cause . And therefore wee must not giue vnto God a will that is ordered by the will of the creature ; especially considering that all order in heauen and in earth whatsoeuer proceedeth from him . That which ordereth all things , is ordered of none . Moreouer , men after this sort are elected of themselues , by receiuing of Gods grace being offied , by the assistance of common grace : and are also reiected of themselues by refusing of grace offred : and men themselues shall be the makers and framers of their owne election and reprobation : and God who chuseth is not so much to be praised , as the men that do receiue and embrace the blessing offered .

Fourthly , this platforme laies downe a determinate spreknowledge about the Error 4. euill of fault , without any decree going before concerning the euent of the fault ; which cannot be . A definite foreknowledge is not the cause of that thing which is to be , but the thing which shal be is the cause of the foreknowledge thereof . For the thing which shall be followes not the foreknowledge of it , but foreknowledge followeth the thing which shall be , as Iustinus taught . For God doth first decree a Quaest. 58. Orthodox . thing as touching the euent : then afterwards hee doth foreknew by his definite foreknowledge that it shall be . And Anselme : In that ( saith he ) a thing is said to be foreknowne , it is by that pronounced that Depraed . sanct. c. 14. it shall be . And Augustine before his time affirmed , That God doth foreknow that which shall be . Hence it followeth that a thing must oxist with God , before it can be precisely and definitly knowne before . And euery thing existeth and is , because God did will and decree to doe it if it be good , or to suffer it to be done if it be euill ; haue respect alwaies to the good that is ioyned with it . Vnlesse wee shall hold and grant this , it will follow that something hath being of it selfe , that is , that something is a God . Therefore the existencie or being of things doth not goe before , but out of all doubt followes the decree of God . For first of al , there is a foteknowledge , or ( as it pleaseth others ) a knowledge Scientia intuitiua . of beholding , whereby God beholdeth and seeth what is possible to bee , and what not : Then followeth the decree either of Gods operation , or of his voluntarie permission , and consequently of the euent of the thing . And this decree being once laid down , the definitiue foreknowledge is conceiued , whereby it is knowne what shall come to passe infallibly .

The fifth desect in this platforme is , that it teacheth that Christ for his part Error 5. hath redeemed and reconciled all and euery man to God , and that very many of them for all that as touching the euent are damned , which is very absurd . For if this were so , sinne , Satan , death and hell should be more mightie than Christ the Redeemer , and ( as Augustine saith ) Vitio humano vincitur Deus : God is ouercome by mans sinne . If thou wilt say that God is De cor. & grat . cap. 7. not ouercome ; yet I say , and that according to this platforme , that he is altered : for hee hath decreed and seriously willed to saue all men , and yet not withstanding , another sentence being giuen , he willeth to destroy those which will not incline and bend themselues to this counsell .

This platforme maketh sauing grace ( which indeed is supernaturall ) to be altogether Error 6. vninersall . But this opinion ( to speake no hardlier of it ) is a plausible deulse of mans braine . For first of all hereby the speciall couenant made with Abraham , and the greatnesse of Gods metcies towards the Gentiles is abolished : And there is no mysterie of the vocation of the Gentiles , if all and euery particular man were by certaine meanes called vnto Christ from the beginning ; For those , which shall by the helpe of common grace , which they shall receiue , giue assent vnto God calling them , whether it bee by extraordinary instinct , or by the ministerie of the word preached ; they shall bee accounted among the members of the Church , and shal belong to the speciall couenant of the Gospell . Moreouer if the first grace bee vniuersall , it is either faith actually or in power . For without faith it is impossible to please God , and to attaine saluation . But actuall saith is not common to all . The power of faith is double , the first is that whereby thou hast receiued power to bee able to beleeue if thou wilt . But this is not sufficient vnto saluation : because now after Adams fall free will in spirituall things is wanting , especially in the conuersion of a sinner : and therefore further grace is required whereby a man may he able to will to beleeue ; No man can come to Christ but 〈◊〉 〈◊〉 is Ioh. 6. 44. drawne of the 〈◊〉 . N 〈◊〉 , they are not drawne 〈◊〉 to beleeue if they will 〈◊〉 of men willing a●● ma●● 〈◊〉 ●●lling . The second power is that 〈◊〉 by a man hath receiued power to ●●ll to belee〈◊〉 but this is not common to all men . 〈◊〉 you ( saith Christ to his discipl●s ) it 〈◊〉 gi●●● 〈◊〉 know the mysteries of the Kingd●●e of heauen but Mat. 1● . 15. not so 〈◊〉 sho 〈◊〉 , because the Father hath ●idd● them from the wise . Againe : Therfore could they not beleaue , because Isa 〈◊〉 foretold this . Ioh. 32. 39. Furthermore , if this power were common to all and to each person , faith were common to all . For the will and the deede sloweth from one and the selfe same grace . Phil. 〈◊〉 . 13. It is God who worketh 〈◊〉 yo● the will and the deed , euen of 〈◊〉 good Preposition . pleasure . Iohn 〈◊〉 . Wh●s●●uer hath heard and learned of the f●ther , 〈◊〉 vnto 〈◊〉 . Christ . But whosoever hath power to will to beleeue hath heard and learned , as being drawne of God : therefore whosoeuer hath power to will to beleeue , commeth vnto Christ . Well saith Ausien : It followeth not that hee which can c●me , doth De●at . 〈◊〉 grat . 〈◊〉 . Pelag. c. 5. come , vnlesse hee both will 〈◊〉 〈◊〉 do● i● 〈◊〉 euerie one that hath learned of the father hath not only power to c●me , bu● also he doth 〈◊〉 where now there is & possibili 〈◊〉 , profect 〈◊〉 , & 〈◊〉 affectus , & effectus est . So it appeareth that to wil to beleeue and actually to beleeue are most neerely conioyned : yea seriouslie to will to beleeue , is i● very deede to beleeue . The publican● and ha 〈◊〉 t s and those which are held captiue at the diuels will doe repent and are conuerted : and therefore they doe not onely receiue power if they will , but of ●illers and st●bbor●e r●pugners they are made actually willing .

Thirdly , there are and haue been many nations , which have had no knowledge of the faith , or which haue not kept it , and without this knowledge there is not any sauing grace . Answer is wont to be made , that man receiuing naturall light is not to bee excused for the want of supernaturall knowledge : because if he would doe by Gods assistance that which liech in him , God would enlighten him with supernaturall grace . For thus the sch●olemen do vsually speake ; Although no man is able by Greg●●d Va● . the ministry of men to know the nature of faith of ●e neuer heard any thing of it ; yet he may by Gods helpe , if hee liue morally according to Gods law so much as in him lieth to doe . For then God will succour him either by himselfe or by some other , to wi● , either man or Angell by propounding of faith vnto him . For as in naturall things , so in supernaturall God doth minister grace when man is not wanting to himselfe . I answere , that this is false . For if grace be giuen to him which doth that which lieth in him to do by the strength of nature , it is giuen either by merite , or promise . Not by merit , because there is no merit before faith ; and we do nothing acceptable vnto God before wee haue faith . Augustine : Thou bringest in a kind of men , which can please God without the f 〈◊〉 th of Christ , by the law of nature . This is Cont. Jul. the cause why the Christian Church doth especially detest you . And it is not giuen by promise , because there is no promise or diuine law to bee found in the scriptures , that grace should by and by bee giuen vnto him that doth that which lieth in him to doe . It is also false to say , that God doth minister all things that make for the felicitie of nature or this present life . For some are borne lepr●us , blinde , foolish , very poore , vnmeet for this temporarie felicitie ; neither do they euer attaine vnto it . This opinion also is against experience : because many die in their infancie , and many are foolish and mad all their life long , vpon whom we cannot say that this vu 〈◊〉 fall grace is bestowed 〈◊〉 also contrary to most plaine places of 〈◊〉ture . Saluation is not in him that willeth 〈◊〉 in him that runneth , but in God that s●●weth mercy . And , he hath mercie on whom he will , and whom he will he hardneth . It is g 〈◊〉uen to the disciples to know the secrets of the kingdome of heauen , but to them it is not giuen : Mat. ●3 . 〈◊〉 . The wind bloweth not in all , but where it Ioh. 3. 8. listeth : The sonne doth not reueale the father Ioh. 6. vnto all , but to whom he will . All doe not beleeue , but those which are drawne and predestinated Acts 13. 49. unto life : All doe not heare , but those to whom eares are giuen for to heare . Furthermore it is some impayring of effectuall and Christian grace , so to place it in mans power , that hee may , if hee will , receiue it : and that he may also , if he will not , refuse and despise it : and to say that God hath giuen vnto men no other grace , then that against which the flesh or peruerse will may preuaile in all men , and against which it doth preuaile indeede in the greatest part of mankind , because God will not restraine it . To conclude , let vs also heare the testimonies of the fathers . The author of the calling of the Gentiles saith thus : If so bee that the grace of the sa●er doe passe by some ( as we see it doth ) it is to be referred to the hidden iudgements of diuine iustice . Augustine : Nothing deliuereth vs from this wrath whereby wee are all vnder sinne , sauing the grace of Lib. de p●● . ●erit . c. 21. God by Iesus Christ . Why this grace commeth to that infant , and not vnto this , the cause may be vnknowne , but not vniust . Againe : It was by diuine dispensation that Pharaoh did not tractably consent , but obstinately resist : because that there was not only In Ex●d. qu●st. 18. a iust punishment , but a iust punishment euidently prepared for such a heart , whereby those which feare God may be corrected . Againe : The iudgements are vnsearchable , wherefore of two wicked men being of yeeres Lib. de hon. ●ers . cap. 8. aged one should bee called so , as that he should follow the caller , and the other should either not be called at all , or not called so as that he should follow him that calls him . And again : He giueth to whom he will , because he is mercifull : Cap. 12. which though he should not giue , yet he is iust . Againe , he doth not giue to the to whom he will not , that he might make knowne the riches of his glorie vpon the vessels of mercie : for by giuing vnto some , wh● deserue nor , he will haue it to be his free , and by this also , his true grace and fa 〈◊〉 r. Againe : Whosoeuer are set apart from originall Ibid. cap. 7. damnation through the boun●●e of Gods grace , it is no doubs , but that it shall he procured for them to heare the Gospell , and to beleeue when they heare it . Againe : We know that Gods grace is not giuen vnto all men . Epist. ad Uital . 107. Lib. de spirit . li● . c. 34. And againe : Why one man is so exhorted that he is perswaded , and why it is not so with another ; O the depth of the riches ! Thomas : As he doth not open the eres of all that C●n● . gent. lib. 3. c. 161. are blinde , nor cure all that are crazie : that in those his power might appeare , and that in the other the order of nature might hee preserued : euen so he doth not by his helpe preuent all that ●inder grace , but some in whom he willeth that his mercie should 〈◊〉 ▪ so also that the order of iustice should be manifested in others . Isidore : Spirituall grace Sent. lib. 2. cap. 5. & 6. is not distributed to all , but is only giuen to the elect . Againe : It is giuen to him , because he is euill that would be good : another neither willeth , neither is it giuen him that he might be good . Cameracensis : Although God be an vniuersal agent ouer all , so as that In lib. sent. 1 q. 12. art. 2. he giueth vnto all some gifts of grace , as being , life , knowledge , &c. yet he giueth some gifts of speciall grace vnto one , which he giueth not to another , as namely faith , and the grace which makes vs gracious and such like which are the effects of predestination . Finally Augustine and almost al the Scholemen make two kindes of infidelitie , the one negatiue in those which neuer heard the Gospell : the other priuatiue in those that refuse and contemne the message , which they haue heard of Christ . And it is to be noted that by this distinction they doe consesse that God hath not vouchsafed so much as an outward calling to euery man .

Obiect . I. The promise of the seed of the woman is made in Adam to all and to euery man , Answer . It is made to Adam's posterirle , indefinitely , not vniuersallie . When saluation is promised to all men , all De vocat . gent. statuit . lib. 1. cap. 3. men are named for a part of men . The heads of the nations Cain , Cham , Esau , &c. knew the promised Messiah , but those which came after knew him not , neither had they the meanes how to know him . So saith Isaias : Me haue they not knowne , of me haue Jsai . 52. 66. they not heard . The nations also next adioyning to the Iewes peraduenture heard somthing and had Proselytes , but the nations a fat off seated in the vttermost parts of the earth had no affaires with the Iewes , and no Proselytes . And therefore it is false which some affirme ; to wit , that the chusing of the people of Israel was onely a kind of greater curtesie shewed to this nation , or a more gentle entreating of it , and no peculiar and diuers fauour , whereby hee shewed himselfe to be their father and redeemer onely . And to make or maintaine a hidden and inuisible Church among the Gentiles before the comming of Christ , is altogether to contend against the word . God is only knowne in Iudah . The Israelites onely are called my Psal. 76. People in Hosea : And they only were Hos. 1. Christs sheepfold : because Christ when hee Ephes. 2. 14. Iob. 10. 16. came made one sheepfold of the Iewes and Gentiles .

Obiect . II. There is infolded in Gods prouidence that care of God touching all those things which concerne the blessednesse of man . But the Gentiles knew this prouidence of God , and that his goodnes was so great , that hee would passe by nothing which might make for the happinesse and saluation of man . Therefore the Gentiles did after a sort , obscurely and by an infolded knowledge know the doctrine concerning the redemption of mankind . Answer : This faith of things vnknowne is a ●●cere siction . For faith of the owne nature is a certaine knowledge . Moreouer , although the generall doe include in it selfe the species or kinds , and the whole his members , yet hee which knoweth the generall and the whole , doth not by and by know all the kinds and parts thereof . The mind may so know the generall , that yet for all that it may in the meane time bee ignorant of the speciall kinds thereof . Wee must therefore beware of the Schoolemens opinion , who say that saluation was giuen before Christs comming , for the implicite or infolded faith concerning the redeemer in generall , namely when men did beleeue that there is a God , and that hee is a rewarder and the giuer of all gifts which concerne the good either of soule or bodie , especially the remedie of sinne : But , this is nothing else , then to imagine a certaine sauing faith & Church , which hath no word of God at all either written or any other way reuealed . Furthermore , this is to accuse Paul of falsehood who teacheth the 1. Cor. 1. 21. contrarie in these words . Seeing the world by wised●me know not God in the wisedome of God , it pleased God by the foolishnesse of preaching to saue them that beleeue . It is also most certaine that wee ought to know Christ the redeemer in speciall . This is Iob. 17. 3. life eternall that they know thee to be the only very God and whom thou hast sent , Iesus Christ . The same affirme the auncient fathers . Ireneus : They being ignorant of that Lib. de haeres. 3. c. 21. Emmanuel who is borne of the Virgin , are depriued of his gift , which is life eternall . Hietome : We cannot bee his sonnes before , Jn Eph. 1 , vnlesse wee receiue the faith and vnderstanding of his son Iesus Christ . Augustine saith , that those which were iust in old time , whatsoeuer they were , were deliuered onely by that faith , whereby we are deliuered ; to wit , by the faith of Christs incarnation . Againe : What trueth soeuer thou sa●●t was in those which Lib. 2. cont. 2. epist. Pel. cap. 21. were iust in old time , the faith only of the mediatour saueth them , who shed his bloud for the forgiuenesse of sinnes .

Obiect . III. a a Proposition . The power of God is known vnto the Gentils . Rom. 1. b b A●●i●mptio Christ is the power of God . c c Conclusion Therefore Christ is knowne to the Gentils . Answer : I distinguish of the proposition . The power of God is either the power of creation or of redemption : The power of God in the creation was knowne vnto the Gentiles : but not the power of God in the redemption , which is Christ himselfe , the preaching of whom is foolishnesse vnto the world .

Obiect . IIII. The fathers say that sauing grace is vniuersall . First I answere , that the sayings of the fathers are to bee vnderstood of the grace of the last time , which is common to all men and nations . Ireneus . The Lord hath reconciled vs in the De haeres . lib. 5. cap. 17 last times by his incarnation , being made a mediatour betweene God and man , reconciling the father vnto all : — giuing vnto vs that conuersion which is to our Creatour . Origen saith : God hath a greater care to saue Hom. 20 in Num. men , then the diuell hath to destroy them . — The onely begotten , the sonne of God himselfe ( I say ) is present with vs , hee defendeth , keepeth , and draweth vs vnto himselfe : — for he saith in another place , When I shal be lifted vp I will draw all things vnto me . Chrysostome : Grace is shed abroad ouer all : it passeth by and disdayneth neither Iew , nor Grecian , nor Barbarian , nor Soythian , it is alike affected vnto all , it sheweth it selfe gentle vnto all , it calleth all with equall honour ; and lee those , who neglect the helpe of grace , ascribe this their blindnesse vnto themselues . For considering that a way to enter in lieth open vnto al , and is forbidden to none , some desperately wicked doe refuse to enter , through their owne corruption . Cyrill saith : He is the true Lib. 1. in Job . cap. 15. light , and sendeth forth his brightnesse vnto all : but ( as Paul saith ) the God of this world hath blinded the minds of vnfaithfull men , that the light of Gods knowledge may not shine in them . Ambrose : The earth is full of Serm. 8. in Psal. 1 18. the mercie of God , because pardon of sinnes is giuen vnto all . The mysticall sonne of righteousnesse is risen vnto all , is come vnto all , hath suffred for all , and hath risen againe for all . And if any beleeue not in Christ he depriues himselfe of this generall benefit . — Hee shutteth out the grace of common light from himselfe . Gregorie saith : The ●edioine which In Iob. l. 35. cap. 14. is from God meeteth vs in euery place ; because hee hath both giuen vnto man commandements not to sinne , and hath also giuen remedies to him that sinneth , lest hee should despaire . T●eodulus Presbyter . Hee hath said that both Iewes and Gentiles should be Comment , in Rom. cap. 3. partakers of grace , yet not all , but those that beleeue : and because grace is common to all , not without cause .

Secondly , they speake of naturall vocation , Answer . 2. or of the grace of nature consisting in the reliques of naturall light and vnderstanding , in the common gifts of vertues and outward blessings , which are testimonies of Gods prouidence and goodnesse . The Author of the calling of the Gentiles : Lib. 2. c. 14. For this cause verily the nations may bee excused , which being aliants from the common wealth of Israel , voyde of hope , and without God in this world , haue perished vnder the darkenesse of ignorance , because this abundance of grace , which doth now water the whole world , did not slow so pentifully before ; For there is euermore shewed vnto all men a certaine measure of doctrine from a a Chrysosto● saith , that the preseruing in the Atke is superna gratia , grace from aboue . aboue , which albeit it proceede from a more sparing and hidden grace , yet it is sufficient ( in the Lords iudgement ) for a b b For the outward reformat●● of the life . Horn. 25. in Gen. Lib. 2. 6. 4. remedy vnto some , and a witnesse vnto all . Againe : who may not easily perceiue that hee neuer denied his diuine goodnes to the posteritie of this brother slayer , if he consider how profitable so long patience of God , such plentifull store of temporall blessings , and such an vniuersall increase of multiplied fruitfulnesse might haue been vnto them ? which benefits , although they wrought ●o cure and emendment in those whose harts were hardned , ●et they proue that their apostasie was not caused by God . Again : In the farthest parts of the world there bee some nations , vnto which the light of sauing Lib. 2. cap. 〈◊〉 . grace hath not as yet dawned : — vnto whom that paercell of general assistance is not denied , which is alwaies from aboue granted vnto ad men : Although the nature of man hath receiued so sharp a wound that it is not possible for any man to come to the knowledge of God by the helpe of his owne voluntarie contemplation , vnlesse the true light dispell the darknesse of the heart , which the tust and good God in his vnsearchable iudgement hath not so shed abroad in times past , as he doth in these last daies .

Thirdly , the fathers speake of the vniuersall aptnesse , whereby mans will being by Gods ordinarie dispensation preuented and helped by the holy Ghost , may beleeue and bee conuerted : which notwithstanding , a stone , stocke , or beast cannot . Augustine : Apossibilitie to haue faith Depraed . 〈◊〉 . 5 is giuen of nature . Againe hee saith , that mans nature is capable of iustification by the grace of the holy spirit . Againe : Men may Con● . ●ul . l. 2 keepe Gods commandements and beleeue in God if they will ; because that light enlighteneth euery man which commeth into this world . Prosper : To be able to haue faith is De gen . contra Manich. lib. 1. cap. 3. the nature of men ; but to haue faith , is the grace of the faithfull . Augustine : This difference there is betwixt wicked men and the diuels , that men though they be exceedingly Ad art . Sibi falso imp. 6. wicked , may bee reconciled , if God will shew mercie ; but there is no conuersion reserued for the diuels .

Now as concerning Christian grace , whereby a will to bee conuerted , and to beleeue actually in Christ is giuen vnto men , The fathers haue not so much as dreamed , that it is common vnto all , and euery one : which notwithstanding some are not a a For they say that God hath giuen euery ●ā without exception power to beleeue if hee will himselfe . now afraid to affirme in their writings .

* * Error 7. This platforme teacheth that Gods foreknowledge of our faith and iusidelitie is the rule of predestination ; which is vtterly false . For first of all , the very will is a rule vnto it selfe , and the diuine counsels . Ephes. 1. 5. 11. We were predest●●ated according to his purpose , who worketh all things after the counsell of his owne ●●ll . Secondly , Gods election is the rule of faith that is to be giue or not giuen . Rom. 17. 5. A resoruation is made according to the election of grace . Thirdly , the foreknowledge of faith and infidelitie doth not extend it selfe so farre as predestination , which belongs vnto all men whatsoeuer , many of whom notwithstanding neuer so much as heard of Christ : now these Aug. de cor. & grat . c. 10 & 12. cannot haue faith not * * contempt of the Gospell . priuatiue infidelitie , but only a negatiue . The same I say of those which die in their infancie being within the cou●nant , who we beleeue are saued by the ●●nour of the same couenant : who for all that are neither elected for saith , nor according to faith , which they as yet had not . But if the foreseeing of faith were the rule or square of election or reprobation , the thing foreseen should belong to all men without exception ; for the rule must not bee 〈◊〉ter than that which is ruled by it . Fourthly , foreseene faith is the effect of election , therefore it it is not the rule of it . Ephes 1. 5. Who hath predestinated us vnto Adoption by Christ : and therefore also to faith , which receiueth the benefit of adoption . Augustine : Let vs therefore ( saith he ) vnderstand' that ●ib . de praed. c. 17. c. 5. * God , will it the first rule in contingents . Cling . in loc. com . l. 1. c. 6. And Fra●cis Maronis saith , that Gods will is the principall in contingents , and that it is ruled and directed of none . Lib. 1. ais● . 4● . q. 〈◊〉 . Lib. 〈◊〉 . dist. 4● calling whereby they are chosen ▪ who are choson not because they did beleeue , but that they should beleeue : for if they were for that cause chosen because they did beleeue , they themselues verily had chosen him before by beleeuing in him , that they might deserne to be chosen . Againe : Lest any man should say , My faith or some such like thing , doth distinguish me from other men , the teacher of the Gentiles meeting with such conceits asketh , What thou hast that thouhast not receiued , and of whom but of him , who distinguisheth thee from him , to whom he hath not giuen that which he hath giuen to thee . Lumb . God hath elected those whom it pleased him to elect of his owne free merc●● , not because they were to be beleeuers , but that they should bee beleeuers . Again : Grace is the effect of predestination . Fiftly , if God did elect according In epist. 〈◊〉 Rom. cap. 8. to foreseene faith , tell me why he did foresee faith in one man rather then in another , tell me I say ? for here whether thou wilt or no , thou must haue recourse to the meere will of God . For God doth foresee nothing which is good in any , besides that which hee himselfe of his pleasure will first make . And what is the cause why he foreseeth faith in one man rather than in another ? but onely because it is his will to giue one man faith , and not an other . Lastly , th● rule is vncertaine , for faith , as appeareth by this platforme , may bee vtterly lost : and therefore the thing ruled , to wit , predestination is made uncertaine . This a certaine Author plainly confesseth in his exposition of the epistle to the Romanes : where he teacheth vnaduisedly that Gods decree may be changed , and that election and reprobation haue recourse one to another : because ( as he saith ) they depend vpon the condition of faith and infidelitie .

Furthermore , this platforme teacheth that true and sauing faith , may perish and Error 〈◊〉 . be lost either wholly or for euer : which notwithstanding is not true . Reason . 1. Matth. 16. 18. Vpon this rock will I build my Church , and the gates of hell shall not preuaile against it . Here three questions must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . be asked : what the rock is ? what is meant by building on the rocke ? and what is that which is promised to those which are built vpon it ? The rocke is either faith it self , or Christ apprehended by faith . Chrysostome : Vpon this rocke : that is ( saith he ) vpon the faith of confession . Againe : He setteth Homil. in Matth. 55. & Psal. 32. our feete vpon the rocke , that is , vpon faith : for faith in Christ● may well be said to be that which cannot bee broken . Againe : Christ being wise hath built his house , that is , In com . imperfect . in Mat. cap. 7. his Church vpon a rocke , that is , vpon the fortitude of faith , or a strong faith . Now if faith be a rock , it remaineth constant and immoueable . To be built vpon the rock , is to perceiue the doctrine of the Gospel , to embrace Christ our Sauiour with a true faith , and to cleaue fast to him with the heart . For the Cori●thians are said to bee Pauls building , because he brought them to the faith . And the Ephesians are said to be built vpon the foundation of the Apostles and Prophets ; because Paul came and preached vnto them the Gospell of peace . The certaintie and firmnesse of the doctrine of the Gospell may also bee called a Rocke . Epiphanius : They shall not preuaile against the rocke , that is Lib. haer. 74. to say , against the truth . Hilarie : This is thy blessed rocke of faith , which Peter hath De Trin. l. 3 confessed with his mouth . Augustine : Vpon this rocke which thou hast confessed , I will build my Church . Now no man can be built vpon the confession and vpon the truth , but by faith . Hence I doe conclude thus : Those that are built vpon the rocke cannot fall away vtterly : but those which truely beleeue are built vpon the rocke : therefore those which t●uly beleeue , doe not vtterly and whollie fall away . Thirdly , the promise made to them that are built vpon the rocke is , that the gates of hell shall not preuaile against them . From hence it followeth necessarilie , that the Diuels can but make a slorish , and shew their strength and power against the faith , and that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . shall neuer be able to ouercome and conquere . Let vs here also weigh the iudgements of the fathers . Cyprian : Lord to whom shall we goe : — signifying that the Epist. 1. 3. Church , which beleeueth in Christ , and which kepeth that which it hath once knowne , doth at no time altogether depart from him , and that they are the Church who doe abide in Gods house . But that they are not of God the fathers planting , whom we doe see to be voyd of the stedfastnes , and massie soundnes of corne , and like to chaffe vanned or blowne about with the wind of the winnowing enemi● : of whom also Iohn speaketh in his 1. Epistle saying , They went out from vs , but they were not 〈◊〉 . Ioh. 2. 19. of vs : for if they had bin of vs , they had surely remained with vs . Augustine : Loue which may be lost was neuer true . Againe : To beleeue Dec● . de poe●it . d. 2. c. 2. Tract. 116. 〈◊〉 Ioh. truly , is to beleeue constantly , stedfastly , valiantlie , and firmely , so as that thou maist not now returne vnto thine and forsake Christ . Againe : Those which are truely saints being predestinated to reigne with God De cor. & grat . c. 12. by his grace , haue not onely giuen them now a power to pers●●ere if they wil , but perseuerance 〈◊〉 selfe . Againe : Hee which makes men good , ●aketh them to perseuere in that which is good . And againe : The Church loseth none on the earth but those which are wicked , Epist. 163. and admitteth none into heauen but those that are good . Againe : As the a●ke was Quaest. 52. ad O●osium . built of foure-square timber , so the Church is builte of saints ; for that which is foure-square will stand steddy on which side soeuer you set it : And the saints continue stedfast in euery temptation . Chrysostome : This is the propertie of faith , that howsoeuer Hom. 1 in 2. Tim. 1. things may fall out contrarie to the promises , yet it neuer falleth away vtterly , and is Penitus , omninò . neuer wholy confounded . Againe : Let vs keepe faith which is a firme and sure rocke , for neither the floods , nor the winds can do vs any hurt , though they driue hard against vs , because we stand stedf●st vpon a rocke : so also if in this life we will choose that true foundation , we shall abide without any detriment or losse . Againe : Thou canst not ouercome Hom. de expuls . Chrys. one faithfull man : O Diuel , thou knowest not what the Martyre haue done vnto thee , — the flesh often fainteth in the torments , and the strength of faith faileth not . Hence it is that in the same place he speaketh after this sort : If thou makest warre with man , thou shalt , it may bee , ouercome , or perhaps thou shalt bee ouercome : but no might can ouercome the Church . Furthermore : The Church Hom. 25. in Gen. is farre stronger than the earth , yea and stronger than heauen . Againe : Faith in God In 7. cap. Ioh is a certaine secure anchor . Gregorie : Because the light of the elect is not extinguished by temptation , wee doe not say there is a night made but an euening ; namely because temptation doth oftentimes hide the light of righteousnesse in the hearts of the elect , but it doth not put it quite out : it makes it as it were twinkle and looke wanne , but it doth not extinguish it . Angelome : The obseruation of Gods commandements , being established In lib. 3. Reg. cap. 7. in the hearts of the elect by faith , hope , and loue of that heauenly recompence , can by no let of temporall things bee dissolued . Againe : The hearts of the elect are compared Ibid. cap. 5. to a foure-square figure , which haue learned so to remaine in the strength of faith , that they cannot be remoued from the certaintie of their estate , by any repugnancie of those things they meete with , no not by death it selfe . Andreas : Those are found to be abortiue Epise. Capp . in Apoc. com . cap. 32. or vntimely borne children , who haue departed from the true light , which is Christ . Thomas : If we by the reuelation of our heauenly ●atena in 16. Mat. ex Orig. father shall then confesse , namely when our conuersation is in the heauens , that Iesus Christ is the sonne of the liuing God , and if it shall be said vnto vs , Thou art Peter , — for euery one that followeth Christ , is a rocke ; but he , against whom the gates of hell preuaile , is neither to be termed the rock whereon Christ doth build his Church , neither the Church , nor a part of the Church which Christ buildeth vpon the rocke . And againe : Although thou must be lifted a little , yet thou hast the In L●c. 22. 〈◊〉 Theoph. seede of faith hidden in thee : though the leaues bee blowne downe with the temptors winde , yet the roote is fresh .

Second reason : Matth. 6. 13. Leade vs not into temptation , &c. that is , doe not vtterly forsake vs and deliuer vs vp to Satan . Augustine : God leadeth a man into De temp. serm. 36. temptation , when he suffers him to be tempted , that hee may trie him , and not destroy him — : And he deliuereth from euill , when he suffers vs not to bee tempted beyond our power . Gregorie : The grace of the holie 〈◊〉 Ioh. l. 39. Ghost qualifies the temptations of the aduersarie by dispensation , that those which may be may but scorch with their heate , and not burne vp with their fire . Hence I thus reason : Whatsoeuer wee aske according to Gods will , it shall be giuen vs : but wee aske according to Gods wil , that we may not be vtterly forsaken in temptation : for our Aduocate taught vs so to pray . Therfore that wee bee not vtterly forsaken in temptation , shall be giuen of God . Now whom God doth not vtterly forsake , he doth not vtterly fall away . And this Christ taketh for granted in the elect : Matth. 24. vers. 24. So as that , if it were possible , they should deceiue the very elect .

Third reason : If there be a totall or vtter falling away from a true faith , then is there also required a second ingrasting into Christ , and consequently a seale of the second ingrafting , baptizing anew , that is to say , a●abaptisme : for so often as we are borne againe , we are to be baptized . This is Augustines ground : As the Tract . in Ioh. 11. c. 1● carnall generation is one , neither can a man enter into the wombe againe : euen so is spirituall regeneration : for we are once borne , and we are also once borne againe . Therefore also it is requisite , that the sacrament of regeneration bee once receiued . If it chance to fall out by sinne , that some are weakened who are regenerated , they haue neede of cure by repentance , and not by baptisme . But those that doe vtterly or wholly fall away from faith and grace , are the second time to be ingrafted into Christ : and consequently , they are not once regenerated but again : and therefore they are oftner than once to be baptized .

Fourth reason : 1 Ioh. 3. 9. Whosoeuer is borne of God committeth not sinne , because his seede remaineth in him . We must here marke that he saith his seede remaineth in him , that is to say , that it doth not depart nor vanish away ; And this seede is the very word of God , which remaineth in vs by saith , and doth not remaine , saith being vtterly lost . This seede also is immortall , because it will neuer perish , if it be truly sowne in our hearts .

A fist reason is taken out of the sixt to the Romans , * * Proposition . If Christ hauing once died cannot die any more , then wee which are his members being dead together with him , shall not die any more in sinne . * * Assumption . But Christ hauing once died cannot die any more . * * Conclusion Therefore we which are his members shall not die any more in sinne . The proposition is in the eight verse : and hath a manifest ground . For by the vertue of the mysticall communion , which is had with Christ by faith , his spirituall life , which cannot perish , flowing into his members , maketh them in like manner that they die no more in sinne . The Assumption is in the 9. and 10. verse ; the conclusion in the eleuenth . Moreouer , those which are the members of Christs bodie , shall grow vp vnto a perfect man : Eph: 4. 12. 13. and 1. Ioh. 2. 29. but all those which haue a true faith , are members of Christs bodie , therefore those which haue a true sauing faith shall grow vp vnto a perfect man : and therefore those which doe truely beleeue shall not perish but obtaine saluation .

For the better vnderstanding of this doctrine , two things must be sought for ; first , whence it is that faith perisheth not ? Answer : If wee consider faith by it selfe , that is , in the owne nature , it may perish and be lost ; but if we consider the confirming grace , which God hath promised to them that bleeue , sauing faith doth not perish . It is by reason of the second grace freely promised , that the first grace doth not perish . To you it is giuen for Christ , Phil. 1. 39. that ye should not onely beleeue in him , but also suffer for his sake . One of these ( saith Augustine ) belongs vnto the beginning , the other to the ende : but both are Gods gift , because both are giuen . A Christian mans beginning is to beleeue in Christ , and the best end hee can make is to suffer for Christ . Ier. 32. 40. I will make an euerlasting couenant with them , that I will neuer depart from them , to doe them good ( loe the euerlasting forgiuenesse of sinnes ) and I will put my feare in their harts , that they shall not depart from mee ( behold the perseuerance of faith , and regeneration that shall neuer be lost ) Phil. 1 , 6. He that hath begun this good worke in you will finish it vnto the end .

Secondly , it may bee demaunded how far●e foorth the faithful lose grace and the holy spirit ? Answer : Distinguish the saithfull , and disti●●●ish grace : There bee foure sorts of beleeuers ; The first are they which heare the word and vnderstand it . The second are they which do heare , vnderstand , and for a time approoue it . The third , are those who do heare , vnderstand , approne & bring forth some fruits ; The fourth are such as do heare , vnderstand , approue , bring forth some fruits , and lay hold vpon Christ the redeemer by the hand of a li●ely f●ith vnto saluation . These are true be●eeuers and cannot vtterlie either fall away from God , or perish : howsoeuer all other besides these , both may , and vse to fall away and perish . Furthermore , 〈◊〉 is either the first , or second . The first , is the free fauour of God who embraceth those that are his being in Christ vnto euerlasting life . From this grace the faithfull are said to fall after this fashion . As soone as they haue committed some haynous sinne against the law of God , they doe grieuously offend him : God being offended changeth the effects of grace , into the effects of a certain hatred , not against the faithfull themselues , but against their sinnes ; and this both within , and without . Within , when hee maketh them to feele an accusing conscience , & witnessing that God is displeased , and that they are made guiltie of death by their sinne . Without , when they taste of Gods anger against them in the outward chastiseme●●s of the bodie . And thus far they fall from his ●●herly loue , and are become the enemies of God after a sort : I say , A●●er a sort , because God doth not lay downe his fatherlie affection : and doth not alter his purpose of Adoption and eternall life . Although the faithfull do fall away , so much as 〈◊〉 h in them , yet God remaineth a father in Christ ; and they also as touching right vnto eternall life , remaine sonnes . Ioh. 10. 28. They shall neuer perish , neither shall any plucke them out of my hand . Here some doe say , that the sheepe cannot be pluckt out , but yet they may of their owne accore s 〈◊〉 cke away ; but without reason , for the sheepe which reuolteth is pluckt away by the diuell , when it doth reuolt . And as he which continueth in Christs word is verily his disciple : so he that doth not fall away , but abides a sheepe , is verilie a sheepe . Rom. 8. 35. Who shall separate vs from the loue of Christ ? Rom. 10. 29. The gifts and calling of God are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) without repentance . 2. Tim. 2. 19. The foundation of God remaineth sure , and hath this seale , the Lord knoweth who are his ,

Second grace is either imputed or inherent : imputed is in iustification , a part whereof is remission of sinnes . And this remaineth and shall foy euer remaine sure as touching sinnes passed . That saying of the Schoolemen is most true : Sinnes once forgiuen continue so alwaies . But when that any faithful man shall fall grieuously , the pardon of that fall is granted in Gods decree ; notwithstanding no pardon is actually giuen of God , nor receiued of man vntill he doe repent : yea if he should neuer repent ( which notwithstanding is impossible ) he should be damned as being guiltie of eternall death by this offence . For there is no pardon of any new sinne , without a new act of faith and repentance .

Inherent grace , is either faith , or the gift which followeth faith ; In sauing faith we must consider , the act , and the habit . The act of faith is the very action of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apprehending , or an vnfained apprehension of Christ . Now this faith may be lost according to some act : The very habit also or power of faith , may in it selfe bee lost ; but by reason of confirming grace faith doth not perish as touching the essence thereof , but it is lesned and abated according to some degree . And hence it followeth that our communion with Christ may bee diminished , but that our vnion cannot be dissolued . There remained in Dauid after his fall , the seed of true faith and regeneration : as appeareth by his words , Psal. 51. 11. Take not thy holy spirit from me . It is also the iudgement of the Greg. lib. 25 in Iob. & in Eleb . Homil. 15. Tertull. lib. de Persec . Chrysoft . hom. 2● . in Math. auncient fathers , that the roote of faith in Peters fall was not taken away and abolished , but only mooued , and that it did as it were waxe drie , that it was onely shaken and troden on , and that it did not vtterly vanish . Here also we are to giue eare a while to Gratian , who consenteth with vs , and to this purpose hath gathered many testimonies together out of the fathers . Hath loue ( saith hee ) taken roote ? bee secure : no euill can proceed . Againe : Loue doth vtterly Decret. 2. pars . c. 33. q. 3. sine de poenit . d. 2. estrange the mind , wherein it hath once taken possession , from the delightes of the world . Againe : Loue is ioyned — to God and vnited inseparably ; and is alwaies inui●cible in all . Againe : Loue is an inu●sible v●ction ; which sta●ds as it were in stead of a roote to him , in whom s●●uer it shall be , which cannot wither though the s 〈◊〉 e doe parch : whatsoeuer is r 〈◊〉 d is nourished with the heate of the 〈◊〉 and doth not w●rher . Againe : Hee lookes backe after the plough , who after that hee hath begun to doe good workes , returnes to euil● , which he did forsake . Which in no wise befalleth to the elect . Againe : All the elect doe so goe forward vnto good things , that they do not returne to the committing of euill . And againe : The fitting and mouing of the spirit may be thus vnderstood . For as touching some virtues it doth alwaies abide in the hearts of the Saints : but according vnto other it comes as that which will returne ; and ●eturnes , as purposing to come . For as c 〈◊〉ning faith , hope , and charitie , and other graces , without which it is not possible to come to that heauenly countrie , ( as namely , humilitie , Chastitie , iustice , and mercie ) it neuer forsaketh their hearts that are vpright . But as touching the vertue of prophecie , the eloquence of doctrine , and working of miracles , it is sometimes present with the elect , and sometimes it withdrawes it selfe .

The Schoolemen alledge Augustine to the contrary opinion , where hee saith , De cor. & grat . cap. 6. & 8. That doubtlesse if the man which is renewed and iustified doe fall backe by his owne will vnto an euill life , he cannot say I haue not receiued ; because he hath by his owne free will vnto euill , lost the grace of God which hee did receiue . And againe : That God doth not giue the gift of perseuerance vnto some of his Cap 9. children whom he did regenerate in Christ , and to whom hee gaue faith , hope , and loue . But he speaketh not these things of those which are indeede the sonnes of the promise , but of those which are so called of vs , and which beare the name and profession of sonnes . Furthermore , he speaketh of such as haue faith and loue in opinion and imagination , and truely also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . touching outward practise ●or Augustine in the same place hath so expounded his meaning : We must beleeue that some of the Cap. 13. sonnes of perdition — : doe * * He speaketh of the iustice of life , and not of the inwarde righteousnes of the heart . Tract. 5. in Iob. epist. begin to liue , and for a time faithfully and iustly in the faith that worketh by loue , and afterwards fall — . Thirdly , he speaketh of faith and loue as they are imperfect vertues , and as it were lately sprung vp : and not as they are sound , perfect , and true , to wit , as touching the truth of their essence . So Augustine : Loue is sprung vp within thee , but it is not yet persi●ed : doe not despaire , but nourish it lest it be sti●●ed . And Gratian : This loue which was an herbe in Peter before his deniall Ibid. cap. 24 and which springeth vp in euery one , is lost and repaired , before it be strengthened and made perfect . And indeed for the manifesting of the truth of faith and loue there is required perseuerance , by which it might bee knowne that these and such like vertues haue taken deep roote in the heart , and are grounded vpon an earnest and constant affection , that they may neuer be ouercome of temptations .

Obiect . I. Sin and the grace of the holy spirit cannot stand together . Ans. This is true of the sinne that ra●gneth , or which is committed with full consent of will , but the regenerate do not sinne with a whole or full will . And I lay this foundation of this our iudgement . In tentation we must consider two things , the beginning or ground , and the degrees . The ground is our owne concupiscence , that is , our inbred corruption . The subiect thereof is the whole man , but especially the faculties of mans soule , the mind , will , and affections . And in these it doth immediatly exist and reigne alone before a sinner bee conuerted . And a man being not regenerated , be he what he will be , he is flesh euery iot of him . But after that a man is regenerated , the flesh is no more alone , or seuered by it selfe , but mixed with the spirit , and the spirit with the flesh : although both these qualities remaine as touching nature distinct in one subiect : as in the twilight the light doth not appeare alone , but with darkenesse , and darkenesse is not alone but with the light . And the man that is regenerated is not onely flesh , nor onely spirit , nor flesh in one part , and spirit in another , but the whole man is flesh in euery part , and the whole man is spirit in euery part . And because those things which are contrarie cannot consist together in the highest degrees , therefore albeit the whole man bee flesh , yet he is not flesh in the highest degree , nor spirit in the highest degree : but in remisse and lower degrees , partly flesh , and partly spirit : as luke-warme water is remissely and indifferentlie colde thoroughout , and remissely also hot thoroughout . Hence it followeth that concupiscence may exist and bee with the grace of the holy spirit , so that it beare not rule . The degrees of tentation are , as Iames teacheth , in number sine . Iam. cap. 1. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

The fi 〈◊〉 , Abstraction or drawing away , when the mind receiueth a thought cast into it about the committing of euill , and by this meanes suffers herselfe to bee drawne away from her duty to other things .

The second is inescation or entising , when the mind conceiueth a morose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thought for the committing of sinne together with a certaine delectation of the affection : as when fishes delight themselues with the bait hanging vpon the hooke . Thus farre all Diuines think a regenerate man may come ; and it is most certaine . For hence it is that Paul complaineth that hee was held captiue of Rom. 7. 23. sinne .

The third degree is conception , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when there is a will , consent and a purpose to commit euill . And when corruption doth come thus farre , there bee some that say that all repentance and faith is driuen out and gone : but not truely . There is indeed in the vnregenerate in whom sinne reigneth , a full consent : but in the regenerate , in whom the flesh and the spirit are two contrarie foundations of actions , the consent is more remisse and vnperfect : for they doe so will , as that they nill , and so nill as that they will . As Paul hath taught by his owne example .

The fourth degree is birth of sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when after consent an euill is actually committed . And in this act the same man being regenerate , doth at the same instant both sinne and not sinne . He sinneth onely according vnto the flesh : and in that part , wherein he is renewed , hee doth not sinne , but before and after the fact detesteth his sinne . And as when the spirit preuaileth , the action is not free from all pollution of the flesh : so when the flesh preuaileth the action is not so corrupt in the regenerate , as it is in those , in whom sinne reigneth . Neuerthelesse I confesse that in euery grieuous fall the flesh doth get the masterie , and that the gift of true faith , after the receit of the wound , lieth flat and in a swoone for a time , but that it is not for all that abolished and quite put out .

The last degree is perfection , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when sinne being perfited and ripened by often iteration and custome , groweth as it were vnto a habit . So saith Gregorie : Sin alwaies is finished in a worke by those same Moral lib. 4 cap. 27. foure waies . For first the sinne is committed closely after that it is discouered in the sight of men without blushing at the fault : then it is brought into a custome . And at the last either it is nourished with the deceit of vaine hope , or with the obstinacie of wretched despaire . And Isidore : Action bringeth foorth custome , and custome necessitie : And so a man being fettered with these linkes , lieth fast bound as it were with a chaine of vices . This last degree befals not the regenerate , and if it did , saith and the holy spirit should be shaken out and banished .

Obiect . II. Adam when he was voide of corruption sell wholly away : therefore much more they , who being borne and regenerated after Adam shall beleeue . Answ. The reason is vnlike : For wee haue De eor . & grat . c. 11. ( saith Augustine ) by this grace of God , in the receiuing of that which is good , and in the constant keeping of the same , not onely power to doe that which we will , but also will to doe that which we can , which Adam wanted . For one of these was in him , but the other was not . For to receiue good he wanted not grace , because as yet hee had not lost it . But to continue in it he wanted the helpe of grace , without which he was not able at all to doe it : and he receiued power if he would , but he had not will answerable to his power , for if it had been in him hee should haue perseuered .

Obiect . III. * * Proposition . The member of an harlot cannot be the member of Christ : * * Assumption . But he which beleeueth truly who is actually a member of Christ , may be the member of an harlot : * * Conclusion . Therefore one that truly beleeues , may come to be no member of Christ . Ans. The member of Christ is diuersly distinguished : for there is either a true or an apparent member . An apparent member is that , which is not a member according to election , nor in it selfe , but in shew onely , that is , iudged by meanes of outward profession to bee in the visible Church . And it is like a woodden legge fastned to the bodie by art . A true member is either by destination and appointment , or now actually one . Members by appointment are all those who are elected , although they be not as yet regenerated or borne . An actuall member is either one that is liuely , or halfe dead . A liuely member is that , which is according to election , and in very deede ingrafted into Christ , and ruled by his spirit . That is an halfe dead member , which doth indeede belong to Gods election , and is ingrafted into Christ : but yet being hurt by some grieuous fall , hath so much as in it is , lost the grace of the holy spirit . Now I answere to the Proposition . First , a member of Christ in shew may be the m●mber of an harlot , as a woodden foote , which is indeede the member of some image , may be an apparent member of a mans bodie whereto it is fitted by arte . Secondly , a member of Christ by appointment ( in Gods decree ) may be the member of an harlot , as Paul Gal. 1. 15. who was separated from the wombe , was for a time a member of Satan persecuting the Church . Thirdly , he which is a liuely and actiue member of Christ and so continueth , cannot be the member of an harlot : but a member that is crazie and halfe dead may be . For howsoeuer he remaineth in Christ in respect of incorporation and the mysticall vnion , yet hee is out of him as touching the force and efficacie of the spirit , which for a time through his owne default hee doth not perceiue , vntill he doe repent . A leg that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . is troubled with the pals●e , or receiueth no nourishment , is a true legge , because in respect of vnion it is incorporated into the bodie , howsoeuer it hath almost lost all communion and fellowship with the rest of the members . Neither must this which I say seeme strange , that the member of Christ may in some sort bee the member of an harlot : because the coniunction is not of the same kinde . The coniunction with Christ is spirituall , but that which is with an harlot is corporall .

This platforme giueth vnto euery man ●rror 9. a free will flexible and inclinable to both parts by grace , and teacheth that it is in mans will to apply himselfe to grace being giuen , by the help of vniuersall grace , or to reiect the same through the weaknes of corrupt nature . But this is false : for the first vniuersall grace is not effectuall , vnlesse it be confirmed by the second grace following it . As for example : If a man shall receiue power to beleeue if he will , yet he shall neuer actually and indeede beleeue , except there be also giuen the helpe of the other grace , which bringeth the former into act . But this second grace is not giuen to all and euery one . Moreouer , this opinion is repugnant to very plain places of Scripture . Iere. 32. 40. I will make an euerlasting couenant with them , that I will not turne away from them to do them good , and I will put my feare in their hearts that they shall not depart from me . Againe , 1. Cor. 1. 8. 9. God shall confirme you vnto she end blamelesse : God is faithfull by whous ye are called vnto the fellowship of his sonne Iesus Christ our Lord . It is also contrarie to Christs speech : Ioh. 6. 45. E●eery man that hath heard and hath learned of the Father commeth vnto me . This grace ( saith Augustine ) which is secretly infused into Cant. 1. 3. mens hearts by Gods liberalitie , is refused of no hard heart . And afterward : If it had De praed. sanct. cap. 8. pleased the Father to teach them to come vnto Christ , who accounted the word of the crosse foolishnes , without all doubt , they also would haue come — : why doth he not teach all ? If we shall say , because they will not learne , whom he doth not teach : it will be answered vs : and where is that which is said vnto him , Thou O Lord , conuertest and quicknest vs . Againe : The effect of Gods mercie cannot be in mans power so , as that hee should shew Ad Simplic . lib. 1. q. 2. mercie to him in vaine if man be vnwilling , because if he would haue mercie on them , he could call them so , as they should be fitted to moue , vnderstand , and follow . And againe : God sheweth mercie to none in vaine , but vnto whom he sheweth mercie , him he calleth so , as hee knoweth to be sitting for him , that hee may not reiect him who calles him . Neither doe I here respect the distinction of sufficient and effectuall grace : for I acknowledge no grace sufficient for the conuersion of a sinner , which is not effectuall , as I haue alreadie said before : because free will is altogether wanting in spirituall things . We are starke dead in sinnes , and our sufficiencie is whollie from God . Therefore there is in vs beside the want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of originall righteousnesse a three fold impotencie . The first is that , whereby wee are vnable to receiue or desire supernaturall grace offered by God . The second is that , whereby wee are vnable to vse it lawfullie : The third is that , whereby we are vnable to retaine and keepe it . And therefore there are certaine degrees of grace to bee bestowed in the true conuersion of a sinner , in respect of which Augustine makes a fiuefold grace , preuenting , De grat . & lib. arb. c. 17 preparing working , coworking , and the gift of perseuerance . Preuenting grace is that , whereby God inspireth into Praeueniens . the mind of the sinner that is to bee conuerted good thoughts , a good purpose , and a desire of supernaturall grace . The meanes whereby preuenting grace is giuen , is the voyce and preaching of the Gospell , by the which being heard and thought vpon , the holy Ghost doth shew forth his efficacie and power . For hence it is that the Gospell is called the ministerie of the spirit , 2. Cor. 36. And that , faith is said to be by hearing , Rom. 10. 17. Therefore they , which are out of the Church do want the preuenting grace , vnlesse it bee extraordinarily conferred , which yet is very seldome done . Preparing grace is that , Praeparans . whereby it is giuen vs to consent vnto God offring grace , or whereby the mind and wil are prepared , that they may yeeld assent and obedience to the holy spirit . For as all supernaturall grace in respect of Gods donation , is altogether from him : euen so wee obtaine our consentment and power to receiue grace conferred no otherwise then by the gift of God . Working grace is that , wherby we are deliuered from the dominion of sinne , and Operans . are renewed in minde , will and affection , hauing receiued power to obey God . Coworking grace is that , whereby God conferreth and perfitteth , the grace of renewing Cooperans . being receiued . And without this grace following , the first is vnprofitable . For when grace is giuen by God , and receiued of vs by the second grace , wee doe not vse it lawfully , but by this third grace . Augustine saith well : If in so great weakenesse of this life the will De cor. & grat . cap. 12 renewed should bee so left vnto the regenerat , that they may remaine in Gods helpe if they themselues will , and if God should not make them for to will , among so many and so mighty temptations the will would faint by reason of the weakenesse thereof . Mans weakenesse therefore is relieued , that through the grace of God there should be will inseparably annexed to the power : and therefore the will though it bee but weake , yet should not for all that faint and be ouercome by aduersitie . Againe : Therefore that we may will he worketh without vs : but when we will , and so will , that we De grat . & lib. a●b . c. 17 ●l●e also , he coworketh with vs . Yet notwithstanding without him working that wee may will , or coworking when we do will , we haue no power to performe the good workes of godlinesse . Donum per 〈◊〉 . The gift of perseuerance is that , whereby , after that we haue receiued the grace of renouation , we do also receiue a will to perseuere and continue constantly in that good which we can doe . Hierome : That sufficeth me not , which he hath once bestowed . Epist ▪ ●tesiph . I aske that I may receiue , and when I shall receiue , I aske againe . These fiue graces speken of euen now , being taken seuerally and asunder by themselues , are not sufficient vnto saluation ( for the preuenting grace is nothing auaileable without the preparing grace , and the working grace without the coworking grace ) yet being ioyned together they are sufficient . And hence it plainely appeareth , that there is not any grace truely sufficient vnto the saluation of a sinner that is starke dead in sinnes , the which is not also effectuall . If so much strength we●● giuen to one , that would lift vp a mightie burthen , as were sufficient , that is , so much as did exceede the weight of the thing that is to be lifted vp , out of al doubt motion would follow , it would come vp : so if God doe giue so much grace , as is sufficient , that is , as would ouercome the hardnesse of the heart , the corruption thereof could not possibly hinder it from being conuerted . Moreouer , if these fiue graces do concurre in the conuersion of a sinner , the regenerate person shal not haue free will flexible alike either to good or euill : neither shall it be in our choice to obey or resist the motion of the spirit . Yea from hence it followeth that it multiplieth grace , and that the wil is so effectually ruled by it in those that are truely conuerted , as that they follow faith and godlines with an inflexible and stedfast affection . The spirit promised vs of God doth not enable vs to walke if we will , but makes vs walke indeed . Those which are drawne haue not onely power to run if so bee that Ezec. 36. 37 they themselues will , but they run indeed after Christ . Hee which is borne of God 〈◊〉 . Ioh. 3. 〈◊〉 . sinneth 〈◊〉 : yea hee cannot sinne . Furthermore , perseuerance in faith doth wholly depend vpon Gods will , as these words of Paul doe shew : I haue reserued vnto my selfe seuen thousand men , which Rom. 11. 4. haue not bowed the knee vnto Baal : And those which doe truely beleeue , haue receiued of God both power to perseuere in grace , if they will , and also will to doe that which they haue power to doe . So Augustine : There is in vs by this grace of God ( which is by Christ ) in receiuing of good , and in the constant keeping of the same not onely power to doe that which we will , but will to do that which we haue power to doe . Therefore those that doe truely beleeue cannot but perseuere .

Obiect . I. Isaiah 5. 3. O Inhabitants of Ierusalem , & ye men of I●dah , iudge betweene me and my vineyard : what could I haue done any more vnto my vineyard that I haue not done vnto it ? Why haue I looked that it should bring forth grapes , and it bringeth forth wild grapes ? These Iewes therefore had the helpe of God which was thoroughly sufficient vnto conuersion and the leading of a life acceptable to God . Answer : Go 〈◊〉 eaketh in this place of the * * So Hierom on this place , ●oquitur de sufficientia externorum m 〈◊〉 rum , non inter 〈◊〉 gratiae . sufficiencie of outward meanes , that is , of the preaching of his word , of his benefits , and chastisements whereby they were sufficiently inuited and lead vnto saluation , but that they were of such p●●●ish and peruerse dispositions . God therefore did that to this wicked vineyard , which if hee had done in a good vineyard , it would haue brought forth the fruit of obedience . And heere he speaketh not of the sufficiencie of inward grace , whereby an euill vineyard might be changed into a good vineyard . Thou w●lt say , that God then hath no iust cause to expostulate with the Iewes , that they brought not forth fruite ; because he gaue them not grace to repent and bring forth fruit which could by no meanes bee had , if he doe not giue it . I answer , that God could not iustly haue expostulated with the Iewes , if hee had owed them grace , and being bound to giue it had not guen it : if they had not cast away the grace which they reciued in their first parents by which they might haue brought forth fruit beseeming repenta 〈◊〉 : if he had denied them being anew desirous to receiue the grace which now is lost : But God is bound to no man : and wee haue cast away that grace which was bestowed in Adam ; And wee doe not desire nor care for it being cast away : therfore God doth most iustly expostulate with vs , if we bring not forth fruit .

Obiect . II. Matth. 23. 37. How often would I haue gathered thy children together , and thou wouldst not . How did Christ will , and so will that he complaineth of those who would not , if hee had not through his helpe made them able will , whom he knew could not will ? Answere . Christ is heere said to haue willed to gather them together not by the will of his good pleasure , Voluntate ben●placi●i . volu●● . signi . which may neuer be resisted , but by his signifying or reuealed will . For hee is said to will to gather all vnto himselfe , because by the preaching of the word hee calleth all in commune vnto saluation , and prefixeth to himselfe this end of preaching , that they should commit themselues to his protection and fidelitie . By this will therefore hee may will to gather the Iewes together , though in the meane time hee doe not helpe them , that they themselues may be able to will . And he doth also iustly complaine of those that will not , because mens impotencie to that which is good , and their bondage vnder sinne , whereby they are made to nill , and vnable to will that which is good , commeth not from the Creator , but from him who of his owne accord fell away from the Creator . Secondly , I say that Christ is heere said to haue willed , not as hee is God effectually mollifying and conuerting the hearts of men , but as he was a minister of the circumcision , whiles hee sought the Rom. 15. 8 , conuersion of the Iewes by preaching . A place altogether like is in Act. 7. 51. where the Iewes are said to haue rushed against or resisted the holy Ghost . But these words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to be vnderstood , not in regard of the inward and effectual operation of the spirit , but in respect of the outward ministery of the Prophets . It pleased Lumbard also to interpret this place : How often would I haue gathered thy children , and thou wouldst Lib. 1. dist. 16. not ? thus : So many as I haue gathered together , I did it by my effectuall will , thou being vnwilling .

Obiect . III. Reuel. 3. 20. I stand at the dore and knocke , if any shall open it vnto me I will come in vnto him . Therefore all , at whose dore Christ knocketh , haue sufficient grace whereby they are able to open if they will . Hee is vnwise that knocketh at the dore , if he know assuredly that there is no bodie within that is able to open it . Answere : This place fauoureth not vniuersall grace , for these at whose dore Christ knocketh are chose which beleeue and are conuerted : and hee knocketh at their hearts , partly by his word , partly by afflictions , that hee might stir vp their languishing faith , and increase and confirme his fellowship with them . You may read the like in Cant. 5. 1. 2. Open vnto me my sister , my loue , my doue ?

Tenthlie , this platforme disagreeth with it selfe . For it saith that God doth Error 10. conferre vnto all men all the helpes of nature and grace , and that he is not wanting to any so , but that he may obtaine saluation . But I say , and that out of this platforme , that God is wanting to some offendors ; because he giueth them onlie a power to perseuere in faith if they will : or ( if you had rather ) a power to will to perseuere ; Posse velle perseuerare . and maketh them not to perseuere actually and indeed . And vnlesse this grace be giuen , it is not possible , that anie should obtaine saluation by perseuering . For it is a most sure rule : A man doth not that good thing , which by grace he is able for to doe , vnlesse God make him to doe it , as he hath made him able to doe it if hee will . Therefore hee , to whom the verie act of perseuerance is not giuen , being smitten with the violence of some grieuous temptation , without delay will fall away from faith and shall bee damned .

Lastly , this hypothesis or platforme is Error 11. but the varnishing and fresh trimming ouer of certain opinions , which the Church in former ages did condemne . The Pelagians taught that all men were redeemed Aug. cont. Iul. Pelag. lib. 3. cap. 3. by Christ , but not made free : because god distributed his gifts according to the capablenes of them which came to receiue them . The same did Faustus the Pelagian also affirme : How hath God ( saith he ) redeemed Lib. degrat . & lib. arb. 1 cap. 16. all the world ? doe wee not see men to line still in their sinnes . How shall wee thinke that they are ransomed whom wee doe see still to continue captiues ? Let vs gather that which is here mens by vsing a similitude ; as for example : If any embassadour or priest purposing to make intercession for a citie taken by warre , shall bestow a very great ransome , and set free from his seruitude who is the chiefe Commander , all the multitude which is in captiuitie , in so much that they are altogether deliuered from all constraint on necessitie of bondage : and then if happily either their vsuall delight , or some soothing slaue , shall so instantly vrge some of the captiues , as that euery one turning seruant and slaue to his owne will , shall refuse that freely bestowed benefit : shall we● say that the contempt of the vnthankefull captiue hath lessened the estimation of the ransome ? or that he which refuseth libertie , doth any way diminish the good will of him that ransometh ? surely no. For euen as hee which returneth may bee well accepted with him that doth ransome him , so is hee guiltie of contempt who did not returne . Thus we see that the Pelagians did forge or frame a redemption through Christ , without deliuerance . And what else doe they who publish in their pamphlets , that all and euery one on Gods part are redeemed , but not saued , because they will not beleeue ? And now let vs heare the confutation of this opinion . Augustine saith : You say they are redeemed , Cont. Iul. lib. 3. cap. 3. but they are not deliuered ; they are washed , but they are not clensed — : these bee your monstrous opinions — : these are the paradoxes of the Pelagian heretikes , &c. but I pray thee tell me how can this redemption be vnderstood , if he doe not redeeme from euill , which redeemed Israel from all their sinnes ? for wheresoeuer we make mention of redemption , there also is vnderstood a ransome : and what is that but the precious blood of the imma●ulate lambe Christ Iesus ? and concerning this ransome , why should we aske any other , wherefore it was giuen ? let him that gaue the ransome , let him that paid the price make the answere . This is , saith he , my blood which is shed for many for the remission of sinnes . Proceede , I pray proceede , and as you say in the Sacrament of our Sauiour , men are baptized , but they are not saued : they are redeemed , but they are not deliuered : — so say you also ; Christs blood is shed for them for the remission of sinnes , but they are clensed by the remission of no sinne . They are wonderfull , strange , and vntrue things which you affirme . * * Concil. Valent . Anno 85● . cap. 4. Concerning the redemption of Christs blood , by reason of the exceeding errors which haue growne in respect thereof , in so much that some , euen as their owne writings doe witnesse , doe hold that it was shed euen for those vngodly ones , who from the beginning of the world vntill the passion of our Lord , were dead in their vngodlinesse , and punished with eternall damnation , contrarie to that saying of the Prophet : O death , I will be thy death , and thy sting O Hell : we do decree that it ought simply and faithfully to be held and taught , according to the Euangelicall and Apostolicall truth , that we iudge that this ransome was giuen for them , of whom the Lord himselfe saith : Euen as Moses lifted vp the Serpent in the wildernesse : so must the Sonne of man be lifted vp , that euery one which beleeueth in him may not perish , but haue eternall life . So God loued the world that hee gaue his onely begotten sonne , that euery one that beleeued in him might not perish , but haue euerlasting life . And the Apostle saith , Christ was once offered for the taking away of the sinnes of many .

Prosper ascribes this platforme of generall Spist. ad August . grace vnto the Pelagians . This is ( saith he ) their very opinion and profession : That Adam sinning , euery man sinned , and that no man is saued by his owne workes , but by the grace of God in regeneration . And yet that the reconcilement which is in the sacrament of Christs blood , is without exception offered vnto all men , so that whosoeuer will come vnto faith and baptisme may be saued , and that God did foreknow before the creation of the world , who should beleeue , or who should remaine in that faith , which must afterward be propped and helped by his grace , and that hee predestinated them vnto his kingdome , who being freely called , he foresaw that they would be worthie of election , and that they would depart out of this life making a good end . And that therefore euery man is prouoked to beleeue and doe good by godly institutions , that no man may despaire of the attainement of eternall life , seeing that there is a reward prepared for a voluntarie deuotion . The difference I confesse consists in this , that the Pelagians doe either wholly ascribe vnto nature the abilitie to do well , or else partly to nature , and partly to grace ; but this platforme ascribeth all things wholly vnto grace , which indeede is very right : but whilest they goe about to ordaine vniuersall grace , they doe not free themselues , but are rather more entangled . For most true is that saying of Peter Martyr : Whilest these men make grace so common to all , they turne grace into nature . And I would willingly Io● . Com. class. 3. c. 1. be certified , whether they who haue receiued this grace , be regenerate or no : if they be regenerate , then all men are regenerate : if they bee not regenerate , then haue all men power to beleeue and to attaine saluation if they will , yea euen whilest they remaine vnregenerate . But this power , if it bee in man before his conuersion , will not differ much from nature . And if so be that grace extend as farre as nature , wee must not pray more for grace than for nature : neither neede wee any more pray for the conuersion of vnbeleeuers , because it is in their owne power , by reason of generall grace , to be conuerted if they will . Prosper also ascribeth this platforme to the Pelagians in these verses : Lib. car . de ingratis .

Thus we determine of that grace that makes Vs Gods owne people , and to him full deere : But yee affirme that no man it forsakes , But that the world from sinne it freeth cleere And passing none , doth proffer meere saluation To all without exception ; yet they come Guided by their owne list to this vocation , And motions of the mind , directing some , To the embracing of that offred light Which vnto all that will , doth cleere the sight .

But afterwards he condemneth it in this sort :

Let s see how you can prooue , that Christ his grace Prossers Gods kingdome and true blessednesse To all men borne , letting none ouerpasse , To Whom it granteth not this happinesse . When euen at this time thorough the whole worlds frame And compasse of the earth , wherein we liue , Christ Gospell is not knowne , nor yet his name ; I cannot say but that he could it giue Euen at the first , to all that breathe on earth Or euer in this world receiued birth .

And againe he saith :

If no man bee whom he will not redeeme , No doubt but that his will shall be effected , But of a greate part he makes no esteeme , Who in infernall darkenesse liue reiected . Now if the diuers motions of the mind , And a peculiar perfect libertie Doe make a different cause , to all mankind , Gods will most free from inabilitie Either receiueth strength , from humane pleasure Or wanteth strength , when will attaines that treasure .

And againe ; hee answereth the Pelagians , who say that by willing it wee are able to attaine Gods grace , or else to resist it by nilling it , after this manner :

How falls it out that this almightie grace Which saueth all , reiects the worke it wrought , When neither cause , condition , time , nor place Can for a hindrance thereunto be brought ?

And againe :

What would you say when you doe plainely see How Christ his grace in twins a difference makes , And those who at one time conceiued be , And whom the world into her bosome takes It doth distinguish , granting one heauens blisse The other Hell , where griefe and horror is ? To say the will directs , you speake amisse .

And againe :

No man can hold them iustly culpab●s Or guiltie of this sinne to whom Gods might Did neuer shew it selfe so fauourable As to appeare , no not in glimmering light .

Faustus the Semipelagian accused the Lib. 1. de lib , arb. cap. 19. Catholiques , in that they said that our Lord Iesus Christ did not take vpon him mans flesh for all men , nor died generally for all . And on the other side the Catholiques accuse the Pelagians , in that they say that God repelleth none from eternall life , but is willing , * * Prosper . ep. ●d August . indifferently that all men * should be saued and to come vnto the knowledge of the truth . And againe : that they say that our Lord Iesus Christ died for all mankind , and that no man is vtterly exempted from the redemption of his blood , although he leade all this his life estranged from him : because that the sacrament of Gods grace appertaineth vnto all men : whereby many are not therefore regenerated : because they are foreknowne , that they haue not a will to be regenerated ; and that therefore on Gods part , eternall life is prepared for all men : but in respect of the freedome of the will , they say that they onely attaine euerlasting life who doe of their owne accord beleeue . And againe they say , that they will not admit of that exposition of that saying , which is alledged out of Augustine : which is , that vnlesse bee will haue all men to be saued . And againe : not onely those which appertaine vnto the number 1. Tim. 2. of the faints : but all men altogether , without exception of any .

I wish also that thing were marked : Hilar. epist. ad August . namely that the Catholiques are accused by the Pelagians , that vnder the name of predestination they did establish a certeine fatall necessitie : and that they made a kind of violent preordination . Which accusation hath also been laid against vs . And the like crime sheweth the like cause .

Lastly , this platforme doth passing wel agree with that doctrine concerning predestination , which is generally maintained in the schooles , and Synagogues of the Papists : yea verily to speake the truth , it seemeth to bee borrowed euen from thence . For if we well consider of the matter , what else hath Pighius taught ? What else hath Cartharinus maintained ? and else at this day doe the grosse fat Monckes maintaine ? who imparke Gods actions in the case of predestination , within these pales . First , say they , God foresaw the natures and sinnes of all men . Then prepared he Christ the redeemer ; Afterward , he willed for the merit of Christ foreseene to bestow sufficient helpes of Grace vpon all men , whereby they might bee saued through Christ : And hee would it euen in this , so much as in him was , that all men might bee saued , his will preceding . Lasily , he did mercifullie predestinate those , whom he did see would end their liues in Gods fauour : and hee did iustly reiect othersome , either for originall or actuall sins , in which he foresaw they would end their liues .

A Corolarie , or addition . A most certaine theoreme or vndoubted truth .
GOD HATH NOT REVEALED Christ vnto all and euery man . The Proofes .

This is euident by Scriptures and experience . Isai. 52. 14. That which hath not bin told them , shall they see , and that which they haue not heard , they shall vnderstand . Isai 55. 5. Behold thou shalt call a nation , which thou hast not knowne : and nations that knew not thee shall run vnto thee . Isai 65. 1. I haue bin sought of them , that asked not before , I was found of them , that sought me not . Osec 1. 10. And in the place where it was said vnto them , Ye are not my people . Osec 2. 23. I will haue mercy vpon her that was not pitied , and I will say to them which were not my people , thou art my people . Act. 14. 16. God in times past suffered all the Gentiles to walke in their owne waies . Act. 71. 30. And the time of this ignorance God regarded not , but now he admonisheth all men euer●e where to repent . Rom. 16. 25. 26. To him now that is of power to establish you according to my Gospell and preaching of Iesus Christ , by the reuelation of the mysterie , which was kept secret since the world began , but now is opened . Colos. 1. 26. 27. Which is the mystery hid since the world began and from all ages , but now is made manifest to his saints , to whom God would make knowne what is the riches of this glorious mysterie among the Gentiles . Eph. 2. 12. Yee were at that time without Christ , and had no hope , and were Atheists or without God in the world . 〈◊〉 . Ephes. 3. 5. The mysterie of Christ in other ages was not opened vnto the sonnes of men , as it is now reuealed vnto his holy Apostles . Psal. 147. 19. 20. He sheweth his word vnto Iacob , his statutes and his iudgements vnto Israel : Hee hath not dealt so with euery nation , neither haue they knowne his iudgements .

The most wise Philosophers among the Gentils haue indeed smattered many things of God : but in the meane time what say they of Christ ? why should they bee so exceeding silent in this point , if Christ were reuealed vnto all ? Socrates being readie to die said , I depart out of this life , and they doe liue with whom I am thoroughly Lact. lib. 7. cap. 2. to pleade my cause : whether it bee good the immortall Gods doe know : and indeed I thinke no man knoweth : And we owe ( saith he ) O Crito a co●ke to Aesculapius to pay the price of the potion . It is reported that Aristotle being readie to die , cried out , O thou which art the chiefest thing of all things Ens entium miserere mei . which are , haue mercie vpon me .

The Gentils knew not God that great benefactour , and therefore fained vnto themselues certaine sauiours , Castor , and Pollux , and Hercules , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a helper in distresse , or repeller of euils ; and Aesculapius the Physitian . Solinus saith , that there is not as yet any of Collectar . 5. cap. 7. the Gentiles found , who hath attained vnto the height of felicitie , and may iustly be accounted happy . Albinus speaketh thus : When such like questions are propounded , why one is iudged thus , and another after another manner , why this man is blinded God giuing him ouer , and another enlightned through Gods assistance , let not vs presume or take vpon vs to iudge of the iudgement of so great a Iudge , but with trembling let vs crie out with the Apostle , O the depth .

Consectarie I.

The promise concerning the seede of the woman belongs not to all and to euery one : For a promise to whom it is not reuealed , is not actually a promise .

Consectarie II.

Howsoeuer the redemption , that is by Christ , belongeth vnto all , yet it belongs not to all and to euerie one . For a benefit to be perceiued or receiued by a supernaturall faith , if it bee not reuealed , is no benefit .

Consectarie III.

Vocation and vniuersall sauing grace belongs not to all and euery particular person ; for God calleth vs by reuealing and offring Christ to vs .

Consectarie IIII.

The foreknowledge of faith in Christ , and of * * Contempt of the Gospell . priuatiue infidelitie is not the square and rule according to which God hath ordained and disposed his predestination : because there be very manie that neuer so much as heard of Christ ; in whom therefore there is neither faith in Christ , nor priuatiue infidelitie , or contempt of the Gospell .

Trini-vni Deo gloria .

FINIS .