A C 〈◊〉 N AND 〈◊〉 E TREATISE OF THE manner and order of Predestination, and of the largeness of God's grace. FIRST WRITTEN IN LATIN by that Reverend and faithful servant of God, Master William Perkins, late Preacher of the Word in Cambridge. AND CAREFULLY TRANSLATED into English by FRANCIS CACOT, and THOMAS TUKE. Romans 8. vers. 29. 30. For those which he knew before, he also predestinate to be made like to the image of his Son, that he might be ●he first borne among many brethren. Moreover, whom he predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them be also glorified. AT LONDON Printed for WILLIAM WELEY, and Martin Clarke. 1606. To the Right Worshipful Sir Peter Buck, Knight: And to the virtuous Lady his Wife, Grace and peace from God our Father, and from our Lord jesus Christ. RIght Worshipful, amongst the manifold points of Christian Religion, the truth of the Doctrine concerning Predestination is worthy serious and sober study for the sound understanding thereof. For first, it is something difficult & obscure. Secondly, because it is by some eagerly impugned, as a frivolous and forged invention of man's brain. Thirdly, divers opinions have passed from divers men diversly 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 give very good evidence, and an ample demonstration of God's infinite mercy and exact justice. Fiftly, it affordeth some taste of his profound and impenetrable counsel. Sixtly, it doth notably manifest his admirable wisdom and policy, and the incorruptible purity of his nature, who wisely disposeth all things, and useth even evils without injustice, 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 renowned properties. seventhly, it confoundeth the common cavil of many desperate and infatuated Atheists, who would make God's predestination the pillar of their sensual security, and secure sensuality. Lastly, it ministereth exceeding comfort unto those, who renouncing the kingdom of Sin, do live like Saints in the kingdom of Grace. First, because it is not possible for any such to sin with full consent of heart. Secondly, because no personal merits are required of them. Thirdly, because the Spirit of God abideth in them, who is busy within the hive of their hearts as a Bee, and worketh them like wax. Fourthly, because God hath eternally predestinated them to eternal joys, and those also incomprehensible and ineffable. Fiftly, because God hath in abundance vouchsafed that to them being but an handful, which he hath denied to whole heaps besides. Sixtly, for that they being elected, can in no wise perish, for the counsel of the Lord shall stand for ever, Psal. 33. 11. And he loveth them with an everlasting love, jeremy 3. 4. Though a Mother should forget her Child, yet he will not forget them, for he hath graven them upon the palm of his hand, Isay 49. 15, 16. therefore he will confirm them unto the end, 1. Cor. 1. 8. and by his power keep them unto salvation, 1. Pet. 1. 5. He will love them constantly, though he visit their transgressions with rods, Psal. 89. 32, 33. He will never turn away from them, though he jere. 32. 40. joh. 16. 12. take them by the neck (as job speaketh) and beat them, though he cut their reins and break them, and though he poureth their gall upon the ground, and runneth upon them like a Giant. joseph did affect his brethren entirely, though he spoke roughly to them. He may also sometimes let them fall, as a loving Nurse may her child, but he will lift them up again; therefore howsoever they may fall, yet they shall not fall away. Indeed Piptein. they may leave their first love, as the Ecpiptein Church of Ephesus did, but they shall never leave to love at all, if ever they loved Reu. 2. 4. truly. For (as Paul saith) Love doth never fall away, it may be lessened, but it cannot 1. Cor. 13 8. be lost. In like manner, their faith may be covered, as the Sun with a dusky cloud in a gloomy day: or as the trees are with snow sometimes in winter; but yet it continueth firmly fixed (though now and then eclipsed) in the sphere of the heart, and keepeth sap in the root. For the righteous man is as a tree planted by the rivers of waters, Psal. 1. 3. and is built by that great builder of heaven and earth upon a rock, Math. 16. 18. These comforts will this one doctrine afford, being thoroughly pondered and understood. And no doubt these and the like considerations moved that holy and learned man of blessed memory, to publish this present treatise for the benefit of the Church, and the same have also incited us to turn it out of the tongue wherein he wrote it, into the English, for their profit who are ignorant in the other; and the rather, because it is contrived and penned very plainly, sound, and succinctly, as the subject will permit. The which (Right Worshipful) assuring ourselves of your unfeigned love unto the truth, we do present and dedicate to you, in token of deserved gratitude for undeserved kindness, not doubting of your courteous and kind acceptance. And thus we humbly take our leaves, recommending you and all yours to the protection of jehova. Rochester, this 19 of February. 1605. Your Worships in all duty, Francis Cacott, and Thomas Tuke. ¶ To the Right Worshipful Master john Hayward. Maior: And the Worshipful jurates his Brethren: And the whole Commonalty of the Town and Liberty of Faversham. RIght Worshipful, as many other wholesome and heavenly doctrines grounded upon the word of God, have been and are to this day contradicted and impugned: even so it fareth with the divine and deep doctrine of God's Predestination; a doctrine not more heavenly, then wholesome, nor more commodious, then comfortable, & yet as heavenly & as commodious, as any doctrine whatsoever, which the Scriptures do afford. The Pelagians held, that God predestinated men to life or death, as he did foresee that they would by their natural free will receive or reject grace offered. They taught, that it was in man's power to believe, or not to believe: they placed the causes of salvation in men themselves out of God, and held, that the Elect might fall from grace and perish. Others hold, that albeit the Lord electeth some of his mere mercy without respect of any thing in them, that yet he rejecteth those which are rejected, because he did foresee that they would reject his grace offered unto them in the Gospel. Some Ubiquitaries hold, that Adam's fall came to pass without God's decree, or any ordination of 〈◊〉: secondly, that no decree of God dependeth upon his sample will, concerning the salvation of the godly, or the rejection of the Reprobate: thirdly, that God doth utterly nill the reprobation of 〈◊〉 y: four, that the Reprobate may be converted and saved: 〈◊〉 lie, that Christ died for the reprobates, and that it is the purpose and will of God simply, that all men without exception should be saved. Some do subject Election unto God's eternal decree, but not Reprobation. Others, putting no difference between Reprobation and Damnation, do think, as God doth pass by some men of his mere pleasure, that he doth in like sort damn them of his mere will and pleasure, whereas indeed sin is the cause why men are damned. Many of the Romish synagogue do teach, that men are elected for their foreseen faith, and meritorious works. And it is the common opinion of all Papists, that the Elect cannot be certain and sure of their election, unless it be extraordinarily by some special revelation, and singular privilege. Many also there are, which would not have this doctrine publicly taught by the Minister; but without good reason. For first, as the Minister must not search the secrets of God which are not revealed, so he must not suppress or hide that which is revealed. For things Revealed, belong to Deu. 29. 29. us and to our children for ever, as Moses teacheth. Therefore as we may not search into those things which God will have kept secret, so we may in no wise be wholly ignorant of those things which he hath revealed unto us. But this doctrine of Predestination, is very plentifully and perspicuously revealed and delivered unto us in the Scriptures. Secondly, as the word of God omitteth nothing which is needful to be known, touching the salvation of our souls, so we must know, that it teacheth nothing but that which is profitable, and worthy to be learned of all. For that speech of Paul to the Romans is true of all the writings of the Prophets and Apostles also, Whatsoever things were written, were written for Rom. 15. 4 our learning. But the word of God doth teach this doctrine of Election and Rejection, as is evident 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 duty of all faithful Ministers to teach all the counsel of God, as Paul saith Act. 20. 27. he did: but Predestination is a part of God's counsel: therefore it ought to be delivered of us unto the people of God; always remembering, that we apply ourselves to your capacities, and teach it orderly (as occasion serveth) keeping ourselves in all sobriety within the limits of the Word. Fourthly, Christ commandeth the Gospel to be preached Mark. 10. 15. to every creature: but this Doctrine belongeth to the Gospel, and therefore is to be preached unto the unlearned, as to the learned. Lastly, all Ministers are bound to keep back nothing which is profitable, but to show Act. 20 20. it as Paul did: But the doctrine of Predestination is very profitable. For first, it letteth us see the omnisciency, the omnipotency, the sovereignty, and immutable nature of God. Secondly, it serveth to increase and confirm our faith and hope, concerning the eternal felicity of our souls and bodies; seeing it is not founded upon ourselves, or upon any sandy foundation, but upon the constant and unchangeable good pleasure of God. Thirdly, it teacheth us not to wonder at the small number of believers, and at the hardness and blindness of many men's hearts and minds. For it showeth, that God hath elected but a few, and hath Math. 20. 16. passed by many, leaving them unto themselves, and delivering them up into the hands of the Devil. Fourthly, it serveth to strengthen and comfort us in all afflictions, and to arm us against all the fiery darts of the Devil, and the fury of his limbs. For it showeth, that nothing can separate us from the love of God, and that all things Rom. 8. 28, 39 work for the best unto them that love God, even unto them that are called of his purpose. All storms and waves of woe shall pass over, and in the end we shall rest in the quiet haven of everlasting happiness. Fiftly, this doctrine stayeth us from taking offence at the Apostasy of many professors: for it showeth us, that all is not gold which glisters, and that some stand for a time, and some stand fast for ever. If they had been of us (saith john) they should have continued with us. Sixtly, it teacheth 〈◊〉. john 2. 19 us to acknowledge Gods singular goodness towards us, who of his mere good will toward us, hath elected us unto eternal life, and the fruition of immortal glory in the heavens. seventhly, it serveth to teach us humility, and to beat down the pride of our hearts. For it showeth, that God's grace, and not our goodness, is the originary cause of our welfare and salvation. The cause, which moved God to choose us rather than many others, was not our foreseen preparations, or meritorious works, but his own love, and free good will toward us. Lastly, (to 〈◊〉 sundry uses which might be made of this one doctrine) it teacheth us to ascribe the glory of our salvation to God alone, and to walk thankfully before him, manifesting the gratitude of our hearts by our religious, righteous, and sober lives. To conclude, some are so far out of love with this doctrine, that they can scarce with patience endure to hear it spoken of. And many licentious and profane persons do very wickedly abuse it, to take unto themselves liberty of lasci 〈◊〉 us and lose 〈◊〉. For (say they) if I be ordained to 〈◊〉ed, I cannot be damned, 〈◊〉 if damnation be my destiny, I can never be saved: And therefore it skilleth not how I live; for if God have appointed me to be saved, I shall be saved, though I do just nothing: and it he have determined that I shall be damned, I shall never escape it, though I live never so well. For God's decree is constant, his appointment shall stand, whosoever saith nay to it. But these men forget, that God doth predestinate men as well to use the means, as to attain unto the end. As he hath appointed a man to live, so he hath appointed the same man to use those means which preserve life, as meat, drink, rest, recreation, labour, physic. Even so, as he hath appointed a man to be saved, he hath appointed him to use the means, and to walk in the way of salvation, as to believe: and therefore the scripture saith, So many as were ordained to everlasting life believed, Act. 13 48. And Paul show 〈◊〉, that those God doth call, 〈◊〉 be hath predestinated, and justifieth those 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 doth effectually call, before he 〈◊〉 〈◊〉 them. And in his Epistle to the Ephesians he teacheth, that (as God hath chosen us unto life eternal, so) he hath Ephes. 1. 4. also chosen us in Christ, that we should be holy, and without blame before him in love: and that as he hath ordained us unto salvation, so he hath created us in Christ Ephes. 〈◊〉. 10. jesus unto good works, which he hath ordained that we should walk in them. As the Scripture teacheth us that God hath elected us unto salvation: so it doth also teach us, that he sent his Son to save us. As God had determined that Christ should not die in his infancy (as the event declared) so he did appoint his father in law joseph to take him and his Mother, and to fly into Egypt, when Herod Math. 2. 13. sought to destroy him. By which we see, that as GOD hath predestined the end, so he hath also predestined the way and means thereunto. He therefore that desireth to be saved, must use the means which God hath appointed. His damnation may not without cause be feared, who following the sway of his carnal affections, contemneth o● neglecteth the means of grace, and will not 1. Sam, 2 25. walk in the way which leadeth unto glory. But we (Beloved) rejecting all the fancies and fantastic inventions of man, must rectify our judgements by the rule of God's word, and with discreet diligence and sobriety we ought to labour for the true knowledge and right understanding of this celestial and solacious doctrine of God's eternal Predestination; 〈◊〉 doctrine not so profound as profitable, and not so ●bstruse and intricate, as many do imagine. A notable furtherance hereunto this treatise following will afford; penned pithily, concisely, and perspicuously by a very learned and judicious Divine. 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 privileges of Gods elect and adopted children. Secondly, the notes of Election unto salvation, and the practice of those things, whereby a man may come to be in his conscience sound persuaded, that he is a chosen vessel predestinated to eternal life. For the first; Many and excellent are the prerogatives and immunities, wherewith the Elect are privileged and adorned: therefore the Psalmist saith, Glorious things are spoken of thee, O thou City 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 public, by reason of the spiteful and inveterate malice of the Serpent and his ●eed, whereby it cometh to pass, that the faithful in all ages have acted a part longer or shorter, in a doleful tragedy upon the stage of the world, so as that of all men they have alway for the most part seemed most miserable, and least respected of man, and privileged of God. Secondly, because sundry slips and sins have been observed in them. Thirdly, the upright Pro●. 2●. 27. man is such an abomination to the wicked, as that through his cankered spite, his spiteful and rancorous hatred, he cannot behold and fancy his sweet and lovely condition. Fourthly, the principal ornaments of the Godly are dark and spiritual, as the Psalmist saith, The King's daughter Psal. 45. ●3. i● all glorious within; and their outward estate is usually obscure, course, and ragged; not much unlike to the Curtains of the Tabernacle, whose outward coverings were of goats hair, Rams skins, and Badgers, but the inward were of fine twined linen, blue silk, purple & scarlet, with the most exquisite embroidering of Exod. 26 the Cherubins upon them. The World, unto God's Children is as a Stepmother, and may be termed God's Schoole-house, in which he traineth up his Children as Scholars under the cross, often correcting them with his rod of affliction. Whence it is, that the world accounts them infortunate, and being unable to judge of colours, through the dimness of her sight, thee considereth and commendeth none but such as are light, though they wear and lose their brightness, whiles she is poring on them. But although the World be blear-eyed and dim-sighted, yet those which are elected out of the world, do feel, and see, and can say much. And the word of God containeth in it many royal and notable privileges and dignities, properly belonging unto those whom God hath elected and adopted, some whereof I will briefly and plainly here set down. The first dignity is their glorious and Priuil. 1. honourable styles and titles. They are called in the Scriptures, The people, the redeemed, the sons, the building, the husbandry and household servants of God, the brethren, the spouse, the members, the seed & the sheep of Christ, the temples of the holy Ghost, the seed, the sons and the daughters of Abraham. They are called lively stones, a spiritual house, heirs of the promise, Saints, faithful, Kings, Priests, yea an holy & princely priesthood, a peculiar people challenged of God, a chosen generation, and an holy nation. The faithful and chosen children of Priuil. 2. God alone have true title to all the outward blessings of God, for they only believe, Isa. 1. 19 1. Tim. 4. 3. and they are only Gods obedientiaries. Reprobates are butindeed usurpers of them in his sight. We lost them in Adam, and we receive right neither in them nor to them, but by Christ. His passions have purchased our possessions. The Elect only can use God's blessings Priuil. 3. to a right end and in a right manner. For they only are pure (being purged in the blood of Christ) and they only can pray with a true faith. The wicked make their riches their own ruin, and Gods benefits their own bane, and either abuse them, or use them not as he commandeth them, and causeth his own children by his grace to use them. God hath appointed his holy Angels, Priuil. 4. which for their strength and fortitude are called Gods, to guard and protect his Psa. 8. 5. people. The Angel of 〈◊〉: Lord (saith David) pitcheth round about them that foare him. ●sal. 34. 〈◊〉. And the Apostle saith, that they are all ministering spirits, sent forth to minister for their sakes which shall be heirs of salvation. The Lord hath honoured his Elect, and Priuil. 5. no doubt, yet doth and will (when it pleaseth him) by preserving them, and providing for them very effectually, and sometimes ●er●. 36. 26. also very wonderfully. He saved Noah from drowning, Lot from burning, ●lias from famishing, Mordecai from murder, and Paul from those bloody Votaries, by providing for them very kindly. He saved Samson miraculously from perishing by thirst, and Daniel from the teeth of the Lions. David saith, The Lord drew him out Psal. 18, 16, 48, 50. of many waters, and delivered him from the cruel man, and gave him great deliver anc●s. He did often and strangely also preserve our late Queen of holy and happy memory, from the desperate and malicious attempts of Popish Traitors, set a work by the Devil to murder her. He prolonged her days, he held the Crown on her head, and kept the Sceptre in her hand with peace and prosperity, the time and tyranny of * Paul. 4. Pius 4. & 5. Greg. 13. Sixtus. 5. Vrban. 7. Greg. 14 Innoc. 9 Clemon, 8 nine or ten Monsters her mortal enemies, though their slaves continually plotted and practised against her, and thought the Prince of the air 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 deliverance to his Anointed our gracious King, and to us all, from a most barbarous and horrible confusion. And of this kind of favour and favourable dealing used of the Lord, we may read plentifully in Divine and eccclesiastical stories. And no doubt, the wicked have sometimes fared the better for the Electsake, as Laban did Gen. 30. 27. Gen. 39 5. Act. 27. 24. Gen. 18. 32. job. 22. ●0. for jacob, and Potiphar for joseph, and those which say led in that dangerous voyage to Rome, for Paul, who was in their company. God told Abraham, that if there were but ten righteous persons in Sodom, he would not destroy it for their sakes. Eliphaez saith, that the innocent shall deliver the Island; meaning, that God doth often deliver a whole country from peril, for the just m●ns sake. For his Elect GOD hath altered the course of nature. He divided the waters Priuil. 6. of the red sea, that his people might pass dryshod through it. He caused the Sun Exo. 14. 22. I●sh. 10. 12. to stay, and the Moon to stand still, till his people had avenged themselves upon their enemies. For Gideons' sake he caused the dew to fall only upon a fleece of wool, and kept it from falling upon the ground: jud. 8. 38, 40. and afterwards, at his request he let it fall on the earth, and kept the fleece dry. For Hezekiah his sake he brought the shadow in the dial of Ahaz ten degrees Isa. 38. 8 backward, by the which degrees the Sun was gone down. GOD doth often preserve his chosen Priuil. 7. children from pe●●is then, when he doth persecute the wicked. Many sorrows Psal. 32. 10. (〈◊〉 David) shall be fall the wicked, but he that trusteth in the Lord, shall be compassed of mercy. Noah was delivered, when the wicked were drowned. The Israelites Gen. 19 16. passed, when the Egyptians perished. When Sodo● was burned, Lot was brought forth. When jerico was sacked, Raha● was saved. When Abab was slain, Iebosaph●t escaped. When jerusalem was to be destroyed, the Lord commanded Ezek. 9 4. the godly to be branded, that they might be preserved. Moreover, when the Lord delivereth his own people, than he doth sometimes thrust the wicked into their dangers. The righteous (saith Solomon) Pr●●. 11. 8. escapeth out of trouble, and the wicked shall come in his stead. And as he doth usually cross their cursed counsels, so he doth often times curse their malicious and bloody enterprises, and cracks them upon their own crowns, and breaks them upon their own backs. Haman was hanged on that gallows which he himself Hest. 7. 9 had prepared for Mordecai, whom the King did greatly advance. Daniel was brought●om the Lions, and his accusers Dan. 6. 23, 24. being cast into the den amongst them, were devoured of them. God preserved 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 delivered good Ieh●shaphat, and caused his enemies that 2. Chron. 20. 23. came against him, to help forward their own destruction. The Lord hath delivered us from their barbarous and bloodthirsty Catholics, and hath for the honour of his mercy pulled the rotten house of their devilish muentions upon their own heads. His name be praised for ever and ever, Amen. Christ hath altered the nature of affsictions Priuil. 8. unto his elect and faithful members. For whereas they are cast upon the wicked, as punishments due unto them for their sins wherein they live, they are inflicted upon the Godly by Psal. 8● 31, 32. Hab. 12. 6. God, as a merciful Father that desireth the amendment of his children. Because our hearts are drossy, the Lord, as our most skilful founder, casteth us into the furnace of afflictions, that he might refine us. Because we are subject to transgress and go astray, the Lord imparketh us within the pales of adversity, and hedgeth us about with the thorny quickset of the cross, that we might be kept in some compass. David saith, Psa. 119 67. Before I was afflicted, I went astray, but now I keep thy word. Because we are by nature untoward to that which is good, the Lord useth the cross as a Schoolmaster to instruct us. Therefore David saith, It is good for me that I have been afflicted, that I may learn Psa. 11● 71. thy Statutes. Because we are by nature inclined to the love of the world, the Lord, as our Nurse, doth wean us from the love thereof, by affliction, as the Mother or Nurse driveth her Child from the breast, by rubbing it with some bitter thing. To be brief, the Lord by afflictions ex 〈◊〉eth our faith and patience, draineth us humility, and teacheth 〈◊〉 to esteem of prosperity. By off 〈◊〉 s be maketh us to take experience or his love, and of those graces which he hath given us. By afflictions he learneth us to be merciful unto the miserable. for the sense of sickness, and the feeling of poverty through God's blessing, is a notable means to make us pity the poor and the sick. The Apostle saith, Our light affliction, which is but for 2 Cor. 4. 17. a moment, worketh unto us a far most excellent, and an eternal weight of glory; though not as a cause procuring it (for we are Ephes. 2. 8. Rom. 6. 23. saved by grace: and everlasting life is the free gift of God in Christ) yet as a way and means directing and leading us thereto. Christ hath two Crowns, the one of thorns, the other of glory: he that will be honoured with the last, must be humbled and tried with the first. Thus it is evident, that God showeth himself a Father, in afflicting his Children. But as for the Reprobate, his erosses are curses, and his afflictions are forerunners of further judgements inflicted and sent of God as a severe and dreadful judge. God hath altered the nature of death Priuil. 9 unto all the elect. For Christ by his death hath been the death of death, and the death of sin, which is the sting and strength of death. First of all, God by death teacheth us to detest sin, and to acknowledge the seu 〈◊〉 ty and sharpness of his anger against it. Secondly, by death he delivereth us utterly from the body of sin. Till death we attain not unto perfection, and at death sin is wholly con 〈◊〉 ed. When we die, sin dieth. For sin is so nething like ●uy, which falleth down and dieth, 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 evils which he h 〈◊〉 purposed to plague his enemies withal. Merciful men are taken away (saith Is●▪ 57 〈◊〉. 〈◊〉) and no man understands that the righteous is taken away from the evil to some. So the Lord took away good josiah, 〈◊〉. Chr●n. 84. 28. that his eyes might not see all the evil which he purposed to bring upon that place Yea such is his love unto his Saints, that he cannot do that to the wicked which he would, so long as they live amongst them. As the Angel told Lot, that he could do nothing till he was gone out of Sodom: even so it may be ●en. 19 ●2. truly said, that God's love is so fervent towards his chosen, as that it sometimes keepeth him from scattering his judgements in those places wherein they live. Therefore he doth often remove them by death, that he may more freely pour out the vials of his wrath upon the ungodly, Fourthly, by death God learneth us to seek a place of rest, and to alienate our affections from the world; which being like unto bird-lime, would otherwise more easily belime our affections, that they could not soar up to the heavens the place of our home. Fiftly, by death the Lord humbleth us, and teach●th us, not to prank and plume up our bodies like Peacocks, as if we meant to live ever. Sixtly, the Lord by their deaths occasioneth their exper●●c● and feeling of the virtue of Christ's resurrection. Lastly, as death is the complement of mortification, and endeth the battle between the flesh and the spirit; so it fully finisheth all earthly calamities, and as a ●erry- 〈◊〉 it transporteth us over the tempestuous and broad Ocean of tribulations and afflictions, into the calm and quiet haven of endless happiness. But as for the Reprobate, it is to them as a boat, to carry them out of a river of earthly miseries, into a restless & bottomless 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 thread of life, and so casteth them out of their paradise, and sendeth their souls to the place of the damned, where they shall continue terribly tormented, till that doleful and dismal day of vengeance. God hath ordained 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 benefit of the Elect. Sa 〈◊〉 Paul saith, Whatsoever things are written aforetime, are written for our learning, that we ●om. 15. 4. through patience and comfort of the Scrip 〈◊〉 s, might have hope. john saith, he wrote that we might believe 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, saith, that Christ gave some to be Apostles, and some Prephets, and some evangelists, and some Pastors and Doctors. But to what end? For the reparation of the Saints, and for the edification of Christ's Eph●●. 4. ●2. body. And this is no small prerogative. for the Sacraments are signs and seals of God's grace. The preaching of the Gospel is the power of God to salvation to all that do believe. In his word he hath recorded his will. And his Ministers are as it were his Trumpeters, which do sound in our ears the trumpets of his Law and Gospel, and instruct us when to stand still, when to retire, and when and how to march forward. They are through his assistance our spiritual Fathers, by whom he doth procreate and beget us unto himself, for our good and his own glory. Now all these things profit the Reprobate nothing at all, but do indeed through the rebellion's corruption of they● hearts, harden and stiften them, as the Sun doth clay. The Lord hath united all his elect and Privi. 1● de●re children unto Christ, by his Spirit, and by a true and lively faith. And by reason of this union, they are after a sort united to the whole Trinity, Father, Son, and holy Ghost. Yea hence it is that we are partakers of Christ's benefits. For as the members of the body have neither sense nor motion, unless they be united to the head: and as the science or griffe receiveth no nourishment, except it be set in the stock and grow up with it: Even so, unless we be united unto Christ our stock and spiritual head, we have no spiritual life and motion, neither are we actually partakers of his benefits. But being once united and knit unto him, we receive sense and sap, life and motion. All the elect and faithful people of God, are partakers of the prayers of all Priuil. 12. the Godly throughout the world. The children of God have fellowship one with an other, as with Christ their head. Whereas on the contrary, they pray for the confusion and final destruction of his and their impenitent, pestilent, and irreconcilable enemies, and can not but hate and abandon those, whom they see to walk perversely in wicked and reprobate courses, without remorse of conscience, and all show of repentance. For GOD hath put a secret antipathy and mortal en●●y between his seed, and the seed of the Serpent. Therefore Solomon saith, A wicked man is an abomination to the just, and he that is upright in his Prou. 29 27. way, is an abomination to the wicked. And as David saith, The wicked practiseth against Psal. 37. 12. the just, and g●a●●●eth his t●●th against him. So he also saith thus of himself, Psal. 3●● 6. I have hated them that give themselves to deceitful vanities. And again, Do 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 utter enemies. And in the fifteenth Psalm, 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 faithful member of the Church. By which it appeareth that there is no sincere and solid communion between God's children and the slaves of the Devil. And therefore it is one of our privileges and peculiar dignities, to enjoy the love, and lovely communion of the Saints. Faith, by which we walk and live, Priuil. 13. by which we are justified and adopted, without which it is impossible to please GOD; this faith, which is a supernatural Heb. 11. 6. Act. 13. 48. T●●. 1. 1. gift of God above corrupt and created nature, this faith (I say) 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 saith we are saved, that is, by hope we expect and wait for that salvation, Rom. 8. 24. which by faith we apprehend, and assure ourselves of, for the invaluable merits of Christ. Now, this grace is not given to any besides the Elect. For how can the Reprobate hope to be saved, seeing they are appointed for the day of evil, and are reserved to the day Prou. 16. 4. job. 21. 30. 〈◊〉. Tim. 1 5, of destruction, and shall be brought forth to the day of wrath? Thirdly, Love, which springeth out of a pure heart, and floweth from a good conscience and faith unfeigned, is given only to Gods Elect. For it is not possible for the Reprobate to love God, to that end and in that manner which God requireth; seeing he hath cast them off from all eternity, and purposed not to give them any saving grace; considering also that they are by nature void of purity, and do live and die in sin. Now this privilege is the greater, because this grace is very rare and excellent. Love is (as it were) a knife, wherewith faith shareth and cutteth out the duties which we do owe unto God and man, in some good and acceptable manner. Love is the cock which letteth out the water of God's graces out of the cistern of our hearts. Love is the nurse of humanity, the mother of equity, the maintainer of virtue, the daughter of faith, the preserver of piety, the mistress of modesty, the badge of Christianity, the bane of discord, the staff of concord, Col. 3. 14. job. 13. 35. 1. Cor. 1● 13. the keeper of the Crown, 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 love: but the chiefest of these is love. By which we see, that the Lord hath highly honoured us, in that he conferreth this glorious grace unto none but us. Lastly, that filial Prou. 9 10. Prou. 1● 27. fear, which is the beginning of wisdom, and the wellspring of life, to avoid the snares of death, and which makes a man to keep the golden rule of mediocrity, is given only to Gods Elect. For how can the Reprobate, who do love sin, and do not love God, how (I say) can they fear to displease him, because they hate sin, and love him? or how can the Reprobate, who are all ordained to inevitable and eternal perdition, be said to fear God as a Son feareth his loving Father, seeing they be slaves, 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 we shall say that those are blessed, whom the Lord hath accursed, if we shall say, that the Reprobate do fear God with that fear whereof I now speak. Priuil. 14. 〈◊〉. Chron. 14. 11. Nahum. 1. 9 Act. 〈◊〉. 4 GOD accounteth those injuries as done unto himself, which the wicked offer unto his faithful servants. Saul persecuted the true professors of Christ, yet Christ told him from heaven, that he persecuted him. The afflictions of God's children, are called in the Scriptures, Col. 1. 24 Christ's afflictions. For such is the union and communion betwixt the head and the members, that if any of Revel. 11 8. them smart, the head is partaker of the grief. If any part be crazed or annoyed, the heart is ready to mourn, the head to consult, the tongue to bewail and utter it, the foot to run to the Surgeon, and the hand is ready to do her duty. Even so it is between Christ and his members. If any of them be injuriously vexed and troubled, he takes the wrong as done unto himself. And so Christ may be said to be crucified in that great city, which is mystically called Sodom and Babylon, that is, Rome, because he is there put to death in his members, and is in them (as it were) slain 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 he was by it (if we speak properly) crucified and put to death. So in like 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 unto them, as done unto himself: even so he accounteth the bare neglecting, and the not relieving of them in their wants, as if the wicked had been in this kind of duty faulty unto himself. God will shorten the World, and hasten the coming of his Son for the Privi. 15 Elect. And so that speech of Christ may be understood, For the Elects sake those Math. 24 22. evil days shall be shortened. Moreover, such is the patience and good will of God unto his Elect, as that he stayeth his coming for a time, because he would (as Peter affirmeth) have none of them to perish, but come unto repentance, 2. Pet. 3. 9 that when he cometh, they may be welcome unto him, and he to them. God doth effectually call the Elect, and none besides them, and they alone Privi. 16 are justified in his sight. For he doth pardon them alone, and they only are Rom. 8. 30. clothed with the spotless robes of Christ's perfect righteousness. Therefore the Prophet saith, The chastisement of our Isa. 53. 5 6. peace was upon him. The Lord hath laid upon him the iniquity of us all. For the 〈◊〉. transgression of my people was he plagued. By his knowledge shall my righteous servant 11. 12. Math. 1. 21. john 17. 9 justify many. He bore the sin of many. He doth not say all. For he came to save his own people only from their sins. He did not so much as pray for the Reprobate. Now this is a very great and admirable privilege, and honour, that God should send his only Son to die for us few despicable wretches, and that Christ should lose his life, and shed his heart blood for us only, whereas it was in Act, 20. 28. itself (being the blood of God) sufficient to have redeemed a thousand thousand worlds of sinners. If a man had a medicine able to cure all diseases, and would not give it any saving some few, they were wonderfully indebted to him. The blood of Christ is able to heal all our soule-sicknesses, and to deliver us from all our sins: and it hath pleased him to wash us alone in it, and to withhold it from the far greater part of mankind. By which we see, how highly he hath honoured us, and how deep we are in his debt. If three men were in danger of drowning or burning, and a man should come and deliver one of them, and leave the other two to the danger, all men might well say, that he favoured him more than the other. By our sins we were all in danger to be drowned in that sulphury lake, and to be consumed with the fire of God's wrath, as well as the Reprobates. Our sins deserve it. But Christ hath set himself between his Father and us. He hath taken no notice (as it were) of them: and us only, who are elected, he hath redeemed. As the Lord drowned the Egyptians only in the Sea, so Christ hath overwhelmed our sins only in his blood. And as the Propitiatory covered the Ar●e and the Decalogue: so Christ covereth his Elect with his blood, and hideth them, yea them alone, from the wrath of God, and therefore Paul calleth him, The saviour of his body. By which we see, his grace & good Ephes. 5. 23. will is far greater to us then to them. It is impossible through the virtue of Privi. 17 God's decree and Christ's merits, that any of the Elect should fall into the sin against the holy Ghost, into which some Reprobates have rushed. The Elect being once actually redeemed, Priuil. 18. 〈◊〉 Luk. 1. 74. have liberty to serve and worship GOD without fear of any evil. They serve him chief for his love, and for conscience of his commandments. The wicked seem to serve him oftentimes, but it is for some sinister respect, as for fear of damnation (as the slave obeyeth his Master for fear of the whip) or for fear of imprisonment, or an ill name, or else for the love of lucre, or the desire of glory or credit with men. The elect alone do merit at God's hands, Priuil. 19 for they being alone partakers of Christ's meritorious righteousness, do also alone, it being accounted as their own, merit everlasting life of God. Now is not this an exceeding great favour, that we being but worms, should deserve everlasting job. 25. 6 happiness of so high a Majesty? It doth greatly commend the love of God to us, and the rather, because he hath graced us only with the inestimable merits of his Son, refusing to impart them to many millions of men, as noble, as wise, as learned, as beautiful, as mighty, and as wealthy as ourselves. The Elect being once effectually called, do sin thenceforward only of infirmity. Privi. 20 Therefore Saint john saith, that Whosoever is borne of God, sinneth not, that is, with full consent of will. For so far foorth 1. job. 3. 9 as he is regenerate, he doth not sin. Wherefore Paul in the person of all true believers saith, If I do that I would not (meaning evil) it is no more I that do Rom. 7. 20. it, but the sin that dwelleth in me. But on the contrary, wickedness (as job showeth) is sweet in the wicked man's mouth, ●ob. 20. 12. he hideth it under his tongue, he favoureth it, he will not forsake it, but keeps it close in his mouth. His sin is as his soul, and therefore Solomon saith, he can not sleep except he have done evil, And the Prophet Isaiah showeth, that Prou. 4. 16. the wicked is so soldered to his sin, as that he will not learn righteousness, though mercy be showed unto him: in Isa. 2●. 10. the land of uprightness, where true religion is commanded, countenanced and professed, he will do wickedly; neither respecting Gods merciful dealing, nor the good ensamples of the Godly. Whereas the faithful detest and abhor their corruptions, and struggle against them, striving and desiring to be delivered of them, as a prisoner of his bolts, or as those which are troubled with the disease Ineubus, called the Nightmare, desire or struggle to be rid thereof. The Scriptures do teach, that God hath Privil, 21 made peace betwixt the creatures and his children. The stones of the field are job. 5. 23. in league with them, and the beasts of the field are at peace with them. The Lord by his Prophet Hosea saith, that he will make a covenant for them with Hos. 2. 18 the wild beasts, and with the fowls of the heaven, and with that which creepeth Exod. 11. 7. Exod 14. 22, 28, upon the earth. Do we not read, that the Sea made way to the Israelites, and overwhelmed their enemies which pursued them? Do we not read that Ravens fed the Prophet Eliah? Do we not read● 1. King. 17. 6, that the hungry Lions favoured Daniel, and that the fire spared the three Children? Did not a Star conduct the wise men to the place where our Lord lay? Math. 2. 9 Did not the Lord make a covenant for his servant jonah with the Whale, whose job. 41. 5, 22. teeth (as the scripture saith) are terrible, and by his might he maketh the d●●th to boil like a pot? And did he no● make a bond of peace for Paul with the venomous Viper, when she b●ing upon his Act. 28. 5, 6. hand he received no hurt, though the Barbarians waited when he should have swollen, or fallen down suddenly dead? On the contrary, we read that he drowned the wicked world with water, & burned the filthy Sodomites with fire. He met with ambitious Absalon with a 2. King. 2 24. tree, and slew those wicked children which mocked the Prophet Elisha with Bears. He made the dogs to eat the flesh of wicked jezabel, and destroyed Herod, that 2. King. 9 36. Act. 12. 23. Exod. 8. cruel & vainglorious king with worms. He plagued the Egyptians with frogs, flies, & louse. Yea, the Lord hath all creatures in heaven and earth ready (when it pleaseth him) to run upon the wicked and reprobate, as a grey hound upon his game when the leash is taken off, which he manifesteth when he saith by jeremy, I will etc. jere. 15. 3. Priuil. 22. The Elect being once forgiven of God, & accepted unto everlasting life for the merits of Christ, have joy unspeakable, and that peace which passeth all understanding. The kingdom of God (saith the Rom. 14. 17. Apostle) standeth in peace and joy in the holy Ghost. If the health of body be such a thing, as is rather with comfort enjoyed, then in words to be expressed; how great shall we think is the peace of conscience, & joy in the holy Ghost? It may be tasted, but it can not be expressed. The malefactor hath great peace and quietness with himself, when the King hath granted him his pardon: even so the elect should have Rom. 5. 7. great peace & tranquillity of mind, when as God, the great King of heaven and earth, hath pardoned their sins, and received them to favour. But on the contrary, the Reprobate & irreconcilable sinners, that sell themselves to work wickedness, and drink iniquity like water, have either no peace at all, but are like the raging Sea that cannot rest, whose Isa. 57 20. waters cast up mire and dirt, or else are senseless like stocks, labouring of a spiritual apoplexy, and a devilish dead palsy, being sunk into the gulf of security, and having made a league with death and a covenant with hell. The Elect have 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 jesus, who should purge and sanctify their offerings, and by whom they should offer them unto the Father: and therefore their goodly sacrifices are but goodly sins. God giveth his holy Spirit to his Elect only, who in God's appointed time maketh Priuil. 24 his habitation in them, who doth also sweep the floors of their spirits with the hand of his grace, and the besom of his word, and trimmeth up the houses of their hearts with the sweet and pleasant flowers 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 coals of juniper. He buildeth windows within them, that they may receive the bright and beautiful beams and lovely light, which do shine from the Sun of righteousness. He constituteth a kingdom within them: he ruleth them with the strength of his arm, and the sceptre of his word. He stablisheth his throne with justice and mercy: he fostereth the part regenerate, he bridleth and tameth the rebel, even the rebellious corruption of the heart, and by little and little consumeth it. As for the Reprobate; their hearts are the dens of the Devil, and the cabins of sin, stinking loathsomely like a dead carrion. There is indeed a kingdom within them: but the Devil is the King, Sin is the Queen. His Throne is wickedness, his Sceptre is iniquity, his Laws are the liberty of the flesh, his rewards are death, and they are his slaves and vassals. As the Elect may have Grace, so it is possible for them to grow in grace: therefore Priuil. 25. 2. Pet. 3. 18. 1. Pet. 2. 2. Peter exhorteth us, To grow in grace, and in the knowledge of Christ, and showeth also how we may grow. But for the Reprobate; as they are void of all true laving grace, so they grow not there in, for they can not increase in that which they want. A man cannot grow in bigness, unless he have a body. A man can not grow rich, unless he have ●iches. They may increase in sin and grow in wickedness, as clay doth in hardness when the weather is dry, or as the rivers do in depth & breadth when the tide cometh. Again, whereas the Lord doth very often give the reins to the Reprobate, and suffers them to rush headlong into horrible enormities, as the Gadarens Swine did into the Sea; he doth mercifully preserve his own people, and graciously keepeth them oftentimes from declining and falling; and whensoever they either stumble or fall, they may recover themselves by serious and sound repentance. But God hath not vouchsafed the gift of godly sorrow and true repentance to the Reprobate. It belongs only to Gods Elect. We may read of David's repentance, of Peter's falling and rising, of Paul's conversion: but we never read of any true * ●o turn truly, is to return from all sin unto God. turning that ever any reprobate made. If any of them repent, it is but for fashion sake, or for fear of punishment. It is not for love to God, or for the hatred of sin for sin, or for the consideration of God's love unto them. As lead being cast into the water, can not but sink, so the Reprobate can not but sin. And as a Millstone lying in the bottom of the Sea, can not come up, so the Reprobate being overwhelmed in the bottomless pit of iniquity, can not repent. Though it were possible to remove a Mountain out of his place, yet it were more impossible to remove a Reprobate from his corruptions. He may move, but he will not remove. He may turn, but he cannot return. As it is impossible for him to revive, who is ordained to perpetual death: so it is impossible for him to revive from sin, whom the fountain of all life hath righteously forsaken, and delivered for ever unto Satan, to hold captive in the grave of sin, and in the dark and deadly dungeon of iniquity. The children of God have the spirit of prayer, and with boldness may approach Priuil. 26. unto the throne of his grace, and put up their suits unto him. The King will permit a true subject to come into his presence and speak unto him, when a rebel or traitor shall find no such favour. A King's son may speak unto his father, when others are not permitted so to do. We are the sons of God, and the servants of his son; therefore we may boldly in the name of our elder brother, present ourselves before him, and put up our supplications to him; and the rather, because he knoweth and approveth us. For as the Apostle saith, The foundation of God remaineth sure, and hath this seal, 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 boldness unto GOD, seeing they have 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 favour of God. GOD accepteth the sincere will and Priuil. 27. fervent desires of his faithful and elect children to believe, 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 fear him. He will spare them, as a man Mala. 3. 17. spareth his own son. But father's use to take in good part their children's 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 weakly, God doth notwithstanding take all in good part, and regardeth not the imperfection of the work. A desire of grace is one degree of grace, and a will to do well, is with God accounted doing well. Therefore Paul saith, 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 giving alms, is true in the performance of all other duties. If there be in a man a ready and willing mind to believe, repent, and obey, though he do not these things perfectly, or so well as many of his brethren do; yet God, for the merits and intercession of his Son, accepteth both of him and his imperfect works, and in mercy rewardeth him. David, besides his daily infirmities, did thrice grievously offend God, and yet he told Solomon, that if he 〈◊〉. Chron. 7. 17. would walk before him as David his father, he would establish the throne of his kingdom, 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 commandments, whereby he may seem to exact perfect (and therefore impossible) obedience; yet if we consider all things well, it will plainly appear, that he meaneth no other thing, then that he should labour and seek to please him in all things: because he setteth his father David before his eyes as a pattern to follow, and because elsewhere we read that he maketh the same promise unto him, only requiring of him, To endeavour himself to do hi● commandments, 2 Chron. 28. 7. as he had begun. Now this is a very comfortable doctrine. For when a man considereth that GOD respects his weak obedience and honest heart, and accounteth the will to do, for the deed done, his heart is eased, his conscience is appeased, his mind is settled, and beholding the infinite love of God, he is ravished with joy, and provoked to magnify 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 ourselves (for man's heart is a mine of subtlety) in thinking we desire, & will to believe, repent & obey, when as we either do not at all, or do but as a reprobate may do; I will set down some rules, which as the touchstone trieth gold, and as Salomon's sword found out the right mother, so these may serve to discover the truth of our desires, and to desert the goodness of our wills. First of all, if we be grieved that we can desire and will no better than we do: secondly, if we do desire and will to do these things for the glory of God, and because we are persuaded that both these things and the willing of them are pleasing unto God: thirdly, if we strive to increase in willing and desiring, and if we feeds them with the diligent hearing of God's word, with holy meditations, with often prayers, and with setting before us the ensamples of excellent men, as the Priests kept the fire upon the altar, and fed it continually, and suffered it not to levit. 6. 12. go out: four, if to our wills and desires we join reformation of our lives, and in our several callings labour accordingly to serve God: fifthly, if in our hearts we prefer eternal serving of God in heaven, before all momentany profits and pleasures whatsoever. Sixtly, if we had rather live in a continual cross all our life long, but yet pleasing God, and being in his favour, then spend the same in sinful pleasures, continually displeasing his Majesty. seventhly, if we desire and will to s●rue him, and to return home unto him from 〈◊〉 sins, though we were verily persuaded that there were no hell. Lastly, if 〈◊〉 had rather please God, his rod of correction being always exercised upon us, then live without remorse of conscience against our knowledge, in profitable and pleasant sins, continually 〈◊〉ing and displeasing GOD our gracious Father; though we were certainly (as it were by oracle from heaven) assured that we should at the last gasp repent, and be saved, notwithstanding our former rebellion, and horrible disloyalty. If we desire and will to believe, repent, and obey, and find these things in us, than our desires will go for currant, God will accept of them, and approve 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 show them that he is not obliged with any bond of their merit● (which are just none) to sust●ine and uphold them: he dot● it also, to make them cling the closer about him, and to seek more earnestly for his assistance as the little child skrec●●th one for 〈◊〉 〈◊〉 it is fallen, & lieth 〈◊〉 〈◊〉 wling upon the ground: be doth it to hi● 〈◊〉 the and to abate their natura●l ●rid●●nd as 〈◊〉 lets them ral●●● love, so by their f●l● he mani●esteth his wisdom & ●●tegrity, and showeth his admirable comp 〈◊〉 & humanity, in forgiving and in raising them up again. But the falls of the reprobate kindle the coals of God's wrath against them, and further their full & final perdition: they serve to increase their 〈◊〉, and consequently their pains: they serve for punishments sometimes of former offences: and by committing one sin in the neck of an other, they put out the light of nature, they harden their hearts, and sit themselves for further wickedness, even as the stithy becomes the harder by striking. I grant indeed, that oftentimes they are grievously galled & perplexed with their sins. But it is not a sorrow that causeth repentance unto salvation never to be repent of, And usually it ●areth with them, 〈◊〉 it doth with young Hat-makers, or such as use to play at Stoolball. In the beginning their fingers may blister, and their hands may ache, but after a while, their hands become ●ard and brawny, and are well armed for such works, and the more they practise, the less pain they feel: so the custom 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 sound converted, should wholly for a time (much less for ever) fall away from God and perish. For God's decree of a 2. Tim. 2. 19 Election is constant, and his b Isa. 46. 10. counsel shall stand. c john 6. 37. Him that cometh unto me, (saith Christ) I cast not away, that is, I do not cast off or eject him, that embraceth me with the hand and arms of a lively faith, and testifieth the same with the fruits thereof. And whom God hath predestinated, called and justified, them d Rom. 8. 30. he will also glorify. For his covenant with them is an e jere. 32 40. everlasting covenant, and his gifts are w●●hout f Rom. 11. 29. repentance. g Cant. 8 6. Love is strong as death: much water can not q 〈◊〉 h love, neither can the floods drown i●. Pretty, which 〈◊〉, was never pretty. And true faith (though as small as a grain of must●●d seed) cannot altogether vanish and be extinguished: For God will 〈◊〉 it, he will not h Isa. 4●. 3. break the bru●ed reed, nor quench the smoking flexe. Indeed faith may be shaken, but it can not be shivered in pieces▪ it may be moved, but it can not be removed: it may 〈◊〉 and wax dry, but it can not wear away quite and die: Satan may si●t and touse it, he may lay siege against it, but he cannot sack it, he shall never destroy it. The Sun may set and for a time lie hid, but it remaineth in the heaven: and faith may be covered (as fire with ashes) but yet it continueth in the heart. The fish may be in the water, though she float not always aloft. There is sap in the root, when the leaves are feign off, and the top naked, and in appearance withered. So faith liveth, though it have lost some signs of life. The S●●ne and the Moon may be indeed eclipseth even so the eye of faith may be dimmed. But as the Sun and Moon do not perish in their eclipses, nor lose their light for ever; even so faith doth not perish when it is eclipsed: It may indeed receive a buff●t, whereby it may (as it were) reel and stagger and fall to the ground, and there for a time lie like a man in a swoon, or fit of the falling sickness, but it cannot die; because God, the wellspring as well of spiritual life, as of natural, will never forsake it. The Th●m●s may suffer an ebb, but it is not stark dry at any time: so faith may come to a very low ebb, but yet it will have water al●●yes in the bottom. As a great river may befrozen over with hard ice for a time, and so covered with snow, as that it seemeth rather a Rock then a River, or like to other ground; even so faith may be (as it were) frozen over with thick y●e, and so held with the snow of sin, as that it may not be seen at all for a time. But as there is water in the River which is deep; notwithstanding the frost, though it be not seen: even so there is life in faith, though for a time it do not appear. But when the weather is broken, when the holy Ghost gins to make a thaw, with the fresh fire of his grace, when the South wind blows hard, and when the Sun of righteousness hath melted the ice, than Faith will appear, and flow amain, as a River after rain, and as the waters do after a thaw. Then grace, which was covered before, will shine bright and clear, as the Sun doth after a shower, as is evident by the repentance of David and Peter. Moreover, our Saviour sayeth, that his sheep shall i john 10. 28. never perish. The k Isa. 40. 11. Lord (saith Esay) shall feed his flock like a Shepherd: he shall gather the Lambs with his arm, and carry them in his bosom. He l Psal. 23. 2. maketh them to rest in green pastures, and leadeth them by the still waters. m Psa. 41 12. He upholdeth them in their integrity, and doth set them before his face for ever. As n Zach. 4. 9 Zerubbabel laid the foundation of the Temple, and did finish it: so o Phil. 1. 6. God that hath begun his good work in the temple of our hearts, will finish it unto the end. They can not be taken from him by strong hand. p john 10 29, 30. For he is greater than all, and his will to save them is answerable to his power: therefore he saith, q john 10 28. He giveth unto them everlasting life; adding also, that none shall pluck them out of his hands. Master Tinda● saith 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 Mat. 24. 24. seduced, Neither can they of themselves fall away. For s jere. 32. 40. God hath put his fear in their hearts, that they shall not departed from him. A man may for a time cease to laugh, but he cannot lose the faculty of laughing. The drunkard loseth sometimes the use of reason, but the faculty never; so the graces of God may be crazed, but yet they are not utterly abolished. Finally, God forsaketh not them, For his love is t ●●re. 31. 3. everlasting: those whom he loveth once, he u joh. 13. 1. loveth to the end. w Rom. 8. 39 Nothing can separate us from hi● love. It is like the x Deut. 29. 〈◊〉. Israelites shoes, which waxed not old. It is like the tree of life: he that once truly t●st●th of it, shall not die eternally. As a Father doth not reject his Child when he hath broken his face by falling, but rather seeks a plaster: he will (it may be) lash him, but he will not leave to love him. Even so our heavenly Father dealeth with his Children. For he hath said, that he will y jere. 32. 40. never departed from them to do them good: he z Heb. 13 6. will not fail them nor forsake them: but a 1. Thess. 5. 23, 24 will sanctify them throughout, and keep them s●fe unto the coming of Christ. Indeed our enemies may wound us, but they shall not win: they may vex us, but they shall not vanquish: they may perhaps press us, but they shall not oppress us: they may cut us, but they cannot kill us. For GOD, who is greater than all, will not suffer us to be 1. Cor. 10. 13. Psa, 127 4. Priuil. 30. joh. 1. 12 Math. 14 31. Rom. 4. 20. 2. Cor. 5. 1. tempted above our power, and is very vigilant for us. For, he that keepeth Israel, neither slumbereth nor sleepeth. The Elect may assuredly be persuaded in this life, that they shall be saved in the life to come. For a special and certain persuasion of God's mercy, is the very heart and marrow, the life and soul of true faith. Therefore Paul saith, We know that if our earthly house of this tabernacle be destroyed, we have a building of God, that is, an house not made with hands, eternal in the heavens. Furthermore, if it be not possible for men to know that they shall be saved, how could Saint john say, These things have I written unto you that believe in the name of the Son of God, that ye may know that ye have eternal life. To conclude, if it were impossible for a man to be in his conscience assured, that he is the elect and faithful servant of God, effectually called in time, & orde●ned to glory before time; to what end should David inquire who of all professors are the true members Psal. 15. of the Church militant on earth, and shall be of the Church triumphant in the heavens? and to what end should he set down y● marks, whereby they may be discerned? And to what purpose should Paul exhort us to prove ourselves whether we are in the faith? Or why should he speak after this manner unto us, Know ye not your own selves, how that jesus Christ is in you, 2. Cor. 13. 5. 2. Pe●. 1. 10. except ye be reprobates? And wherefore should Peter bid us be diligent to make our calling & election sure? It remaineth therefore as an undoubted truth, that the elect may be truly assured of their election, and may assuredly know (without special revelation) that they shall be saved. Now this is a very great prerogative, and the greater; first, because it may be ivioyed to the end: secondly, because the longer it is enjoyed, the better we are assured: thirdly, it brings with it wonderful joy. For what greater joy can a man here enjoy, then to be assured of eternal joy? Fourthly, this assurance makes a man mor● wary, and more unwilling to displease God by sin, whereby nothing is deserved but damnation. Fiftly, this privilege is the more excellent, because they whi●●● want this knowledge altogether, can have no solid consolation. And as for the Reprobate; they have no more to do with this certainty, than they have with salvation. As it is impossible for them to be saved, so it is impossible for them to be truly assured of their salvation. He that dreameth, may think he walketh, eateth, talketh, seethe, when he doth not: and he may think he is awake, when he is not. So these dreamers may think that they shallbe saved, and may soothe up themselves as if they were cocksure, but they are deceived. He that is in a swoon, doth sometimes persuade himself that he seethe many strange sights, but his persuasion is false: so the Reprobates may think all things run round, they may persuade themselves they are in God's favour and shall be saved: but as the things are false whereof they do persuade themselves: so their persuasion must needs also be as ●alse. It is but a spiritual swoon, or d●u●l●sh, dreaming, or dizziness, that doth so blind their eyes, and beguile them. The Elect only shall be raised up of Christ as a Saviour 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 upon them he Math. 25 will pronounce the white and comfortable sentence of absolution. On the contrary, he will raise up the Reprobate, as he is a terrible and dreadful judge, he will set them on his left hand like Goats, and pronounce against them the doleful and black sentence of condemnation. And more also, which may increase their grief; he will use the Elect for the approbation of his judgement upon them, and upon the wicked Angels also. They shall attend upon him, as justices do upon the judge at the Assizes, and shall approve his sentence; and this Saint Paul teacheth, when as he 1. Cor. 6. 2, 3. saith, that the Saints shall judge the world and the wicked Angels. Now as this is a great honour unto the Elect, to sit as judges upon the wicked: so it must needs minister no small grief unto them, to be (as it were) judged of those whom they before have derided, condemned, nicknamed, and persecuted. Thus we have seen many notable privileges of Gods elect and faithful children. If Balaam prophesied of the Israelites, when he looked upon them dwelling according to their tribes, saying, How goodly are thy tents, O jacob, and thy Nu●. 24 5. habitations, O Israel; we may well conjecture, that God will exceedingly manifest his love unto us hereafter in the heavens, seeing h●e hath honoured us so highly in this vale of misery, and will grace us so much after the resurrection, in our entrance into heaven, as that we shall judge the World and the Angels. The last privilege of the Elect, whereof Priuil. 32. I will entreat, is, that God will give them the kingdom of heaven and everlasting life. Fear not, little flock (saith Luk 12. 32. our Shepherd) for it is your Father's pleasure to give you the kingdom. And Paul saith, that God doth glorify those whom Rom. 8. 30. john 10. 28. he hath predestinated, called, & justified. Our Saviour saith, that he giveth eternal life unto all his Sheep. As joshua brought the children of Israel into earthly Canaan: so Christ jesus our joshua, will one day bring all true Israelites into celestial Canaan, & will crown them with immortal glory. To describe this bless●d estate perfectly, surpasseth man's capacity, whole knowledge is as yet imperfect. For Paul out of Esay saith, that the eye hath not seen, and the ear hath not heard, neither 〈◊〉. Cor. 2. 〈◊〉 〈◊〉. 64. 〈◊〉 came it into man's heart to think of those things which God hath prepared for them that love him. Nevertheless it may in part be described, according as God hath revealed it in his word to us. In this estate the Elect shall be delivered and set free from all wants & miseries, from sin, and from all the temptations of Satan. 〈◊〉. ●1 4. They shall have perpetual fellowship with the blessed Trinity, & the holy Angels. They shall have perfic knowledge, and they shall perfectly love God, 1. Cor. 13. 12. who will be all in all unto them. Their hearts shall be full fraught with endless & unutterable joys. Their tongues shall continually sound out the praises of God. They shall celebrate an everlasting Isa. 66. 23. Phil. 3. 21. Sabbath, serving God most purely for ever and ever. Their bodies shall be like to the glorious body of Christ; bright & beautiful, nimble, & full of agility, preserved & sustained by the immediate power of God, without meat, drink, sleep, labour, physic; and therefore Paul calls them 1. Cor. 15. 44. spiritual. Lastly, to make up their happiness; the place of their abode shallbe in the highest heavens, where there is no pains 2. Cor. 5. 1. but pleasures, no woe but weal, no sin but serving of God, no grief but glory, no want but wealth, no sickness but health, no death but life, no jars but joys, no wars but peace, no treachery but truth, no fight but triumphing, & no change, but everlasting continuance. When a man hath lived so many thousand thousand years in all the pleasures of paradise, as there are hours in a M. millions of years, he shall not attain unto the end, for the end is endless, and the time is without time. But on the other side, the Reprobate are severed from the solacious sight and comfortable presence of God. Their fellowship is with the Devil and his angels in ●ell fire, where they are unspeakably tormented in soul and body, with endless, easeless, and remediless torments. Their life is death, and their death is life, a dying life, and a living death. When they have spent so many years in pains, as there be stars in the Sky, moats in the Sun, sands on the shore, and fishes in the seas, they shall be as far from the end, as they were the first day: for the time is infinite, their damnation is everlasting, & their death shall never be put to death: their worm shall not die, their fire shall never be Isa. 66. 24. put out, neither shall they be put out with it. But as the Salamander is always in the fire, and never wasteth: so the wicked shall be continually scorched in hell-fire, and yet shall never be consumed. Lo● then (Beloved) you see the Charter of the Saints in part. No earthly Monarch can grant such a one unto his Subjects, as God hath given freely to his Elect. All the Countries, Kingdoms, and Cities that have been, are, and shall be, can not show such dignities, such royalties, and such immunities given them by man, as I have showed to belong to God's Elect, and obedient children. The consideration of these benefits and privileges should move us, First, to acknowledge and laud Gods infinite love. Secondly, in way of thankfulness to dedicate our souls and bodies, and all that we have, unto God. Thirdly, to admire the condition of God's children. Fourthly, to be afraid to disgrace them, whom the Lord doth so grace and countenance. Fiftly, to undergo courageously all adverse blasts, and all the crosses of this life. Sixtly, to alienate our hearts from the world. seventhly, to roll our care upon God, and to rely upon his providence. Eightly, to desire the coming of Christ, and not to fear death too múch: The sooner we die, the sooner we come to our crowns. Lastly, the consideration of these benefits and privileges, should stir us up to seek by all means to be enroled amongst them, and never to rest, till we be in some measure certain, & certainly persuaded, that we are elected, and preordained to salvation. When Ahashuerosh had honoured Mordecai, and showed favour unto the jews, the Scripture saith Hest. 8. 7 that much people of the land became jews. So, seeing the Lord hath thus dignified the Elect, let us behave ourselves like them, and labour to be accounted of their company. Claudius' Lysias gave a great sum of money for the freedom Act. 22. 28. of the Romans; how much more ought we to seek for these freedoms and royalties, which do more surpass the other, than the heaven doth the earth, and the precious pearl doth the poorest pebble. 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 Privileges. I come now briefly to set down the notes of Election unto life, and to show how a man may come to be truly persuaded in his conscience, that he shall be saved. Let a man that would attain to the knowledge of his election unto salvation, 1. hear the word of God often and attentively. For faith, whereby we Rom. 10. 17. are persuaded of God's special grace unto us, is ordinarily wrought by hearing of the word preached. 2. Let him wage war with his infidelity, and let him not listen to Satan tempting him to doubting, or desperation. 3. Let him beware of pride and presumption, neither trusting to his own goodness, nor oblivious of Gods infinite justice. 4. Let him often and earnestly pray for this benefit, and desire that GOD would give him his Spirit, which may witness with him that he is the chosen child of God. 5. Let him reverently receive the Sacrament, and meditate often of his Baptism. For the Sacraments are pledges of God's love, and serve to increase our faith. He that receiveth them with an honest and humble heart, may assure himself of the remission of his sins, and of the salvation of his soul. Lastly, let him expend and duly 6. Consider diligently God's ●atherly d 〈◊〉 g with thou. consider the notes of Election to eternal life, by the which a man may know that he is ordained to be saved. No●e, 〈◊〉 〈◊〉 〈◊〉. The jailor demanding 〈◊〉 Paul and Silas what he ●●ould do to be ●●●ed; they made him 〈◊〉, 〈◊〉, Believe in the Lord jesus Christ, and thou shalt be saved. Secondly, Act. 16. 〈◊〉. ●●ue o● our 〈◊〉 for their 〈◊〉 tie: We know (saith john) that we are transl 〈◊〉 d f●om death to life, because we 〈◊〉. john 3. 14. love the brethren. Thirdly, the fear of God, whereby we are loath to offend him, chief, because we love him, and 〈◊〉 〈◊〉. Blessed is the man that feareth Psa. ●12 1. the Lord; 〈◊〉 Blessed, then Elected. 〈◊〉 y, h●rty confession, and loathing of 〈◊〉 s●nnes. He that confesseth and forsaketh Prou. 28 13. his sins, shall find mercy But God vouc●●afeth his special mercy only to his 〈◊〉 people, Fif●ly, confidence and affiance 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 saith, Our confidence hath great Heb. 10. 35. recompense o● reward. Sixtly, sincere and true calling upon the n●me of God. For Paul saith, Whosoever shall call upon Rom. ●0. 13. the Name of the Lord, shall be saved. seventhly, careful and constant endeavouring to keep all ●he commandments of God. ●o●, Blessed are they that do h●● Revel. 22. 14. commandments, 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 kingdom of Solomon, if 1. Chron. 28. 7. he did constantly endeavour 〈◊〉 keep his commandments: so the 〈◊〉 e Lord will establish us for ever in the kingdom of heaven, if we will endeavour constantly to serve and obey him. Eightly, p●●ient bearing of affliction for the truths ●●ke. Blessed are they (saith Christ) which suffer Math. 〈◊〉. 10. persecution for righteousness s●k●: for theirs ●s the kingdom of heaven Nint●●y, 〈◊〉 〈◊〉 nest and hearty desire to be w●●hed in the blo●d of Christ, and to be invested in the white robes of his righteousness. Blessed Math. 5. 〈◊〉 are they which hunger and thirst for righteousness, for they shall be filled. To him that Revel. 21. 6. is a thirst, I will give of the well of the water of life freely, Tenthly, Christian humility, and poverty of spirit, when a man seemeth naked and base in his own sight, and ascribeth all to God's grace. Blessed are the poor in spirit, for theirs is the kingdom of heaven. eleventhly, a lusting Math. 5. 3 and longing after the coming of Christ. Paul saith, that the righteous judge will give a crown of righteousness 2. Tim. 4. 〈◊〉. unto all those that love his appearing. Twelfthy, David in the 15. Psalm asketh the Lord who shall dwell in his tabernacle, and rest on his holy mountain? and received answer as it were by oracle from God, that he shall, who walks uprightly, and worketh righteousness, and speaketh the truth from his heart. And Peter having commanded us to make our election and calling sure, addeth, saying, that if we do These things, we shall never fall, but shall be sure and certain. Now 2. Pet. 1. 10. what these things are, he showeth, to wit, that we adorn our hearts and lives with 2. Pet. 1. 5, 6, 7. virtue, knowledge, temperance, godliness, & love. To conclude, he that is sure of his Adoption, may be also certain of his Election: for none are adopted, but such as are elected. Now a man may know his Adoption, if he find in himself the properties of an obedient & loving son. I will set down some. 1. Property. As a little child, whether in learning good, or leaving evil, is either won by a fair word, or awed by a check, or feared by a frowning look, or alured by a trifling gift, or stilled by seeing an other beaten before him, or else quieted by a rod; even so God's children are either affected by his promises, or alured by his mercies, or awed by his threats, or scared by his frowning countenance, or humbled by his correcting of others, or by his rod which is upon their own backs. 2. A good and wise child is very desirous to know his father's mind or will, that so he may best know how to please & humour him; and such is the disposition of God's child. job maketh it the note of a wicked man, to affect y● ignorance job. 21. 14. of God's ways. 3. A good child knowing that he hath unjustly grieved his father, will not be quiet till they be good friends again. 4. He laboureth to resemble his father in his rare and excellent virtues. 5. He will bear a blow at his father's hands, (though he scorn to put it up at an other man's,) and when his father hath chidden or corrected him, he will not run for comfort to his father's desperate & sworn enemies. 6. He envieth not a servant or brother that is 〈◊〉 o'er laborious and circumspect in his father's business, than himself is. 7. He carrieth a thankful heart toward his father for his fatherly gifts. 8. He is glad to know his father's prerogatives, his lands & lea●es (if there be any) specially if he be an h 〈◊〉 e. 9 He longeth to se● his father, and to hear often of him in 〈◊〉 absence. 10. He maketh much of those love-tokens which his father hath given him to keep for a remembrance of him, or for a sign of his love. 11. He cannot without grief endure to see his father in●ured or abused by any. 12. He hath a sp 〈◊〉 all regard of his father's credit. 13. He rejoiceth at his father's prosperity. 14. He ●●keth his father's company, he listeneth to his words, & loveth to talk unto him. 15. He loveth his mother entirely, he affecteth his brethren and sisters, though it be but for his father's sake. 16. He hateth the fellowship of his father's inturious and unjust enemies, be is a friend to all his father's faithful friends, he contemn▪ n●t the● companies. 17. He cle●●eth unto 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● dutiful and loving child. Those which find them in their hearts & lives, may truly and infallibly assure themselves and know, that they are the sons and daughters of God, elected before the foundation of the world, to everlasting life and happiness. Those which after diligent search find them not to be in them, must not despair, though they may justly indeed suspect and bewail their estates; but let them fly to the throne of grace with hungry hearts, and incessantly desire favour, remembering also to use all means whereby all these foresaid graces and gracious conditions may be generated, nourished, and augmented in them. These things (right Worshipful and Beloved) I have here set down 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 give them unto you, in testimony of mine hearty love, and earnest desire of your Christian progress in knowledge and in godliness. The God of peace, that brought again from the dead our Lord jesus Christ, the great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in all good works, to do his will, working in you that which is pleasing in his sight, through jesus Christ; to whom be praise for ever and ever, Amen. Favers-ham. june. 20. 1606. Your Worships in Christ jesus. Thomas Tuke. Master Perkinses Epistle to the Reader. THE doctrine of Predestination and God's Grace is to be founded upon the Written Word of God, and not upon the judgements of men. For as Hilary saith well, God cannot be understood but by God: And De Tri●. lib. 5. again, We must learn of God, what we are to understand 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 always just, albeit men do not understand how he 〈◊〉. must. 2. GOD is not governed of, much less doth he depend upon second causes, but doth ●ustly order them, even then when they work 〈◊〉. 3. GOD works 〈◊〉 lie, to wit, propounding unto himself is certain end: he is ignorant of nothing: he doth not 〈◊〉 or 〈◊〉 that which he cannot effect: he doth not ●dly behold what 〈◊〉 ll be, or what may be done, but he does 〈◊〉 th' all things unto 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 certain and sure. 5. The 〈◊〉 and unsearchable judge 〈◊〉 s of GOD are to be honoured and acknowledged. Augustine: It 〈◊〉 me (thou sayest) that he perishes, and another De verb. Apost. 〈◊〉. 11. is baptised, it 〈◊〉 oveth me, it moveth me as as man. If thou wilt hear the truth, it also 〈◊〉 th' me, because i am a man, nut of thou b●●st 〈◊〉 man, I am also a man: let us both hear him that saith, O man! Verily, if we be therefore moved because we are men, the Apostle speaketh to human nature itself being weak and feeble, saying; O man! Who art thou which pleadest against GOD? Rom. 9 20. Shall the thing form say to him that form it, Why hast thou made me thus? If a beast could speak and did say to God, Why hast thou made him a man, and me a beast? mightest thou not justly 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, unless GOD doth absolutely will and work it: and we do that which is good, so farforth as God doth work in us more or less. 7. No evil can be avoided, unless GOD do hinder it: and we avoid evil, so farforth as God doth more or less hinder it. 8. The will of GOD is known, not only by the written word, or by revelation, but also by the event. For that, which cometh to pass, doth therefore come to pass, because God hath willed that it should come to pass. 9 A man doth not that good thing which by grace he is able to do, unless 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 government of the world, and the execution of justice, is to be ascribed to God, as to the author. I do now exhibit unto 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 clear the truth, that is (as they call it) the Caluinists doctrine, of those reproaches which are cast upon it: and that I might mitigate and appease the minds of some of our Brethren, which have been more offended at it then was fit. For I do willingly acknowledge and teach universal redemption and grace, so far as it is possible by the word. My mind is to pursue after peace, which is departing from us: and I would have all men so interpret my fact. I allege the testimonies of the ancient every where, not but that even one evident and perspicuous sentence of sacred Scripture, concerning any point of Doctrine and Faith, is of more value and force, than all the testimonies of the Doctors and Schoolmen: 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 books, and is propagated to all posterity. And I hope, I shall sufficiently persuade an indifferent judge, that these things have not been lately hatched at home, which we deliver in our Congregations and Schools, but that we have also derived and fetched them from the Fathers themselves. William Perkins. THE ORDER OF PREDESTINATION, as it is collected out of the Scriptures by the Author. PRedestination is the counsel of God touching the last end or estate of man out of this temporal or natural life. For as touching 1. Co●. 15. 46 natural life we are all alike: and this kind of life is in the counsel of God only a preparation and step unto the spiritual and heavenly life. The supreme end of predestination is the manifestation of God's glory, partly in his mercy, and partly in his justice. And this hath been the doctrine of the Fathers. S. Austen saith, that one of those two societies De Civit. ●Dei lib. 1● of men, which we mystically call two cities, is that which is predestinated to reign eternally with God: and the other to suffer eternal punishment with the devil. Fulgentius saith also, That in God's predestination there Ad Monymum. lib. 1. is prepared either a merciful remission of sins, or a just punishing. And Gregory saith, That God being a just Creator unto all after Comment. in 1. Reg. Cap. 4. an admirable manner, hath foreelected some, and forsaken others in their corruptions. And the more learned Schoolmen use to say, that God for the more full manifestation of his perfection hath predestinated some in manifesting his goodness by the rule of mercy, and damned others, in representing his perfection by the rule of justice. The common means of accomplishing this counsel is twofold; the creation, and the permission of the fall. Creation, is that by which God made the whole man of nothing according to his own image; but yet changeable, and endued with a natural life. The permission of the fall is, whereby God did justly suffer Adam and his posterity 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 evil, when he ceaseth after a sort from his operation, not illuminating the mind, and not inclining the will to obey his voice. This permission of the evil of fault is by God's foreknowledge and will, but yet only for the greater good of all: which would be hindered if God did not suffer evil. For if there were not sin, there should be no place for the patience of Martyrs, and for the sacrifice of Christ offered upon the cross, which doth infinitely exceed all the sin of the whole world. Augustine saith well: God hath judged it better to do Enchir. cap. 27. good with evils, than to permit no evil to be. In like manner Gregory saith: In his severe Expos. 〈◊〉. Reg. cap. 4. judgement he suffereth evil to be done, but withal he doth in mercy forecast, what good things he may bring to pass, by these evils, which he doth ordain by his judgement. For what greater sin is there than that by which we do all die? and what greater goodness than that by which we are delivered from death? And doubtless but that Adam sinned, our Redeemer should not have taken our flesh upon him—. Whiles God was to be borne man, the Almighty did foresee that he would make of that evil, for which they were to die, a good which should be greater than that evil. The greatness of which good what faithful man is there who doth not see how wonderfully it doth excel? Surely great are the evils, which we suffer by the desert of the first fault: but what faithful 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 happy fault. That In benedict. Cerci Pasc. which I have said of the permission of the fall, I do also say of the fall permitted; saving that the permission is a means of the decree by itself, but the fall is a means (of accomplishing the decree) only by the ordination of God, who draweth good out of evil. This fall permitted cometh not to pass but God being willing, neither doth it come to pass contrariwise or otherwise than God permitteth, neither can it any further be than he doth permit. Yet the will of God is not the cause of the fall, but the will of man left unto itself by God, and moved by the suggestion of Satan; which will appear by this similitude: I build a house subject to change and falling, which notwithstanding would continue many years, if it might be free from the annoyance of winds: yea, if I would but underprop it, when the storm cometh, it would continue stable. But as soon as the winds begin to rage, I do not underprop it, and it is my will not to underprop it, because it is my pleasure so to do, thereupon the house being weatherbeaten falleth down. I see the fall, and in part I will it, because now when I could very easily have hindered the fall, yet I would not. And although thus far I do 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 unto me, that did not underprop it, but to the winds which cast it down. So God leaving Adam unto himself, that he might be proved by tentation, and that it might appear what the creature is able to do, the Creator ceasing for a time to help and guide, is not to be accounted the cause of this fall. For he did not incline the mind to sin, he did not infuse any corruption, neither did he withdraw any gift, which he did bestow in the creation: only it pleased him to deny or not to confer confirming grace. The proper cause of the fall was the devil attempting our overthrow, and Adam's will, which when it began to be proved by temptations, did not desire God's assistance, but voluntarily bend itself 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 unto rest, or of the reprobate unto death: and both are De summo bo. lib. 2. cap. 6. done by God, that he might make the elect always to follow after heavenly and spiritual things, and that he might suffer the reprobate, by forsaking them, to be delighted always with earthly and outward things. And Angelome saith: Christ by his secret dispensation In lib. 1. Reg. cap. 8. hath out of an unfaithful people predestinated some to everlasting liberty, quickening them of his free mercy: and damned others in everlasting death, in leaving them by his hidden judgement in their wickedness. The decree of election is that whereby God hath ordained certain men to his Eph. 1. 5. glorious grace in the obtaining of their salvation and heavenly life by Christ. In the decree of election according These acts are usually called the decree and the execution of the decree. to God's determination there is (as we conceive) a double act. The former concerns the end, the latter concerns the means tending to the end. This the holy Ghost seemeth to me to have taught very evidently, Rom. 9 11. That the purpose which is according to election might remain. here we see that Paul distinguisheth God's eternal purpose and election, and placeth in his decree a certain election in the first place before the purpose of damning or saving. And in Rom. the 8. 29. 30. Those which he knew before, he also predestinated to be made like to the image of his son—. Whom he predestinated, them also he called—. In which words Paul distinguisheth between the decree, and the execution thereof, which he maketh to be in these three, Vocation, justification, and Glorification. Moreover he distinguisheth the decree into two acts, foreknowledge, whereby he doth acknowledge some men for his own, before the rest: and predestination, whereby he hath determined from eternity to make them like unto Christ. In like manner Peter teacheth, 1. Pet. 1. 2, where he saith, that the faithful are elected according to the foreknowledge of God the father unto sanctification of the spirit. If any man shall say that by foreknowledge in these places we must understand (as many would) the foreknowledge or foreseeing of future faith, he is manifestly deceived. For whom God foreknew, them he did predestinate that they should be like to Christ, that is, that they should be made just, and the sons 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 just, and to be the sons of God, are also predestinated to believe, because Adoption and Righteousness are received by faith. Now we cannot rightly say, that God doth first foreknow that men will believe, and afterwards predestinate them to believe; because that God hath therefore foreknown that those shall believe, whom he did foreknow would believe, because he did decree that they should believe. So justin Martyr calleth Cont. griph. those elect, who were foreknown that they should believe. And Lombard: Whom he Comment. in cap. 8. ad Rom: Cognosc●. scio. hath foreknown, them he hath predestinated, that is, by grace conferred he hath prepared that they should believe the word preached. Moreover the word (know) when it is given unto God speaking of the creature, doth very often signify to embrace or approve. 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 ye workers of iniquity, I never 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 signify the foreknowledge of faith, or of any other virtue in those which were to be elected. It is also the judgement of Augustine, that predestination De pursue. sanct. lib. cap. 18. Rom. 11. 1. 2 is sometimes understood by prescience, even in the foresaid place. Hath God cast away his people which he knew before? And he saith that, Those are sons in God's foreknowledge, whose names are written in their father's register, so as they shall never be raised out. Cyrill saith also that Christ knoweth his sheep, electing and foreseeing them Expos. in joh. 7. cap. 6 unto everlasting life. As the Apostle saith Rom. 11. 12. God hath not cast away his people which he knew before. For as the Lord is said not to know those, whom he doth reject: as when he answered the foolish virgins saying, Matth. 25. 12. Verily I say unto you, I know you not: so he is said to know those, whom he doth predestinate and fore-appoint unto salvation. And Thomas expoundeth that place in the 8. to the Romans after Idem Hugo de sanct. ●ict. in annot. in Rom. et joachim. in Revel. par. 1. this sort: Whom he foreknew in his knowledge of approbation, these he hath also predestinated: And he will also have an effectual will of conferring grace to be 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 unto himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of the divine purpose, whereby God doth take certain men which are to be created unto his everlasting love and favour passing by the rest, and by taking maketh them vessels of mercy and honour: and this act is of the sole will of God, without any respect either of good or evil in the creature. And God doth wrong none, although he choose not all; because he is tied to none: & because he hath absolute sovereignty and authority over all creatures. We that are but men give leave unto men, especially unto our friends, to do at their pleasure in many things as they themselves list, and to use their own discretions. The rich man is kind to which poor person he pleaseth; and of beggars he doth adopt one, and will not adopt another, and that without offering any injury. Now that liberty, which we yield unto man, must much more be granted unto God. The second act is the purpose of saving or conferring glory, whereby he doth ordain or set apart the very same men, which were to fall in Adam, unto salvation and celestial glory. This act is in no wise to be severed from the former, but to be distinguished in the mind (for order's sake and for the better unfolding of it) for as by the former men were ordained unto grace: so by this latter the means are subordained whereby grace may be conferred and manifested: and therefore this latter maketh a way for the execution and accomplishing of the former. Moreover, this act hath no impulsive cause over and beside the good pleasure of God: and it is with regard to Christ the Mediator, in whom all are elected to grace and salvation; and to dream of any election out of him is against all sense: because he is the foundation of election to be executed, in regard of the beginning, the means, and the end. Lastly, this act is not of men to be created as was the former, but of men fallen away. Therefore in this act God respecteth the corrupted mass of mankind. Furthermore in this second act there are five degrees, the ordaining of a Mediator, the promising of him being ordained, the exhibiting of him being promised, the applying of him being exhibited, or to be exhibited, and the accomplishment of the application. It is not unlike which Bernard saith, The kingdom of De verbis libri sapientiae. God is granted, promised, manifested, perceived. It is granted in predestination, promised in vocation, manifested in justification, perceived or received in glorification. The ordaining of a Mediator is that whereby the second person being the Son of God, is appointed from all eternity to be a Mediator between God himself and men. And hence it is that Peter saith, that Christ was foreknown before 1. Pet. 1. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the foundation of the world. And well saith Augustine, that Christ was predestinated to be our head. For howsoever as he is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the substantial word of the Father, or the Son, he doth predestinate with the Father, and the holy Ghost; yet as he is the Mediator, he is predestinated himself. The promising is that, whereby Christ being from eternity ordained for the salvation and spiritual life of men, is revealed and offered unto them, together with grace to be obtained by him: this promise is universal in respect of all and every one that do believe. joh. 3. 16. God so loved the world, that he hath given his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. only begotten son, that every one that believeth in him should not perish. joh. 6. 47. He that believeth in me hath life everlasting. Matth. 11. 28. Come unto me all yea that are weary and laden, and I will ease you. Mark. 16: 16. He that shall believe and be baptized, shall be saved: but he that will not believe shall be damned. Act. 10. 43. That through his name all that believe in him, shall receive remission of sins. Act. 13. 39 By him every one that believeth, is justified. Rom. 1. 16. The Gospel is the power of God to salvation to every one that believeth. Rom. 10. 4. Christ is the end of the law for righteousness unto every one that believeth. Gal. 3. 22. The Scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe. With the promise there is joined an exhortation, or commandment to believe: which is more general than the promise; because the promise is made only to believers; but the commandment is given to believers and unbelievers also. For the elect are mingled with the wicked in the same assemblies: and therefore the Ministers of the Gospel ought indifferently to exhort all and every one to repent, considering that they are altogether ignorant, who, and how many be elected, and be to be converted; moreover God by exhortations to repentance, meaneth to leave those without excuse, whom he doth see will never repent. So Abbot joachim saith: It behoveth In Revel. p. 3. l. 2. them to preach for the elects sake, and to declare unto men the words of life, that their light may shine before men, and that they may fatten the hearts of the elect, by anointing them with the oil of spiritual doctrine: but for the reprobate, ligare aquam coelo, to 〈◊〉 the water in the clouds. And again, Lest the reprobate should have excuse, and for the Part. 4. t. 7. elect which are among them, the messenger himself shall be sent, who doth not only preach this in secret as it were for fear, but crieth also with a loud voice, which may be heard far off, and of all men also. Some are wont to say, that God's commandment by this means doth overthwart his decree: because he commandeth that, which he willeth not to effect. But I answer, first that God in his commandments and promises doth not utter whatsoever he hath decreed, but doth in part only so far forth propound his will, as he knoweth it expedient for the salvation of the elect, and the governing of all. By his commandments therefore he showeth what he liketh, and what he willeth that we should do to him, not what he will do to us or in us. And God who willeth not all things alike in all, doth will conversion in some only in respect of approbation, exhortation and means: in others he willeth it also as touching the decree of working it. Here is no disagreement in the wills, but sundry degrees of willing in regard of us, according to which God is said both to will and to nill. Secondly I answer, that the revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. will is never contrary to the will of his good pleasure, or to the decree of God, (with the which it doth always agree both for the beginning, as also in the end and scope) but that it is notwithstanding often divers, and that in show it seemeth sometimes contrary if we consider the manner wherein it is propounded. God commanded Isaiah to declare unto Hezekiah his death: and he did also denounce Esa. 38. destruction unto the Ninivites jon. 3. 4. within forty days: and yet he had decreed to put neither of them both in execution. The human will of Christ did with Mat. 26. 3. an holy dissension in some sort will deliverance from the agony of death, which notwithstanding the divine willed not. Abraham Gen. 28. prayed without doubt by divine inspiration, & therefore with faith that the Sodomites might be spared, and yet he knew that in God's decree they were appointed to destruction. Neither must this seem strange; for one good thing as it is and remaineth good, may be different from another thing that is good. Thirdly, thou biddest thy debtor pay his debt, though in the mean time thou dost not make him able: why may not God therefore for just causes command that, which he himself will not do? The exhibiting of the Mediator is that, whereby the Son of God being borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. man in the fullness of time doth pay the price of redemption to God for the sins of men. The virtue and efficacy of this price being paid, in respect of merit and operation is infinite; but yet it must be distinguished, for it is either potential or actual. The potential efficacy is, whereby the price is in itself sufficient to redeem every one without exception from his sins, albeit there were a thousand worlds of men. But if we consider that actual efficacy, the price is paid in the counsel of God, and as touching the event only for those which are elected and predestinated. For the Son doth not sacrifice for those, for whom he doth not pray: because to make intercession and to sacrifice are conjoined: but he prayeth only for the elect and for believers, joh. 17. 9 and by praying he offereth himself to his Father. verse 19 For (as Illyricus hath well observed) this whole prayer in the 17. chapter is indeed (as he speaketh) an oblatory and expiatory prayer, or (as the Papists call that blasphemous form) a Canon or rule of sacrifice, by which Christ hath offered himself a sacrifice to the Father for the sins of the world. Therefore the price is appointed and limited to the elect alone by the Father's decree, and the Sons intercession and oblation. Secondly Christ bore their person, and stood in their room upon the cross, for whom he is a mediator: and consequently, whatsoever 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 again, 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 believe, I prove it thus. To say that any one of the wicked, which are to perish for ever, is raised up in Christ rising again, is flat against the truth: because the raising up of Christ is (that I may so speak) his actual absolution from their sins for whom he died: for even as the Father by delivering Christ to death, did in very deed condemn their sins imputed unto Christ, for whom he died; so by raising him up from death, even ipso facto he did absolve Christ from their sins, and did withal absolve them in Christ: but being absolved from their sins they shall not perish, but be saved. Therefore that wicked man which perisheth for his sin, cannot be said to have risen again with Christ: and therefore Christ did not bear his person upon the cross. Thirdly the expiatory sacrifice sanctifieth those, for whom it is a sacrifice, as the holy Ghost plainly and absolutely avoucheth, Heb. 9 13. 14. The sacrifice and sanctification appertain to the same persons: and Christ is their perfect Saviour, whom he saveth not only by meriting their salvation, but also by working it effectually. But Christ doth sanctify only the elect and such as believe: therefore he was a sacrifice only for them. And this was the judgement of the ancient Church in this point. Augustine saith, He which spared not his In johan. tract. 45. own Son, but gave him for us all, how hath he not also with him given us all good things? but for what us? for us which are foreknown, Tract. 2. predestinated, justified and glorified. Again, Those whom he pleased to make his brethren, De recta fide ad Regin. In joan. lib. 11. cap. 14. he hath released and made fellow heirs. Cyril saith, If God who is most worthy, was in the flesh, he was of right sufficient to redeem the whole world. Again, The Lord jesus separating his own from those which were not his, saith, I pray only for those which keep my word and carry my yoke. For he doth make them alone, and that justly, partakers of the benefit of his mediation, whose Mediator and high Priest he is. Gregory saith, The author 2. Hom. in Ezek. lib. 1. of life gave himself to death for the life of the elect. Again, The Lord will redeem In Psal. 33. the souls of his servants, to wit, with his precious blood, because he which believeth rightly In Ephes. cap. 1. in him, is redeemed from the due thraldom of his sins. Sedulius: All things are restored, which are in the earth, * Or when. seeing that the men themselves, who are predestinated unto eternal life, are renewed from the corruption of the old man. Beda: The flesh of the Hom. in sab. post reminise. Lord is furnished with spiritual virtue, that it might be a sweet savour sufficient for the salvation of the whole world. Again, Our Lord Hom in vigil. P●s●. and redeemer to the elect-whom he knew to be placed in his flesh: yea and to us also, whom he foresaw should believe in the last times, he In Revel. part. 1. hath procured the remedy of salvation by his death and resurrection. joachim the Abbot: The word All, which for the most part is universal, doth not always signify so much as it seemeth, as in that place, When I shall be lift Col. 1. 19 20 up I will draw all things to myself. 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 only are understood. 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 Egypt, that taking upon him the form of a servant, he might with the merchandise of his blood redeem unto himself an acceptable people zealous of good works. Ruper●us: In that hour he washed those only from sin, whom his death In Exod. lib. 2. cap. 6. findeth faithful, whether dead or living. Again, The passion of Christ is the judgement In joan. cap. 12. of the world, that is, salvation severing the whole number of the elect, which were from the beginning of the world to the hour 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. Again, I will draw all things to myself: what all things? namely All Elect Things, as all the members follow their head. Haimo: Christ hath taken away in the Elect not only original, In cap. 5, ad Rom. but all actual sins also, and hath over and besides given them eternal life. Radulphus: The blood of the high Priest Christ, was the purgation of all believers. 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 sufficiency: for the shedding of the blood of that just one for the unjust, was so rich in price, that if every one had believed in the redeemer, none at all had been held captive of the devil. 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 sanctify Any but Those, who are cleansed and dead to sin: Redemption, washing away, and sanctification are partakers together. The Application is, when as Christ is given unto us of God the Father by the Spirit, in the lawful use of the Word and Sacraments; and is received of us by the instrument of a true faith. And Christ being given, is made unto us of God wisdom, righteousness, sanctification and redemption. 1. Cor. 1. 30. The accomplishment of the application is Glorification, whereby God shall 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 gifts and works in men. From hence is true faith. Act. 13. 48. As many as were ordained unto eternal life believed. 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 us that we should be holy and blameless. Hence good works: Ephes. 2. Which he hath prepared, that we should walk in them. And perseverance: joh. 6. All that the Father giveth me, shall come unto me, and 〈◊〉. 6. 37. 39 him that cometh to me I cast not away. Again, And this is the Father's will, that of all which he hath given me, I should lose nothing. 2. Tim. 2. 19 The foundation of God remaineth sure, and hath this seal, the Lord know'st who are his. Excellent is that saying of Augustine: He did choose no man worthy, but by choosing he made him worthy. Again, Cont. jul. Pelag. lib. 5. cap. 3. In Psal. 41. It is the grace of God, whereby he doth elect me, not because any worthiness is in me, but because it doth vouchsafe to make me worthy. Again, And did not they also afterwards choose him, and prefer him before all the good things of this life? but they did choose him because they were chosen; they were not chosen, because they choosed him. And thus much of the decree of election. The decree of reprobation is a work of God's providence, whereby he hath decreed to pass by certain men, in regard of supernatural grace for the manifestation of his justice and wrath in their due destruction: or, it is his will, whereby he suffereth some man to fall into sin, and inflicteth the punishment of condemnation for sin. It hath in like manner two acts. The first is the purpose to forsake some men, and to make known his justice in them. This act hath a final cause, but no impulsive cause out of God. For it ariseth of God's mere good pleasure, no respect had of good or evil in the creature. For the will of God is the cause of causes: therefore 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. Moreover every man (as Paul Rom. 9 21. averreth) is unto God, as a lump of clay in the potter's hand: and therefore God according to his supreme authority doth make vessels of wrath, he doth not find them made. But he should not make them, but find them made, if we say that God willed in his eternal counsel, to pass by men only as they are sinners, and not as they are men for causes most just, though unknown to us. Thirdly, if God did reject men, because he foresaw that they would reject him, reprobation should not depend upon God, but upon men themselves. And this is all one, as if a man should say, that God foresaw that some would choose him, and others refuse him. And the contempt of the Gospel doth not befall infants, which die out of the covenant of the Gospel. Fourthly, Paul, who was a most skilful defender of God's justice, doth exclude all works in the first place, out of this wonderful election of one from another, made in the counsel of God: Not by worke●, saith he; and therefore excludeth all respect of sin; then Rom. 9 11. afterwards being ravished with admiration, he quieteth himself 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? Again, O the deepness of the riches, both of the wisdom and knowledge of God: how unsearchable are his judgements, and his ways past finding out! To conclude▪ if it be demanded why God created this world and no more, we must have recourse 〈◊〉 ●he mere will of God: and why must we not do so, if it be demanded why God electeth this man, and forsaketh that man or another? Author de vec. gent. A part of mankind is redeemed, a part perisheth. But who can tell, why God doth not pity them, and pitieth these? the reason of the distinction is unknown, but the distinction or separation itself is not known. The second act is the ordaining of them to punishment or due destruction. This ordination in respect of the diverse consideration thereof, may be distinguished: and so it is either simple or comparative. The simple ordination is that, whereby this man, suppose Peter or john, is ordained to punishment. And this ordination is of the most just will of God, yet not without respect of original and actual sins. For as men are actually damned for sin: so God hath decreed to damn them for the same sin. Yet notwithstanding sin is not the cause of the decree of reprobation, but in regard of order it goeth before in God's foreknowledge, 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 than that being in the like condition, is ordained to punishment. This serveth to show the liberty of God's will, in the dispensation of supernatural benefits. For in that God chooseth this man and not that, it declareth the liberty and very great perfection of God: and therefore under the name of an householder, he challengeth the same unto himself, when he saith: May I not do● Ma●. 20. 15. with my own what I list? And verily though God destroy and condemn all those whom he doth forsake, yet should he not be injust. For we ourselves in the daily kill and slaughtering of beasts will not be counted unjust, neither indeed are we: and yet in comparison of God we are not so much worth, as a fly is in respect of us. If it be lawful for thee to receive in, or to thrust out any out of thine house, because thou wilt; it were a point of desperate boldness to take the same right from God in his house. The cause of this comparative ordination, is the sole will of God, yea even without respect of any sin at all. So Augustine: God delivereth no man but of his free mercy, and condemneth no man but m●st righteously. Now why he delivereth this man rather than that, let him search, who can dive into the great depth of his judgements. Again, 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 Gregory: Let Expos. in joan. ca 37. no man desire to search, wherefore one should be elected when another is rejected▪ because his judgements are unsearchable, and his ways past finding out. In this second act of reprobation there be two degrees, a just desertion or forsaking, & damnation for sin. So Fulgentius: In such (saith he) Lib. a● Mo●. God gins his judgement by forsaking, and ends it in tormenting. Divine desertion is twofold. The first is that, whereby God doth forsake man, only in regard of his assistance and strengthening, by omitting the confirmation of the creature, and by not conferring the second grace, whereby the first might be made effectual to resist temptations, and to persevere in goodness. Desertio explora●i●nis. This is the desertion of trial, and may happen to them, who have not themselves as yet forsaken God. For it was in the first man Adam, who received of God power to do that which he would, but not will to do that which be could. So Augustine: He received (saith he) power if he willed: De correp. & great. cap. 11. but he had not will answerable to his power, for if he had had he should have persevered. Again, He was able also to persevere; 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 themselves, but that they could not stand, much less rise again: and therefore that they should wholly depend on God's mercy. here also it must be remembered, that between this desertion and Adam's sin, there came also Adam's will, whereby he being left to his own strength, did by and by perceive the very same, his conscience telling: and yet for all that he willed his own fall by the free motion of his will. The second desertion is a privation and losing of the gifts, wherewith the mind is adorned, and a delivering into the power of Satan, that he may seduce men, and more and more lead them into sin. This is a desertion of punishment, and therefore Desertio poenae. it followeth sin. And of this desertion, and not of the former, is the rule to be understood, A Deo deserti Deum priores deserunt, those which are forsaken of God, do themselves first forsake God. And this is our doctrine of Predestination, which savoureth neither of the errors of the Manichees, Stoics, Pelagians, nor of Epicurism, but is (as I am persuaded) agreeable to the truth, and orthodoxal: but yet it is oppugned by sundry criminations, or false accusations, which I will strive with all my strength to overthrow, and that briefly. The first Crimination is, That we teach, that certain men and those but few are elected. Answer. Certain men we say. For all the elect are known unto God, and their number can neither be increased nor diminished. Few we do not say, but after a prescript and certain manner. For (to omit the Angels) if you consider the elect by themselves, they are many. Matth. 8. 11. I say unto you, that many shall come from the East, and West, and shall sit down with Abraham, Isaac, and jacob in the kingdom of heaven. Revel. 7. 9 I beheld and lo a great multitude, which no man could number of all nations, kindreds, people and tongues, stood before the throne and before the Lamb, clothed with long white robes, and palms 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 reign with Christ for ever, even she is the land of the blessed, and the land of the living. Again, The reconciling world shall be delivered out Tract. in Jo●n. 111. Hist. lib. 4. 〈◊〉 15. of the maligning world. Eusebius: Christ suffered for the salvation of the world, of those which are to be saved. The Author of the book de vocat. gen. lib. 1. In those which are elected, foreknown and severed from the multitude of men, there is a certain special universality counted, that the whole world may seem to be delivered out of the whole world, and that all men may seem to be taken out of all men. Beda calleth those a world to 〈◊〉 Tobiam. be enlightened and healed, who were predestinated to eternal life. Thomas: The crew light enlighteneth those, who come into the world of In Catena in 1. joan. ex Orig. virtues, not those which come into the world of vices. Nevertheless, if those same elect be compared with them that are justly damned, we say according to the Scriptures that they are few. Matth. 7. 13. 14. The gate is narrow and the way straight which leadeth unto life, and few there be which find it. Again, 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. Answer. Here the distinction of the double act in reprobation must be repeated and retained. First therefore I answer, that reprobation in regard of the former act is absolute, that is, in regard of the purpose to forsake the creature, and to manifest justice in it: so we teach, and believe. For we cannot so much as imagine a cause in the creature, why it was Gods will to pass by it, and to suffer some to fall finally from their blessed estate. Yea sin is itself after the desertion and just permission of God: and therefore it can by no means be the cause of the permission and desertion. Whence it is that Lombard the Lib. 1. dist. 41. Master of all the Schoolmen saith, that God hath rejected whom he would, not for any future merits which he did foresee, but yet most righteously, though we cannot conceive the reason thereof. And Jerome 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 evil) If Esau (saith he) and jacob were not yet borne, neither had done good or evil, whereby they might win●● God's favour or offend him, and if their election and rejection doth not show their several deserts, but the will of the Elector and Reiector, what shall we say? Afterwards: If we grant this, that God doth what soever he will, and that he either chooseth or condemneth a man without desert and works: it is not therefore in him that willeth, nor in him that runneth, but in God that showeth mercy. Again: Therefore it is in vain asked—, seeing that it is in his power and will either to choose or to refuse a man without good and evil works. Anselmus: It Comment. in Math. c. 11. is not ours to know why God deemeth grace to them which would gladly receive and consent to grace, and neglecteth another, that would so well consent unto it. This is only In Rom. cap. 11. known ●●to God. Again, No creature is able to search out why he is merciful to this man rather than to another. x The same do other Summ. 1. par. quae. 23. art. 5. Schoolmen affirm in ●e midst of Papacy. Gregorius Ariminensis layeth down six conclusions concerning Predestination. First, that there is no body predestinated for the well using of free-will, which God foreknew that he should have. Secondly, that no man is predestinated, because he was foreknown to continued to the end without Cont. Gent. lib. 1. c. 44. any let of habitual grace. 3. That whomsoever God predestinated, ●●m he did predestinate freely, purposedly and of his pure mercy. Fourthly, that no man is rejected for the evil using of free-will, which God foresaw he would be tainted with. Fiftly, that there is not any rejected, because he was foreknown to have finally an impediment of divine grace. sixtly, that whomsoever God rejected, him he did reject without any 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 down: He is predestinated (saith he) to whom God hath purposed to give everlasting life. And he is rejected, on whom God hath determined not to bestow the same, as the Apostle teacheth, Rom. 9 Again: No man, that is predestinated, is predestinated for any thing, which should be in him in time to come: so also there is no reprobate rejected for any cause, which was to be in him in time to come. And every one that is predestinate, is predestinated only by grace, & by God's merciful disposition, not for any cause either actual or privative to be found in him, whiles he liveth. Again, To reject is to nill to show mercy, and this is not for the evil works of In scent. lib. 1. quae. 22. art. 2. any creature, for how holy soever the works were, God would show mercy as he listed. So also Francis. Mar. lib. x. q. 31. art. 2. 3. saith, that there are four signs necessary for the understanding of the proceeding of predestination and reprobation: First, in which Peter & judas are offered to the divine will, as to neither of them both. And ●hen the divine will 〈◊〉 preordain P●ter unto gl●●ie, but it had no posi●ne act about judas, according to augustines. The second s●gne is, in which he preordained Peter to grace: and then he had ●o positive act as yet about judas. The th●●d sign 〈◊〉. in which they are left to themselves, and bot● o● them do fall into sin. The fourth s●gne is that, in which Peter riseth again, ●or he cannot continue, because he is predestinated by the first sign. But Judas riseth not again, because he hath not God to raise him up, therefore he is rejected. D. Bannes in 1. Thom. q●. 23. The cause and reason of the whole work of reprobation cannot be said to be in the reprobates, for sin itself cannot be the cause of that pennission of sin, for which a man is damned, whether it be original or actual, as it appeareth in infants who die only with original sin: which verily, howsoever it may be the cause why infants are forsaken in it, yet nevertheless it cannot be 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 four things are found in a reprobate; to wi●, a sufferance to fall into sin, the sin itself, Gods forsaking not raising him from sin, and the punishment or damnation. Now reprobation is not alike but diversly affected to all these. For if we consider sin in itself, reprobation is not caused by i●—. Although nothing on our parts, to wit, no work of ours be the cause of the whole work of reprobation (for of all these together, namely, of the permission, forsaking and punishment, the manifestation of God's justice is the alone cause, considering that no work of ours is the cause of the permission) yet notwithstanding our wicked working or sin is the cause why we are damned and punished. Again, We deny that God is cruel, for we say that God doth not punish and torment the reprobate for the fulfilling (as it were) of his own fancy, but for sin eternally foreknown, which he determined so to dispose of by punishing of it, that his justice might be made manifest. Thomas: Why he ele●teth these unto glory, and rejecteth those, he hath ●o reason but the divine will. Again, The difference of those which are to be saved, from them that are to be damned proceedeth from the principal ●●●ention of the first Agnostus 〈◊〉 Again, We 〈◊〉 not inquire why he converieth these and not those. For this cometh of his own mere will. And Augustine upon john: Why Lib. 3. c. 161. he draweth this man, and not that, do not desire to judge, if thou wouldst not err. Nevertheless reprobation in regard of the second act, that is, in respect of the purpose to damn, is not absolute but for sin. For no man perisheth but through his own default; and no man is absolutely ordained to hell or destruction, but for his sin; having also received before in Adam power, whereby he was able to live holily and happily, if so be that he would. And therefore I say that that which they allege is a very calumny. Secondly I answer, that God did not simply create man to destroy him, but that he might manifest his judgement by the just destruction of the sinner. Now it is one thing to will the destruction of a man as he is man; and another thing to will the deserved destruction of a man as he is a sinner. here also the judgement of Cameracensis a judicial Scholeman is to be heard and observed. According to the Scripture (saith he) although God should punish or afflict some creature eternally, or utterly abolish it without any sin in it, yet he should not deal unjustly or cruelly with it. Whence it is, Wisdom 12. 12. Who dare accuse thee, if the nations perish which thou hast made?— God is not bound to laws created, as if any thing were just before God did will i●, whereas indeed the contrary is true. The third Crimination is, That the Stoical predestination and fate is brought in by us, because (as they say) we teach that all things come to pass by the necessary and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Powerful in working. energetical decree of God, yea even the fall of Adam, the which (say they) God according to our opinion did decree and will. Answer. We say that Adam's fall came to pass God not only foreknowing but also willing and decreeing it: and that without blasphemy, if thou wilt friendly and courteously give leave to show how far forth and in what manner. The will of God is twofold, general and special. The special will (which the scripture calleth, Cephets) is that by which God doth both approve 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 object of this will dependeth on the will, and followeth it as the effect followeth the cause. And by this will our judgement is, according to the word of God, that God willeth that which is good, and ●illeth that which is evil as it is evil. Psal. 5. 4. Thou art a God which willest not iniquity. And of this kind or rather manner of will are these sentences of Austi● to be understood. God hath foreknown, but he did not foreappoint the works Hyp●gnost. lib. 6. lib. 80. q. 9 2. of ungodliness. And, He doth only foreknow, and not preordain evils. And, It is all one to say God is the author and God willeth. The general will is that whereby God willeth a thing not to be, (for that, which is not, therefore is not, because he willeth it shall not be) and for certain causes also he willeth not to hinder some things, and consequently willeth that they shall come to pass; which things notwithstanding he doth not simply approve. Or, it is the decree of God, whereby he 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 upon God's will, but only upon the will of the creature which falleth away: and with this will we say that God willed the fall of Adam, yet not simply but only that it should come to pass. Now it is one thing to will a thing by itself, and another thing to will it as touching the event. Moreover he willeth the event of sin, not by effecting it himself: but by forsaking or not hindering when he might if he would. And if we inquire of the order of willing, it is this, first and properly God doth will not to inhibit, and not to hinder sin: and by consequent only he willeth the event of sin. For that which God doth nor hinder, doth therefore come to pass, because he doth nor hinder it: and as no good thing can either be or come to pass, unless God make it: so no evil thing can be avoided, except God do hinder. And there is not the least thing which may be done without this will; unless we will say that God's providence is idle; which to say were wicked. The reasons of this our judgement are many. The first reason I will draw out of most evident testimonies of Scripture. Act. 2. 23. Him I say being delivered by the determinate counsel and foreknowledge of God, after you had taken, with wicked hands you have crucified and slain. Act. 4. 27. 28. They gathered themselves together, to do whatsoever thine hand and thy counsel had determined before to be done. Here it is to be observed, that not only Christ's passion but also the works which in respect of the jews were wicked, do come under the decree and will of God: to wit, so far forth as God willed that they should come to pass for just ends. This very thing Augustine signifieth when he saith, When the father delivered the son, and Christ Epist. ad Vnio. 38. his body, and judas his master: In this delivering wherefore is God just 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 seem harsh unto any, if speaking of Adam's fall we follow the holy scripture on this manner. When Adam did eat of the forbidden fruit, he did eat that, which the hand and counsel of God had determined before to be done. This is that very thing which we say: This is the language of the Apostles and of the Church, which therefore we may use without the least suspicion of blasphemy. But to the former testimonies I will add one place out of Peter, 1. Epist. 3. 17. It is better (if the will of God be so) that ye suffer for well doing, than for evil doing. But to punish men so 〈◊〉 well doing, in respect of men, it is f●a●ly to transgress the law of God. Furthermore God is said to bid Shimet 2. Sam. 16. 10. to curse David, that is, to have ordained and decreed, for God biddeth and commandeth a thing two ways, first by his revealed will; and this he doth by his word delivered unto men. Secondly, by his secret will, which is his providence or hidden decree, by which he doth so govern all things, that nothing can be done without it or against it: as in these places. ser. 34. 22. I will command and call back the Assyrians against this city. Lam. 3. 37. Who is he then that saith, and it cometh to pass, and the Lord commandeth it not? job. 37. 6. He saith to the snow, be thou upon the earth: likewise to the small rain, and to the great rain of his power. By which it appeareth that it may well be said, that God decreed that Shimei should curse David: and it is the like kind of speech to say, that God did not decree Adam's fall simply, but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. some respect. The second reason followeth: it is the common opinion of all men that God doth will to suffer sin, but to will to suffer it, is to will not to hinder it, and to will not to confer grace. Now he which foreknoweth some future evil, and willeth not to hinder it when he might, and not to confer confirming grace, he doth indeed will that the same should come to pass. Therefore we do not place that will, whereby we say that God doth will that sin should come to pass and be in nature, either without or beyond the divine permission, but we do 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 ears to hear that God willed the fall of man. But I pray you what other thing is his permission besides will, who hath authority to hinder, and in whose power the matter standeth? The same affirmeth Beza: If any man hear that some Ad acta. colloq. Mampelg. pag. 152 things come to pass, 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 pass he being willing they should. For those things, which he could surely hinder if he would, must needs come to pass, because by not hindering of them he willeth that they should come to pass. And whatsoever God doth not hinder, he doth therefore not hinder it, either because he willeth that it should be done, or because he doth utterly nill that it should be done, or because he doth not will it should be done, or else because he cares not: that is, he neither willeth nor nilleth that it should come to pass. If you grant the first, I have my desire. The second is absurd; namely that God doth not hinder evil, because he doth utterly nill that it should be done. For this is to make God inconstant. The third, Lombard and the schoolmen affirm. For they say that God in respect of sin hath no positive act, neither of willing nor of nilling, but only a negative act of not willing to hinder it. But by this means a great part of those things, which are done in the world should come to pass God being either ignorant or negligent. The very permission also is a certain will and not a pure negation: for notto will to hinder, that is, to suffer, is indeed to will not to hinder. If thou wilt say the fourth, thou dost wickedly make an idle and Epicurish god, therefore we must needs retire unto the first, viz. that God ' doth decree that evil should come to pass in such sort as I have declared. Yet the fault must not be for all that translated unto him, because he doth justly and holily decree that which men do wickedly. thirdly, we know that Adam's revolting is now past and done; therefore we must say that God did will that it should be done; unless we shall say that his providence is not in all, and every thing. Thou wilt say that an evil work is ordained of God, that is, disposed to God's glory, the salvation of the godly, and the destruction of the wicked. I grant it, but not this only. For the providence of God is over the world and every thing therein: both in respect of the end, as also of the beginning of every action: Satan and the wicked do not only not finish, that which they would, but they do not so much as begin it, unless God willeth and giveth leave. It seemeth impious to think that any thing, though as little as may be, doth either exist or come to pass besides that, which God being always holy and iust hath willingly from all eternity decreed. Fourthly, let us hear the judgement of the ancient Church. Augustine, We must De praed. & great. c. 15. know that all things are either perfi●●d the Lord helping, or permitted the Lord forsaking, that thou mayst know that nothing is at all admitted the Lord being unwilling. Again: There is nothing done but that Enchir. c. 95 101. which the Almighty willeth to be done, either by suffering it to be done, or by doing it himself. Again: Sometimes a man willeth a thing with a holy will, which God willeth not. Again: It is possible that a man should will this with an evil 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 every one referreth his will, so as that it may be allowed or disapprooved. And again: Know that whatsoever falleth out here contrary to our will, happeneth not but by the In Psal. 148. will of God, his providence, ordinance, appointment and decrees. Tertullian: God hath foreknown all things by disposing them, and Cont. Marcel. lib. disposed them by foreknowing them. Jerome: Shall I say that any thing is done In Abacuc. cap. 1. without thee, and that the wicked can do so much against thy will? Surely it were blasphemy so to imagine. And again: What good or evil things soever are in the world, In jerem. 12. cap. they happen not by casual chance, and without the providence 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 be said, God willeth that which is evil, it is a thing very grievous to be heard, and a religious mind doth not easily conceits of that which is goodness itself, that it willeth evil: for than it seemeth to be said that the good loveth that which is evil, and approveth that which is bad, and therefore a godly mind rejecteth this, not because that which is said is not well said, but because that which is well said is not well understood. But after what sort it ought to be understood, he himself in the self same place explaineth. This (saith he) is only said, and yet another thing is meant and understood, because God willeth that evil be, and yet willeth not the evil, And again: He will that evil be, and yet Lib. 1 c. 7. part. c. de sa●●. he will that therein be nothing but that which is good. And again: When he doth good and suffereth evil, his will appeareth in this, because he wills that to be which he doth or permitteth. And again: 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 confess that God willeth sin, as blessed Augustine saith also, not because he willeth sin as it is sin and evil, but as it is good, to wit, as it is is the punishment of sin and vengeance in the reprobate (for that is God's purpose, and it is good and not evil) or as sin itself is an occasion unto good in his beloved and elect. But they use to object thus: To will that evil be done is proper and belonging to an evil will which is delighted with evils, or would use them to good, contrary to the rule: That no evil should be done that good might come thereof. To this I answer: That here are two grounds to be laid. The first is, that the object even of man's will is good, and therefore much more of God's will, and the object of the will cannot be evil by itself but by accident: for if the will willeth evil, it willeth it not as it is evil, but as it is good. The second ground is, that there is a certain summum bonum or sovereign good with which there is no evil conjoined; because there is a certain thing infinitely good, namely God: but there is not any absolute evil, because there is nothing so evil, but it hath some good joined therewith, and therefore it is good that sin should be and come to pass. So saith S. Augustine: Although Enchirid. 〈◊〉. 98. therefore those things which are evil, so far forth as they are evil are not good, nevertheless it is good that there should be not only good things, but also evil. For unless this were good, that there should be also evils, they should 〈◊〉 ●o means be suffered by the Almigh 〈◊〉 〈◊〉 o is goodness itself. Thus therefore I answer: That sin in the causes and circumstances thereof fully and exactly weighed, is two ways to be considered. First we consider sin not as it is sin, but so far forth as it hath some respect unto good with God which decreeth it. And this way taking sin, although God willeth it not simply and by itself, yet he decreeth it and willeth it as touching the event. Moreover sin hath respect unto God two manner of ways, 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 every evil is in that which is good as in the subject. Now in respect of the subject, that is, as sin is a motion, an inclination, or an action, God both willeth and effecteth the same. Moreover sin tendeth to that which is good, because God ordaineth it to good, and from thence draweth the good either of trial, chastisement, or punishment. And we say that God is so far forth willing that sin should come to pass, as he is able and will by his wonderful wisdom from thence to draw forth that which is good. Secondly, we consider sin according God did n●t decree the fall of Adam, nor any sin as it is 〈◊〉 unto God. to the property and natural being thereof, that is, sin as it is sin; And this way also we weigh sin either so far forth as it is sin in itself in regard of men, or as it is sin to God. But God himself neither willeth, nor approveth, nor effecteth sin, as it is sin in itself in regard of the creatures that offend; and yet he willeth as touching the event, not simply, as those things that are good in themselves, but only by willing to permit that it may be. For there is a threefold action of God's will, 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 self. The second action is that, whereby he nilleth any thing by nilling it, as that which shall never come to pass, because God doth utterly nill the being thereof. The third and last action is remiss and in the midst between both, whereby he willeth some thing by nilling it slackly or remissly, that is, when he partly willeth it and partly nilleth it, or else so far forth wills it, as that for just causes he nills it. And after this sort we say, that God willeth the event of evil, as it is evil in itself in respect of men; because evil as it is evil after this sort, is not absolutely evil: and God draweth good out of evil as it is evil in the nature thereof or in itself: as he brought forth light out of darkness, even as it was darkness in itself. And if so be that evil were absolutely evil, as God is absolutely good, he would in no wise will the event of evil, neither should there be any evil existent at all. For that which God utterly nilleth, hath not any being or existence. But sin as it is sin to God, (now that is a sin to God which is in itself sin, in his decree whereby all things are ordained as it considereth sin) he neither willeth it, nor approveth it, nor worketh it, no in this respect he doth not so much as permit it. I do not deny but that God permitteth and suffereth evil, as it is evil in itself, (otherwise there were not evil properly and naturally) but I deny that he permitteth it, because it is evil. For God never suffereth evil for itself, but for the good that is therewith conjoined. And this is the meaning of that saying of Beza: The Lord never permitteth sins, as they are sins, ●ib. count castle. de pr●dest. yea rather be evermore forbiddeth and hindereth them. And again: Sins so far forth as they are permitted by God being thereto willing, are not sins but the punishments of sin. And thus using this exposition is the mind and judgement of Master Caluin of blessed memory to be understood, where as he saith that all the sons of Adam did fall away by God's will: And again, that it was decreed by God that Adam should perish by his own falling away. Instit. lib. 3. cap. 23. 5. 4. & 5. 7. And again, it was the secret counsel of God, in which the fall of man was ordained. And again: Adam did not fall away but according to God's knowledge and ordinance. Opu●●. ●05. 8. 616. In these and such like manner of speeches his purpose was, to overthrow the opinion of the Schoolmen, who would have his permission severed from his will: It were good therefore for them better to consider of the matter, who without either charity or humanity do with the blasphemies of the Manichees slander and belly this holy man. Secondly they use to object, that God willeth things contrary, if he will that that should come to pass which he forbiddeth in his law. Answer. It is true indeed, if he should will one and the same thing to come to pass and not to come to pass in one and the same respect and manner: but God forbiddeth evil as it is evil, and willeth it to come to pass as it hath respect unto good. Hereupon Aquinas saith, That evil be and that evil be not, are contradictorilie opposed; but that Summ. q. 9 art. 9 God willeth evil to be, and that God willeth evil not to be, are not contradictorily opposed, seeing both are affirmative. Thirdly, they object thus: That thing which being granted, another thing necessarily followeth, is the cause of that self same thing that doth follow; but this being granted that God willed the fall of Adam to come to pass, the same came to pass necessarily and infallibly. Therefore the will of God was in this respect the cause of sin. Whereto I answer, that the first proposition of this argument is not general, for in admitting the creation of the world, both the place and the time or continuance thereof are infallibly and without doubt also to be 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 coming between) is the cause of the very same thing that followeth. And the second proposition also fitted to this former is untrue. For this being granted that God willeth sin to happen, sin shall not come to pass immediately, but by the means of man's free will; & although it come to pass infallibly on God's part which decreeth it, yet it comes to pass freely on man's part, for it had been possible for man not to have sinned when he did sin if he had would. As may appear by this Similitude. God forsaketh man by not conferring and bestowing on him necessary and sufficient help for the avoiding of sins; 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 cometh between. For God forsaketh man being willing to be forsaken, and not against his will and mind. Secondly, I answer to the aforesaid reproach of our doctrine, that we say not, that sin is from the decree, or of the decree of God, as from the efficient, material, formal, or final cause. But we do teach and aver that sin cometh to pass according to the providence, or decree of God, as the sole consequent thereof. For we assuredly think and judge that the decree of God doth so go before the sin of man, as that it hath no respect unto any cause, unless it be of such a one, as is a failing and deficient cause. So saith Augustin: Therefore truly the great works Enchir. cap. 101. of the Lord are exquisite in all his wills, so that after a wonderful and unspeakable manner, that is not done beside his will, which notwithstanding is done contrary to his will. Again it is objected. He that saith that the decree of God is the energetical operative beginning of all things, necessarily maketh the decree of God, the beginning also of sin. Whereunto I answer, That the holy Ghost himself 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 counsel of his own will. And again in the 17. of the Acts, In him we live, we move, and have our being. Augustine saith: The will of God is the very cause of all things which are. Hugo De gene, count 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 us, because there must first some certain ground be laid, from whence every thing should have or take the being and existence thereof; and this ground is even the very will of God. For a thing is not first, and then afterward God willeth it to come to pass; but, because God hath decreed that a thing should come to pass, or be done, therefore it is; And yet shall not God therefore be the cause of sin: because sin is not properly a thing, action, or being, but a defect only: and yet nevertheless it is not therefore nothing. For whatsoever hath a being, is either E●s Real● & Rationale. Really and positively, or else in Reason only. And under those things which are in Reason, are contained not only notions and relations, but also privations: because they have not a real matter and form out of the understanding. But sin hath not a positive and real being, & yet it hath a being in Reason (as they terre it.) For so far forth it is in the nature of things being, as it may cause a true composition in the mind: and although it do not exist positively, that is, by matter, or form created; yet it is privatively: because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that by the remove or taking away of original righteousness, that doth immediately and truly follow and exist. Neither doth it follow, as some other natural habit, or as a pure negation, but as a certain thing between both, that is, a want and absence of the contrary good. Some use to object that we do teach, that God doth incline unto sin and that he doth positively harden the heart. Whereto I answer, that we allow not a bare permission severed utterly from his will, neither do we attribute a positive or natural action unto God, as though he did infuse corruption and sin: and yet we say that he doth actively harden the heart. The action of God's Providence (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 only in good works, which have their beginning in us from the holy Ghost. The second action of God's providence is of sustaining, whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God upholdeth and maintaineth, the being, and all the faculties, motions, actions and passions of nature which offendeth. Act. 17. 28. In him we live, and move, and have our being. And although God do sustain nature offending, and the action of nature, yet is he free from fault; because he upholdeth the creature, only as it is a creature, not as it is evil. For the second cause, as the will of man, can by it self do evilly and corruptly: yet it can do nothing by itself, unless the effect thereof be reduced to the first cause. As may appear more plainly by this similitude: A man doth halt by reason that his leg is out of joint: now here are two things to be considered, the very walking or motion itself, and his halting: the halting proceeds only from his leg out of joint, the walking both from his leg and also from the faculty of moving. In like manner a man sinning, in that he doth it is of God, but in that he doth evilly, it is of himself. We must therefore here know that God doth uphold order as it is of nature, but furthereth not the will violently breaking out against the order of the moral law. The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. action of God's providence is according unto concession, whereby God in the evil work 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 leaving them according to their deserts unto their own wickedness, which he had before restrained, that it might not break forth to so immoderate liberty. And we use commonly to say, that he which permitteth, doth and effecteth some thing: as when the rider giveth the reins unto his wanton and sporting horse, we say that he doth move and encourage him; and we say that the hunter doth put his dog on the game, when as he letteth him slip. The second action (as I may so term it) is occasional, whereby God by proffered occasions, in themselves good or indifferent, outwardly draweth forth, stirreth up, and bringeth out sin in those who of themselves openly run into wickedness; to the intent that he may either justly punish their known impiety, or else discover it being closely shrouded. The like have we ordinarily even among ourselves: for the Physician by his preservative medicine, stirreth up, inflameth, and draweth forth the humours out of the corruption of the body. Admit a house be weakly timbered, which being almost now already fallen wilere long fall; and that I do not with any engines or instruments throw or beat down the same, but only take away the outward hindrances, and on every 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 pieces. After this sort dealeth God with the wicked: and hereupon is it that the law is said to stir up and increase sin in Paul, Rom. 7. 8. This action is done many manner of ways, as when the hindrances of sin are taken away: when as the way is opened to the committing of one especial sin, and not of another: when as objects are offered, which the ungodly use as instigations unto sin. These objects, are commandments, threatenings, exhortations, and cogitations either good or indifferent put by God in the minds of ungodly men, from the which the wicked by reason of his wickedness doth greedily take an occasion to do ill. And this is the manner and way truly, whereby we say that God stirreth man unto evil, without infusing the least drop or jot of evil. For as in the middle region of the air the heat groweth stronger by the antiperistasis or repulsion on every part, from whence proceeds the thunder and lightning: and by the heat round encompassed, the clouds are condensated and made thick: even so the wicked and ungodly when they are stirred up by wholesome precepts, do grow more ungodly: and evil doth so much the more begin to delight them, by how much the more they know that it is less lawful for them: according to the saying of the Poet: Nitimur in vetitum semper cupimusque negara: We still endeavour things forbidden, and covet that's denied. The third action is a disposing, whereby God through the evil work of an evil instrument, finisheth his own work justly and holily. As for example: The sale of joseph in his brethren was sin: the just action of God in this evil work was the foresending of joseph into Egypt for the common good and benefit of jacob's family. And from this disposing proceeds it, that God useth the sins of men ●olily, that he provoketh them holily, and ordereth them as the Physician for a medicine ordereth poison, contrary to the nature thereof: that he ordereth 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 devil infusing corruption, either to the punishment of correction, vengeance, or trial. But concerning these let us rather give care to ancient writers. Clemens Strom. lib. 1 Alexandrinus saith: It belongeth to God's wisdom, virtue, and power, not only to do good, which is the nature of God, but also especially to bring unto some good and profitable end, that which hath been invented by those which are evil, and use profitably those things which do seem evil. Augustine saith: God maketh and ordaineth just men: De gen. ad. lit. imperf. cap. 5. but he maketh not sinners as they are sinners, but ordereth them only. And again; As God is the most excellent creator of good De civit. Dei lib. 11. cap. 17. Enchir. ad Laur. c. 101. De cor. & great. c. 14. natures: so is he the most just disposer of evil wills. Again: God verily fulfilleth certain of his good wills, by the evil wills of evil men. Again: God by those men which do those things which he will not, doth himself those things which he will. And again: God using well even those that are evil as being himself absolutely good: so far forth as in them lay they did that which God would not; In this very thing that they did that which was contrary to God's will, even by them his will is done. and again: Who would not tremble at these judgements of God, whereby De great. & lib. arb. c. 21 God doth in the hearts of evil men what soever he will, giving unto them according to their deserts▪ And again: It is plain that God worketh in the hearts of men to incline their wills whither soever he will, either unto those things that are good for mercy, or else unto those things that are evil for their deserts, sometimes verily in his open judgement, sometimes in his secret judgement, but evermore in his just judgement. And again: God maketh not evil wills, but useth them as Cont. jul. lib. 5. cap. 3. he list, because he cannot will any thing that is unjust. Fulgentius saith: Although God be not the author of evil thoughts; yet he is the disposer of evil wills; and out of the evil work of every one, he doth not cease to work that which is good. In respect of these divers actions concerning sin, it cometh to pass that we find it said in the Scripture, That God doth harden, doth make blind, doth deceive, 2. Sam. 12. 12. & 16. 10. & 24. 1 doth command a work that is evil, yea and doth the same, and that he delivereth over to beastly affections, etc. Thirdly I answer to the aforesaid reproach of this our doctrine, that we do utterly abhor and detest the Stoical Fate, because it appointeth an inherent necessity in things themselves, which should bind even God himself, and all other things, and make them subject thereunto. For howsoever we do believe that the very decree of God is immutable and therefore necessary, yet in God himself it was most free (for he could either not have decreed that which he did decree, or else otherwise have decreed it: I and he addeth to the second causes placed out of God a certain necessity, but yet so free a one, as that it is rather to be termed a liberty, than a necessity. And this shall easily appear to be as I say, if I shall first show, what sorts of necessity there be, and how far forth it is agreeable unto things. First therefore, a thing is necessary two ways, absolutely & conditionally. That is absolutely necessary which cannot be otherwise, or else whose contrary is impossible, as that God is omnipotent and just. And that is conditionally necessary, which cannot be otherwise, but yet not simply, but by the granting of one or many things: and this kind of necessity is either by nature, or the commandment, or decree of God. That is necessary by nature, which cometh to pass constantly and immutably by reason of that order which God hath set in the nature of things: after this sort is it of necessity, that fire do burn, that the earth is carried downward, and the heaven moved. That is necessary by commandment, which is necessarily to be done because God hath commanded it. After this fort it is of necessity that one undergo the office of a magistrate. Rom. 13. 5. That is necessary by the decree of God, which is so, because God hath foreknown it, and willed either to effect it, or at the least to permit it. After this sort every thing in respect of God is necessary, and the will De civit. Dei lib. 5. 〈◊〉. 8. q. 10. & de genesi ad lit. l. 5. c. 15. of God (as Augustine saith) is the necessity of things. Secondly, necessity is either of compulsion or infallibility. Necessity of compulsion, is that which inferreth violence to things by some cause working without, and forcibly constraineth that they do either this or that. And this indeed is the Stoical necessity, that a man Tull. de Finibus. should do any thing against his will being compelled by force and necessity. There is also such a like kind of necessity of the Manichees, condemned by the fathers, who taught that there was no violence or necessity offered unto the will by God, nor that it was forced by necessity to sin. The necessity of infallibility is that whereby a thing according to the event shall certainly and immutably come to pass: yet so, as if we consider the cause of a thing by itself, it may either not come to pass, or else come otherwise to pass. Of this manner of necessity we must understand that principle: Every thing that is, when it is, is of necessity. And thus is necessity distinguished: now will I show how far forth it is agreeable to several things. The events of all things have 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 necessary, must needs proceed that which is necessary, from those that are free, that which is free, from those that are natural that which is natural; and to be brief, such as are the next causes aforegoing, such also is the event of things. But in respect of God, all things whatsoever, are partly changeable, and partly necessary. In respect of God's liberty, which doth that which it doth freely, all things are contingent and mutable: howsoever according to nature and the order of the next causes, they be necessary and immutable. In respect of God's decree, the second causes and the effects of them are all necessary, howsoever in themselves they be uncertain and conti 〈◊〉 nt. And yet they are not absolutely necessary, but by the supposition of God's decree, neither are they necessary by the necessity of compulsion, but of infallibility only, because God ordained before that those things which should come to pass should be. And this kind of necessity taketh not away the contingency and liberty 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 necessary decree of God. Neither doth liberty and necessity mutually overthrow each other, but liberty and compulsion. It is manifest therefore that God's decree causeth an immutability to all things, of which notwithstanding some, in respect of the next causes, are necessary, and othersome contingent; but all of them in respect of God's liberty mutable. And as the mutability which things have from God's power, taketh not away the necessity which they have from the second causes: so the necessity of immutability by God's decree consequently coming to pass, taketh not away the contingency which they have from the next causes and God's liberty. Moreover we say, that God's decree ordaineth the second causes, and the very liberty itself also of man's will, not by compulsion, as if a man should violently throw a stone, but by inclining and gently bending them, by objects outwardly offered to the understanding (even as a sheep is said to be drawn, when grass is showed her being an hungry) that a man August. de verb. Apost. ser. 2. may choose by his own free motion, or refuse that which God hath justly decreed from all eternity. These things being granted, it is manifest also what we ought to think concerning the fall of Adam. Which truly according to the event is necessary by the necessity of infallibility by reason of the forcknowledge and decree of God: yet so as that God is not guilty of any fault; because the decree of God howsoever it was necessary in itself, yet it planted nothing in Adam, whereby he should fall into sin, but left him to his own liberty, not hindering his fall when it might; and the same fall in respect of man's will (which doth that freely that it doth) came to pass contingently and most freely. But, you will say, that Adam could not withstand God's will, that is, his decree; whereto I answer, that even as he could not, so also he would not. But, you will say again he could not will otherwise. Which I confess to be true, as touching the act and event, but not as touching the very power of his will, which was not compelled but of the own free motion consented unto the suggestion of the devil. But to the intent that these things may more plainly be understood, we must make distinction between 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 fall of Adam was necessary in a double respect: First, by reason of the foreknowledge of God: for that which he foreknew would come to pass, must needs of necessity come to pass. Secondly, by reason of the permissive decree of God, that fall was according to the event necessary immutably. Honorius Augustodunensis saith, It cannot otherwise Dial. de praed. citat. in Catalogo Illyrici. ●e but that all things must come to pass, which God hath predestinated & foreknown, seeing that he only either doth all things or permitteth them to be done. Hugo de S. victore saith: Sin followeth of necessity by Quaest in Rom. 44. the withdrawing of grace. And the reason hereof is very easy, because evil permitted must come to pass, and cannot otherwise come to pass than God permitteth. For to permit evil, is not to stir up the will, and not to bestow on him that is tempted the act of resisting, but to leave him as it were to himself: and he whose will is not stirred up by God, and to whom the act of resisting is not conferred, howsoever he may have power to withstand: yet can he not actually will to withstand, nor persist for ever in that uprightness wherein he was created, God denying him strength. I confess truly that this kind of necessity as touching the liberty of man's will, was altogether evitable and to be avoided: and yet according to the event of the action it was inevitable. Yet I would not that any man should think that this necessity did any way proceed from the decree of God, which did only follow the decree being granted and admitted; and Adam in his temptation being destitute of the help of God, cast himself of his own accord into this same ensuing necessity of sinning. In the second time, his fall being present, there was another necessity thereof: because when it was it was of necessity. In the third time, man drew unto himself by his fault, his nature being now corrupted, another necessity of sinning, insomuch that he made himself the servant of sin. Bernard saith: I know not after what evil and strange manner, the will itself corrupted or changed to worse maketh a necessity to sin: and yet the necessity although it be voluntary is not able to excuse the will: nor the will, although it be enticed, to exclude necessity. If any man shall say, that by this our platform many are tied by an inevitable necessity to be damned; I would have him give care to Augustine, who saith: Hold this most steadfastly, 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 goodness made vessels of mercy,— or that any of them whom he hath not predestinated to eternal life, can by any means be saved. And yet I say that the decree of reprobation doth not cause a necessity of damnation in any man. For the first act thereof, which is a purpose not to show mercy, causeth not this necessity in men, but goeth before it as an antecedent: and man himself verily hath brought upon himself this necessity with his own most free, yet rebelling will. Now the second act of Reprobation, which is a purpose of condemning, causeth not any necessity of damnation, but by the sin of man coming between. Moreover, the necessity of damnation followeth after the same manner by the foreknowledge of God: and yet this never seemed a thing strange unto any one. But some will say, that the foreknowledge of God doth never cause in men any necessity of damnation, although it do 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 sin. But it may be objected: They that are predestinated unto damnation, cannot be freed by repentance, although they would. Whereto I answer with Augustine: As they did fall by their will, so by their will they are content to lie: and he that turneth himself Ar●. 15. away from God, hath both deprived himself of will to do that which is good, and also of power. It doth not therefore follow (as they imagine which object such things) that God hath taken repentance from those to whom he gave it not, and hath thrown down those, whom he hath not taken up. Moreover, the self same necessity followeth of their hypothesis, who affirm a bare permission. For that which God permitteth, the self same thing will he not hinder▪ and evil, if God hinder not, cannot be avoided: and that which cannot be avoided, shall come to pass infallibly. And therefore evil, permission being once granted, of necessity cometh to pass, although most freely on man's part. Whereupon it is plain, that the decree of God is not more inevitable, than is the very permission separated from the decree. I do wish that they would well weigh and consider this, who object unto us either the Stoical fate, or the damages of the Manichees. For we differ from them as much in certain judgement & opinion, as whosoever do differ most. For first, the Stoics do tie God unto the second causes, so that he cannot do otherwise, than the nature of them will suffer: we on the other side, do hold that all second causes do depend upon and are ordered by God. Secondly, the Stoics say, that neither God nor second causes can do otherwise by their nature than they do: we say that some second causes, are by God's ordinance mutable, othersome immutable; and that God himself, can either not do, that which he doth, or else do it otherwise. But now to come to the Manichees, who make two coeternal gods; we but one. They of their two Gods, make one good, and another evil: we say, that there is one absolutely good & just God. Thirdly, they will have one of their Gods to be the cause and worker of good things, and the other of evil: we make one true God the creator and ruler of all things, and working nothing but that which is most good and most just. Fourthly, they say that they which are created by their good God cannot sin: we say, that God doth most freely convert whom he will, and when they are converted, they can never in this life perfectly be free from sins, but do sometimes run into such sins, as do grievously wound the conscience. Fiftly, they say, that they that are created by the evil God simply cannot be converted: we say, that unclean spirits and men were created both good and holy, but yet they fell by their own will and fault, and not by any fault but the just permission of the Creator, and brought upon themselves a necessity of sinning. And although it be true, that man cannot withhold himself from sinning, unless God give him that grace, yet doth he not sin of necessity, that is, of compulsion, but willingly. And the will hath sufficient liberty if by itself or the nature thereof it be inclinable to the contrary of that which it chooseth, and doth of the own accord choose that which it chooseth; although the same liberty be governed and one way limited by God. Wherefore I am flat of Anselmus opinion, who saith: Although Lib. de concor. great. & lib. arbitr. it be of necessity that those things do come to pass which are foreknown and predestinated; yet some things foreknown and predestinated do not come to pass by that necessity which goeth before a thing, and causeth is, but by the same necessity which followeth a thing. For God doth not cause, although he doth predestinate them, by forcing the will, as by resisting it, but by leaving them in the power thereof. And I am also of Gaudentius his opinion; who saith: The jews Ser. 3. add Neophy. were willing to do that evil which they did. And verily, if they had been unwilling to do it they had not done it. And it is a gross sin, but to think that God, who is not only good and righteous, but also goodness and righteousness itself, 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 deliver my opinion, if it be demanded, how the will of God carrieth itself to good or evil, I answer: that in a good act God carrieth himself positively. For first he determineth the event of good, by willing effectually to work it; and secondly, he inwardly inclineth the will of the creature, to do that good which it doth. Thirdly, he sometimes layeth a necessity of immutability on him that doth well, but yet it is joined with an exceeding freedom. After this sort the elect Angels do necessarily obey God, yet not by constraint, but greatly coveting, and with all the strength of their will desiring it, not being thereunto compelled. In an evil act, I say that God carrieth himself privatively; not by a logical, but a natural privation foregoing the habit. For first he willeth that evil come to pass, not by doing it himself, but by willing not to hinder it to be done by others. Secondly, he doth not inwardly incline the will to do evil, but he forsaketh, and outwardly offereth objects which are good in themselves. Thirdly, God layeth not on us any necessity, but a desertion, or want of grace, to which being imposed, followeth the necessity of sinning, not as the effect doth his cause, but as the defect doth him that forsaketh. And this I am resolved on, that God's decree doth altogether order every event, partly by inclining and gently bending the will in all things that are good; and partly by forsaking it in things that are evil: and yet the will of the creature left unto itself, is carried headlong of the own accord, not of necessity in itself, but contingently that way which the decree of God determined from eternity. We therefore (thanks be given unto God) do with all our hearts renounce the doting follies of the Stoics and the Manichees. The fourth Crimination is, That we do teach, that the greatest part of mankind is deprived of Christ and all saving grace. Answer. 1. It might happily seem a rigorous course that some should be deprived of Christ, if so be that they had never at any time nor any where received saving grace. But all and every one received holiness and happiness in Adam, together with ability to persevere and remain in the some holy and happy estate, if they had would. But Adam would not; but did of his own 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 seem the less strange to any one, if grace by Christ be again bestowed upon one, and not upon another. Secondly I answer, that we do acknowledge with glad minds that Christ died for all (the scripture averring so much): but we utterly deny, that he died for all and ever one alike in respect of God, or, as well for the damned as elect, and that effectually on God's part. For first let us weigh well the words of Christ: I never knew you: depart from me ye workers of iniquity. Matth. 7. 25 Now to know with God is to acknowledge; and therefore, whom Christ never knew, he never acknowledged for his. And those whom he hath not sometime acknowledged, he never bought or redeemed with the price of his blood. And therefore well saith Gregory: Not to know with God is to reject. Again, if all and every one be effectually redeemed, all and every one are reconciled unto God. Because that the forgiveness of sins and the satisfaction for the same are inseparably joined together. Yea and Paul placeth Eph. 1. 7. & Col. 1. 14. redemption in the remission of sins, where he saith: By whom we have redemption through his blood, even the forgiveness of sins. Very well therefore saith Prosper: As it is not sufficient for the renewing Lib. 1. resp. pro Aug. object. 9 of men, that Christ jesus was borne man, unless they be renewed also in the same spirit, whereof he was borne: so it is not sufficient for man's redemption that Christ jesus was crucified, unless we die together and be buried with him in baptism. Of these premises therefore I frame this assumption: But all are not reconciled unto God, neither do all receive remission of sins: for then all men were blessed; and it were not possible, Psal. 32. 1. for them to perish: which thing to affirm of all and every one, is very gross. Thirdly, Christ gave himself that he Tit. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. might● sanctify unto himself a people peculiar, that is, as a precious treasure and his own gotten good selected and chosen from among other: therefore it was not Christ's purpose, to give himself for a ●ansome for all & every one alike. fourthly, for whom redemption it ordained, to them all is given on God's part the making of them sons by Christ: but the making of sons, or Adoption is not granted to all and every one, even on God's part. For john. 1. 12. the power of the Adoption whereby a man is made of the child of wrath the child of God, is only given to those that believe and De Correp. & great. c. 9 apprehend Christ. They are (saith Augustine) the children of God, who are not as yet so unto us, and yet they are so unto God; because that by believing they should afterwards be so through the preaching of the Gospel: and yet before this was so, they were engraven the children of God, by a steadfast and immutable stability, in the register of their father. And again there are some which in respect even of some present or temporal grace which they have received, are said by us i● be the children of God, and yet are they not so unto God. Fiftly: None are truly redeemed on God's part, but they who are freed from sin, both according to the power that it hath to cause damnation, and also according to the power that it hath to reign in them. In this do the ancient fathers agree: for Augustine saith: By this mediator God showeth that he De Corre●. 〈◊〉 great. c. 11 doth make them of evil men eternally good, whom he hath redeemed with his blood. And again: Those whom he would make his brethren, he freed and made them fellow heirs. Tracked. in joh. 2. & 7. 7 And again: Christ will have no partaker in that which he hath bought, but will possess it wholly to himself, and to that end gave he so great a price, that he might only possess the same. Isychius saith, Christ ●n Leuit. lib. 1. c. 23. In Psal. 64. who suffered for us, hath freed us from sin and the bondage thereof. Remigius saith: Thou art the reconciler, thou art the reconcilement, and blessed shall they be for whom thou shalt make reconciliation. Out of these I thus conclude: all and every one are not redeemed according to both the aforesaid powers of sin. For let us grant that on God's part they are freed from damnation: yet they are not in such measure endued with grace, as that sin shall no more reign in them. Christ therefore is but only the half redeemer of these; and for that cause not a redeemer. Lastly, let us diligently consider the judgement of ancient writers. Ambrose saith: If thou believest De fide ad Gratian. not, Christ came not down for thee, Neither did he suffer for thee. Augustine saith: Every one that is generated is damned, and no one is freed unless he be regenerated. Ser. 14. de verb. Apost. & ser. 20. de verb. Apost. And again: It is well said, I will have mercy on whom I will have mercy. For if the whole world being in thraldom, and in the power of sin, and most justly ordained to punishment, be nevertheless in part by God's mercy freed: who can say unto God, why dost thou condemn the world? And again: He that hath bought us at so dear a price, will not that we whom he hath bought should be Serm. 109. destroyed. God hath given a great price and bought those whom he quickeneth. And again: Of whose mercy is it but of his who hath sent jesus Christ into this world to save sinners, Denat. & great. count Pel. cap. 5. whom he hath both foreknown and predestinated, and called, and justified, and glorified. Bernard saith: Christ needed none of Ser. 4. de natali. these: neither did he any of these things in regard of himself, but rather in regard of the elect—: they were not directly the Jews to whom he was sent, but the Elect for whom he was sent. Haimo saith: Even as by one man death & sin came generally to our condemnation: Comment. in Rom. c. 5. so by the one justice of man, which is, of Christ, to all men elected and predestinated to eternal life came grace to the justification of life. And again: He took not away in the Ibid. elect only original, but also actual sins: and therefore grace and the gift through grace did 〈◊〉 down unto the elect. Aquin as Summa de verit. M●t. 26 q 7. faith: Christ merit according to the sufficiency carrieth itself indifferently to all but not according to the efficacy. Which happeneth,— partly by God's election, through which the effect of Christ's me, its is mercifully bestowed on some, and partly by the just judgement of God withdrawn from other some. Object. I. Against this it is thus objected: The Scripture affirmeth that Christ redeemed the world. Whereto I answer: That this word (world) in the writings of the Apostles doth not signify both all and every man that descended from Adam, but all nations in this last age of the world. God (saith Paul) was reconciling the world unto him in Christ. What meaneth 1. Cor. 15. cap. 18. this word world in this place? Surely not all men of all ages, but the Gentiles which were to be called after the ascension of Christ, as Paul plainly explaining his own mind showeth, 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 again in the 15. verse: If the casting away of them, (that is, of the jews) be the reconciling of the world; what shall the receiving be but life from the dead? In these very words he plainly showeth, that the reconciliation of the world is the reconciliation of the Gentiles after the casting away of the jews. And hereby it is most manifest, that all the like places of Scripture, which many do think to make for the universal redemption of all and every one, are to be understood of some men to be called but of every nation and country after the death of Christ. And hereunto also let us join the answer of Augustine: He calleth oftentimes even the Tract. 87. in joan. Church itself by the name of the world● according unto that, God was reconciling the world unto himself in Christ: and again, the Son of man came not to judge the world, but that the world might be saved through him. And john saith in his Epistle, We have an advocate with the Father jesus Christ the just, and he is the reconciler of our sins, and not only 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 saved, and the defited that which is cleansed. But this world, which God in Christ reconcileth unto himself, and which by Christ is saved, 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 joan. lib. 3. cap. 3. In 〈◊〉. Cor. 〈◊〉. loved, we understand to be mankind, that is, the living and the dead: the dead, which in faith looked for his coming; the living, who should believe in him, whether they were of the jews or of the Gentiles. For so he saith without any distinction either of jew or Gentile universally, that every one that believeth in him shall not porish, but have life everlasting. And the common gloss expoundeth the world, those that be the elect of the world. Object. II. Saint Paul saith, that God 1. Tim. 2. 4. will that all men be saved and come to the knowledge of the truth. I answer, first, that the place is not to be understood, of all the posterity of Adam, but properly of those which live in the last age of the world. This I prove by conferring of the like places, wherein Paul doth plentifully show his meaning. Act. 17. 30. And the time of this ignorance God regarded not, but * Mark well the restraining form of speech, for it is as much as if he had said, God now willeth that all me should repent. Now he admonisheth all men every where to repent. Rom. 16. 25.— by the revelation 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 mystery which was hid since the world began and from all ages, is Now made manifest unto the Saints. 27. To whom God would make known Christ—; whom we preach, admonishing every man and teaching every man, that we may present all men perfect in Christ jesus. 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 have I heard thee, and in a day of salvation have I helped thee, and I will preserve thee: and will give thee for a covenant of the people that thou mayst raise up the earth,— that thou mayst say to the prisoners, go● forth; after this fashion: Behold, Now, saith he, the accepted time, (that is, the time of the new Testament) behold Now the day of salvation. Saint Peter saith: Salvation 1. Pet. 2. 20. ordained to be declared in the last times: concerning which the Prophets which did prophecy of the grace which should afterward come to you, have searched and inquired. And Christ himself saith most plainly of all, When I shall be lifted up from joh. 12. 32. the earth, I will draw all things unto me. I therefore grant, that God willeth that all should be saved: but that God both willeth, and that he hath Always willed that all men in all ages should be saved, I utterly deny, neither hath Paul said so much: and among the ancient writers they which seem to affirm so much, do notwithstanding in these kind of speeches doubtfully affirm it: I do imagine that it may with reason and religion be believed: Auth. de vocat. gent. l. 2 cap. 8. Bellar 〈◊〉 de great. & lib. arb. lib. 3. cap. 5. I do not think it irreligion to believe it: It may propably and religiously be believed. Secondly I answer: That God will that all men be saved, that is to say, of those that are saved. So saith Augustine: Even as it is said: that all shall be quickoned in Ep. 107 ad Vitalem. Christ, although very many be punished by eternal death: because all whosoever they are that do receive eternal life, do not receive it but in Christ: so is it said, that God will have all men to be saved, although he will have many not to be saved: because all who are saved, are not saved but by him willing it. And again: When we read in the holy Scriptures, that God will have all men to be Enchir. ad Laur. c. 103. saved, although we know assuredly that all 〈◊〉 en are not saved, yet ought we not therefore to de●●gate any thing from the omnipotent will of God: but thus to understand that which is written, Who will have all men to be saved, as if it should be said, that no man was saved, but he whom God would have to be saved: not that there is no man whom he will not have saved. Hay 〈◊〉 o saith: God will have all men to be saved. Let us then ask In c. 〈◊〉. ep. 1. ad Tim. what is the reason why all men are not saved. To which, answer must be made, that that saying in the Psalm is true, He spoke the word and they were made. In like manner he will save all men who are saved, and who by his mercy desire to be saved. For the Apostle put the whole for the part, as it is in the Gospel where the Lord saith, If I be lifted up from the earth, I will draw all unto me. For he hath not drawn neither doth he draw all men unto him, but All that are elect, and of all sorts, and nations. Thirdly I answer, that God will not have every one of every kind, but the kinds of every one to be saved; that is to say, of every estate and condition some. Augustine saith: This very saying, Who will Euchir. ad. Laur. c. 103 have all men to be saved, is so said, not because there is no man whom he would have damned, who would not do any powerful miracles among them, who he saith would have repent if he had: but that we by all men, may understand every sort of men, by what differences so ever distinguished, whether they be Kings or subjects, noble or ignoble, high or low, learned or unlearned, strong or weak, witty, dull spirited or foolish, rich, poor or mean men or women, infants or children, youths or young 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 soever there is among men. These things saith he, very truly and rightly, for this word, All, is sometime taken distributively, and then it signifieth every several and particular person: and Paul to the intent that he might signify 2. Thess. 〈◊〉. 3 this, joineth the word every one with the word all. It is also often taken collectively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and then it signifieth any, and not eveone: as when Christ is said to have healed every disease, that is, any disease. The Matth. 9 35 double signification of this word Aristotle also observed. This word All (saith he) is Pol. lib. 2. cap. 2. taken two ways, first for every one— and secondly the word Al is used, when it doth not signify every one: It is plain therefore that the word All hath a doubtful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Comment. ad Eph. c. 1. signification. And of this mind also is Saint Jerome: It is like unto that (saith he) which is in the Psalm:— every man is a liar. If every man be a liar, then is he also a liar which speaketh it, and if he be a liar which speaketh it, then is not that true which he speaketh, namely that every man is a liar. But, if this saying be true, these words Every man doth lie, are (as I said before) to be understood after this sort, A great part of men are liars. And the Apostle writeth elsewhere, Teaching every man: and again, Admonishing Comment. ad Rom. c. 5. every man: not that he taught all men, (for how many are there yet at this day which have neither heard of the Apostles doctrine, nor yet so much as his name?) but that he 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 judgement of Christians: and not according to the judgement of secret and infallible certainty. Like unto this, is that also that he calleth the faithful in several Churches men elected; amongst whom there were many which afterward fell away from the faith. And yet is not the Apostle deceived; for it is one thing to speak, according to his own affection: and another thing to speak, as the matter is according as it is indeed. Augustine saith: We ought so charitably to be affected, as to De Correp. & great. c. ●5 wish that all men be saved: as men that know not who appertain to the number of those that are predestinated, and who do not. And again: We must as much as in us hath, Cap. 1●. being unable to distinguish those that are predestinated, from those that are not, desire that all men be saved, and use sharp correction unto all with an intent to heal them that they perish not. Hence it appeareth what we ought to think of Damascene his opinion, who divideth 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 blessedness itself upon the creature; and by this will he affirmeth, that God willeth that all men should be saved, and attain unto his kingdom: because he made us not to punish us, but that he might make us partakers of his goodness, as being good himself. But his consequent will is that, whereby for some certain circumstances of the creature, he absolutely willeth this or that: and by this will, he saith, that God willeth that man should be damned for sin, because he is inst. And indeed this distinction in itself is to be allowed, but that is not a very fit example, which he hath set down or alleged, concerning his precedent will. For there seemeth not to be in God such a will, or (as they Optativa voluntar. use to term it) such a wishing will, whereby he will indefinitely and upon condition, that all and every man of all ages should be saved. For first, it argueth a finite power and insufficiency in him that willeth. For whatsoever any one desireth and earnestly willeth, that will be bring to pass, unless he be hindered. As for example: The Merchant desireth and earnestly willeth to save his ware: but being forced by a tempest, to the intent that himself may escape, he doth absolutely will to cast them into the sea. Yea indeed this kind of will seemeth to argue weakness, because God willeth that, which shall not come to pass. But you will say, that this will is conditional; that is, that God will that they be saved, if they shall believe. And I say first, that the will of God stands doubtful, until the condition be fulfilled, & that the first cause is by this means held in suspense by the second causes: moreover there is given unto men a free will either to believe or not to believe: that is, flexible and inclinable both ways, either by grace, or by nature: both which things are false, as I will afterwards show. And therefore, this will is rather a human will than a divine. Hear what Anselmus saith: The will of God is taken four manner of ways by the principal Doctors: first, for Lib. de volunt. Dei. the knowlddge of God: then for the will of the Saints, who will in charity that even the unjust should be saved: again, for human reason: and lastly for God's Commandments. Secondly, this conditional will seemeth idle and unnecessary, especially in him whose power is infinite; because if he earnestly willed, he would verily do a thing, when he might without hindrance. Thirdly, Gods will is not such concerning the Angels, whereby he willeth that all of them should be saved: therefore, it may well be demanded, whether his will be such concerning man. Fourthly, if God will that all men, as they are men, be saved: in like manner he will that all sinners, as they are sinners, be damned; which is absurd. Fiftly, that will which cannot be resisted, is absolute: but God's Antecedent or first will cannot be 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 believe and persevere, and that othersome should be forsaken either not believing or not persevering. You will ask me happily how I know this. I answer, by the event. For as touching the event some believe, and some do not believe. But to believe and to persevere is a certain kind of good action; and on the contrary not to believe, or not to persevere is an evil action. And every thing that is good, is, through the effectual will of God; and so far forth as there is, or existeth that which is good, so far forth God willeth it, and maketh it to exist by willing it. And that evil, which cometh to pass, cometh to pass, God not hindering it; and because God will not hinder it, therefore consequently it cometh to pass. Hereupon, it is certain, that God willeth that some should believe, and persevere unto the end, and that othersome do not so; yea even without any condition: and no reason can be rendered, wherefore he willeth this. Therefore this will is both absolute and first: and therefore that universal precedent will concerning the salvation of all and every one in Christ, is counterfeit and feigned. Sixtly, the ground of this opinion, is that foresaid place of Paul, which I have already showed to be misunderstood. And yet, that place layeth not down unto us any conditional but an absolute will. For there it is first affirmed, that God will have all men to be saved: afterwards, that he will have all men to come to the knowledge of the truth, that is, unto 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 urging this Hypog. lib. 6 cap. 8. place of scripture, God will that all men be saved, maketh a double answer: first he denieth that it is not generally to be understood of the universality of men, and that by this argument: That which God willeth he effecteth: but he doth not generally save all men; therefore he willeth not. Secondly, he faith that the place is to be understood of them which are actually saved: because all men which are saved, are saved by the will of God. Again, I oppose against him Prosper also, who saith: If the will of God concerning Respon. pro August. lib. 1 〈◊〉. 8. the universal saving of mankind, and the calling them to the knowledge of the truth, is to be affirmed so indifferent throughout all ages, as that it shall be said to overpass no man in what place soever, God's impenetrable and deep judgements receive a great blow. And again: We cannot say that there is the calling of grace, whereas there is as yet no regeneration of the mother the Church. And again: He forbade the Apostles to preach the Gospel unto some people; and now as yet he suffereth some people to live 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 loveth all men: Whereto I answer, that it is true so far forth as he willeth some good to all: and yet he willeth not every thing that is good to all, that is eternal life: and therein he is said to hate and reject them. To conclude, I oppose against Him Hugo de sanct. vict. Who will (saith he) that all men be saved, according Annot. in 1. Tim. cap. 2. to Ambrose, if they themselves will. But are there not many who would be saved, and yet are not saved?— or thus, he offereth grace unto all, by which, if they will, they may be saved. But how is this solution true, are there not and have there not been many, which never heard so much as a word of preaching? Object. III. That which every one is bound to believe is true: but every one is bound to believe that he is effectually redeemed by Christ: therefore it is manifest that every one even the reprobate is effectually redeemed by the death of Christ. Whereto I answer: that the termini or parts of the proposition are to be distinguished: that which every one is bound to believe, is true according to the intention of God that bindeth: but it is not always true according to the event. jonas preached, and therefore he was bound to believe, Yet forty days, and Niuiue shall be destroyed: but this was not true according to the event. The assumption also must be distinguished. Every one in the Church, by God's commandment (Believe the Gospel) is bound to believe that he is redeemed by Christ: yea even the reprobate as well as the elect, but yet notwithstanding in a divers and different respect. The elect is bound to believe that by believing he shall be made partaker of election: the Reprobate, that by not believing he may be made unexcusable, even by the intention of God. For God sometimes giveth a commandment not that it should be actually done, but that men may be tried, that they perform outward discipline, and that they may be convicted of their natural infidelity, and be made unexcusable of all their sins before God in the last judgement. For thus I distinguish of God's commandment: there is a certain commandment of obedience, the performance whereof God willeth in all: hither are referred the commandments of the moral law. There is also a certain commandment of trial, as the commandment of sacrifysing Isaac: Gen. 22. 〈◊〉 whereas God willeth not the act itself, but only the manifestation of obedience. And therefore God must not be said to mock men, if by the word preached he do outwardly call those, whom he will not have to be saved: for by this means he showeth unto them the riches of his grace, and declareth that they perish by their own fault, because they will not receive salvation offered. But you will say they cannot: I confess as much, but that inability whereby they cannot, is voluntary, and borne together with us, not infused into us by God: and therefore it cannot be excused. Very well therefore saith Bernard: The master knew well, that the weightiness of the commandment exceeded Ser. 40. in Cant. the strength of man: but he thought i● expedient even in this, that it put them in remembrance of their own insufficiency,— Therefore by commanding things impossible, he makes not men s●arners from the truth, but humbleth them that every mouth may be stopped. So saith Augustine de great. & lib. arbit. cap. 43. Secondly, I answer: that that which every one is bound to believe is true, unless any one shall by his own unbelief hinder himself; this doth the reprobate by his own inborn infidelity. Thirdly I answer, that the argument doth follow twice affirmatively in both propositions. For the termini or parts of the proposition are thus to be turned: That is true, that every one is bound to believe, but every one is bound to believe that he is redeemed by Christ. Therefore that is true. Object. four The fathers which believed aright do affirm that Christ redeemed all & the whole world. Ans. Whereas they writ that Christ redeemed all men and the world, their meaning is, that he did it according unto sufficiency, and the common cause, and common nature of all, which Christ did take upon him: and not effectually on God's part. This very thing doth Prosper make plain: All men (saith he) are rightly said to be redeemed, in respect of the one nature of all, and the one Resp. ad object. vin. l. 〈◊〉. ob. 〈◊〉. cause of all, which our Lord did truly take upon him: and yet all are not delivered from captivity: The propriety of redemption without doubt belongeth unto them for whom the prince of the world is sent abroad:— whose death was not so bestowed for mankind, as that it should also pertain unto the redemption of them, who were not to be regenerated. And again he saith: Our Saviour may fitly be said to be crucified for the Ad Capit. Gall. cap 9 redemption of all the world, both in respect that he truly took upon him the nature of man, and also in respect of the common or general perdition in the first man: and yet he may be said to be crucified only for those, unto whom his death was available. Moreover the fathers speak of the universality, and of the world of believers. So saith he that is the Author of the calling of the Gentiles. The people of God (saith he) have their Lib. 1. cap. 〈◊〉 fullness? And thus much for the efficacy and greatness of Christ's death: Now as concerning grace: I say, that that is diversly distinguished. For first, it is either restraining, or renewing. The restraining grace is that, whereby the inbred corruption of the heart, is not thereby utterly diminished and taken away, but in some is restrained more, in some less, that it break not violently forth into action: and it is given only for a testimony unto man, and to preserve order amongst men in a politic society: and this kind of grace is general, that is, belonging to all and every man, amongst whom some do exceed othersome in the gifts of civil virtues: and there is no man, in whom God doth not more or less restrain his natural corruption. Now renewing or Christian grace (as ancient writers do usually call it) is that whereby man hath power given him to believe and repent, both in respect of will, and power: and it is universal in respect of those that believe, but indefinite in respect of all and every man. Thus we teach, thus we believe. Secondly, Grace is either natural, or De praed. sanct. cap. 5. supernatural: as Augustine himself teacheth. Natural 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 righteousness bestowed on Adam in his creation. This grace belonged genenerally unto all, because we all were in Adam: and whatsoever he received that was good, he received it both for himself and his posterity. The grace of nature corrupted is a natural enlightening (whereof john speaketh: He enlighteneth every man that cometh into the world) yea and every joh. 1. 9 natural gift. And these gifts truly by that order which God hath made in nature, are due and belonging unto nature. But that Grace which is supernatural, is not due unto nature, especially unto nature corrupted, but is bestowed by special grace, and therefore is special. This the ancient writers affirm. Augustine saith: Nature is common to all, but not grace: and he only acknowledgeth De verb, Apost. ser. 11. a twofold grace; namely that common grace of nature, whereby we are made men: and Christian grace, whereby in Christ we are again borne new men. And he is of opinion, that some that do not believe in Christ, do not sin: which is a thing notwithstanding very ungodly and untrue, if grace be as general as nature. Let us well weigh his words: In that he hath (saith he) added: Now they are Tract. 89. in johan. inexcusable for their sin: it may move men to ask: whether those unto whom Christ hath not come nor spoken may have any excuse for their sin.— To this question according to my understanding I make answer: that they cannot be inexcusable for every sin which they have committed, but for this sin that they have not believed, unto whom Christ did not come, and unto whom he did not speak. But they are not in this number unto whom he hath spoken in his disciples, and by his disciples, which he also now doth. For he came unto the Gentiles by his Church,— It remains for us to demand, whether they can have this excuse, which have been or are prevented by death, before Christ came in his Church to the gentiles, and before they heard his Gospel. I answer that without doubt they may, but they cannot therefore escape damnation: for whosoever have sinned without the law shall also perish without the law. Again he saith: Only grace distinguisheth Enchir. c. 99 those that are saved, from those that, are damned, who were enwrapped in one lump of corruption by one common cause from the beginning. Chrysostome saith: The grace of God cometh unto every one, but it remaineth Lib. de compunct. cord, with them who do worthily fulfil those things which are in their power: departing quickly from them, which do not well behave themselves: neither doth it at all come unto those, who do not so much as begin to turn unto the Lord. Gregory saith: The Gentiles did not any way worship God, neither showed they any sign or token of any good work▪ for indeed they were * But if grace be universal, there had always 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 used it quilly. Expos. in 1. Reg. cap. 14. forsaken. Amongst whom because there was no lawgiver, nor no one that did according to reason seek after God, there was not as it were a man, but all lived as it were like beasts. And afterwards he saith: When our redeemer came he so received the calling of grace, as that there was not before in it the life of prophecy. And again: Teachers holding their tongues, the devils go into their place: because none do perish by the silence of the pastors, but they who are not predestinated unto eternal life. For they are places for the devils, because in God's foreknowledge they are not preordained unto God's tabernacle. Hereupon is it said that when the Pastors did preach: as many as were predestinated unto eternal life did believe. And hereupon saith Paul, whom he hath predestinated, those hath he called. Hereupon it is, that the Apostles desirous to go into Asia, were forbidden by the holy Ghost. They therefore, which are not predestinated, whether they hear the words of the preachers, or whether they do not hear them, cannot be called unto God's tabernacle. And again▪ Sometimes the preachers are silent by God's dispensation, that they holding their peace, they which are not the Lords, may be received of evil spirits. Beda saith: He goeth to Lib. 1. in Is●i. cap. 1. visit and enlighten their hearts whom he hath predestinated to eternal life, forsaking those whom he knoweth to be none of his own. Anastasius saith: The Church in the former Lib. 1. contempt. in Hexam, l. 10 state of error being without eyes and blind, did neither see from the beginning, neither was it seen a● all by God. And again: All other kinds 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 do they regenerate and quicken their people and children, by the womb of water and the spirit; but are fruitless, and bere●● of the well of life, and n●t enjoying the water which is lively and streameth unto eternal life. Therefore that Church which is his is only termed the life and mother of all the living. Hugo de Sanct. vict. saith: In I●●▪ 〈◊〉. ●5. Some of those who were before the coming of Christ, if they had not had some other sin, they should no have been damned, for that they did not believe in Christ, because they have an excuse for that sin. And again: What if thou shouldest enter into In Soli●oquio dearra 〈◊〉. consideration how many and how excellent in comparison of thee are castaways, which could not attain unto this grace which is given unto thee? Surely thou hast heard how many generations of men from the beginning even until this day have passed away, who are all without the knowledge of God and the price of his redemption tumbled down into the gulf of everlasting destruction. Thy redeemer and lover hath preferred thee before all those, in as much as he hath given thee this grace, which none of them was worth●e 〈◊〉▪ receive. And what wilt thou say? wherefore dost thou think that thou are preferred before them all? hast thou been more valiant? hast thou been more wise? hast, thou ●inne more noble? hast thou ●in more rich than they, all? because thou hast obtaitained this spee●all favour above them all? how many valiant men? how many wise men? how many noble men? how many rich men have there been, and yet they are all forsaken, and have p●●●shed like castawways. Thou only 〈◊〉 received before them all; and yet thou can●● ●ot find out any cause why thou shouldest thus be 〈◊〉 withal, besides the free favour of thy saviour. Hitherto I have opened and defended our opinion of predestination. I will now briefly examine another dissenting with this in many things, having taken it with as much diligence as I could, out of the public writings of many ●●en: and to this end, I do thus briefly propound it. First, God created all and every man in 〈◊〉 to eternal 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 saved, and come to the knowledge of the truth: and therefore willeth to give all the furthe●ances both of nature and grace that they may be saved; but yet indefinitely, if they themselves shall believe. This will of God (they say) is predestination, and the same with the written Gospel: The rule of this will is; Whosoever shall believe shall be saved; He that will not beleeus shall be damned▪ last, Election is according to the foreknowledge of future faith, (which notwithstanding may be lost utterly for a time, as some say; or finally and for ever, as some others will) and reprobation is according to the foreknowledge of infidelity, or the contempt of the Gospel. This platform is in very truth (so far as, I can judge of is by the scriptures) a mere invention of man's wit: which will appear by the manifold errors therein contained. First, by this platform or groundwork Error 1. there followeth a certain universal reprobation, and that a very absurd and strange one. For if there be (as they do affirm) an universal election, whereby God willeth that all men shall be saved in definitely, if they do believe: he willeth also by the like reason that all and each one should be damned if they do not believe. 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 conversion and salvation of all, doth neither choose nor refuse any man. From hence also it followeth, that God Error 2. hath in vain propounded with himself the supreme & absolute end of his counsels, which is to communicate his goodness in true felicity even to every man. For if we consider the cuent, he doth not communicate his goodness and eternal life unto very many, which is otherwise than he purposed, namely unto those that are damned. But we are in no case to say that the supreme end of God's counsels, either have an uncertain event, or are in vain propounded. Thirdly, this platform attributed unto God a certain ordered and fitted will, Error 3. which doth wholly depend on man's will. Thou sayst that God willeth that all men whatsoever should be saved by Christ. Very well: Tell me therefore why they are not saved. They themselves will not, thou first. Yea wis. What is this but to set the creature in the throne of almighty God the Creator, against the order of nature and of all causes? For the first cause, which indeed is God's will, aught to order and dispose the act of the second cause. And therefore we must not give unto God a will that is ordered by the will of the creature; especially considering that all order in heaven and in earth whatsoever proceedeth from him. That which ordereth all things, is ordered of none. Moreover, men after this sort are elected of themselves, by receiving of God's grace being offied, by the assistance of common grace: and are also rejected of themselves by refusing of grace offered: and men themselves shall be the makers and framers of their own election and reprobation: and God who chooseth is not so much to be praised, as the men that do receive and embrace the blessing offered. Fourthly, this platform lays down a determinate spreknowledge about the Error 4. evil of fault, without any decree going before concerning the event of the fault; which cannot be. A definite foreknowledge is not the cause of that thing which is to be, but the thing which shall be is the cause of the foreknowledge thereof. For the thing which shall be follows not the foreknowledge of it, but foreknowledge followeth the thing which shall be, as justinus taught. For God doth first decree a Quaest 58. Orthodox. thing as touching the event: then afterwards he doth foreknew by his definite foreknowledge that it shall be. And Anselme: In that (saith he) a thing is said to be foreknown, 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 known before. And every thing existeth and is, because God did will and decree to do it if it be good, or to suffer it to be done if it be evil; have respect always to the good that is joined with it. Unless we shall hold and grant this, it will follow that something hath being of itself, that is, that something is a God. Therefore the existency or being of things doth not go before, but out of all doubt follows the decree of God. For first of all, there is a foteknowledge, or (as it pleaseth others) a knowledge Scientia intuitiva. of beholding, whereby God beholdeth and seethe what is possible to be, and what not: Then followeth the decree either of God's operation, or of his voluntary permission, and consequently of the event of the thing. And this decree being once laid down, the definitive foreknowledge is conceived, whereby it is known what shall come to pass infallibly. The fifth desect in this platform is, that it teacheth that Christ for his part Error 5. hath redeemed and reconciled all and every man to God, and that very many of them for all that as touching the event are damned, which is very absurd. For if this were so, sin, Satan, death and hell should be more mighty than Christ the Redeemer, and (as Augustine saith) Vitio humano vincitur Deus: God is overcome by man's sin. If thou wilt say that God is De cor. & great. cap. 7. not overcome; yet I say, and that according to this platform, that he is altered: for he hath decreed and seriously willed to save all men, and yet not withstanding, another sentence being given, he willeth to destroy those which will not incline and bend themselves to this counsel. This platform maketh saving grace (which indeed is supernatural) to be altogether Error 6. uninersall. But this opinion (to speak no hardlier of it) is a plausible deulse of man's brain. For first of all hereby the special covenant made with Abraham, and the greatness of God's metcies towards the Gentiles is abolished: And there is no mystery of the vocation of the Gentiles, if all and every particular man were by certain means called unto Christ from the beginning; For those, which shall by the help of common grace, which they shall receive, give assent unto God calling them, whether it be by extraordinary instinct, or by the ministery of the word preached; they shall be accounted among the members of the Church, and shall belong to the special covenant of the Gospel. Moreover if the first grace be universal, it is either faith actually or in power. For without faith it is impossible to please God, and to attain salvation. But actual saith is not common to all. The power of faith is double, the first is that whereby thou hast received power to be able to believe if thou wilt. But this is not sufficient unto salvation: because now after Adam's fall free will in spiritual things is wanting, especially in the conversion of a sinner: and therefore further grace is required whereby a man may he able to will to believe; No man can come to Christ but 〈◊〉 〈◊〉 is joh. 6. 44. drawn of the 〈◊〉. N 〈◊〉, they are not drawn 〈◊〉 to believe if they will 〈◊〉 of men willing a●● ma●● 〈◊〉 ●●lling. The second power is that 〈◊〉 by a man hath received power to ●●ll to believe but this is not common to all men. 〈◊〉 you (saith Christ to his disciples) it 〈◊〉 gi●●● 〈◊〉 know the mysteries of the Kingd●●e of heaven but Mat. 1●. 15. not so 〈◊〉 sho 〈◊〉, because the Father hath ●idd● them from the wise. Again: Therefore could they not believe, because Isa 〈◊〉 foretold this. joh. 32. 39 Furthermore, if this power were common to all and to each person, faith were common to all. For the will and the deed sloweth from one and the self same grace. Phil. 〈◊〉. 13. It is God who worketh 〈◊〉 yo● the will and the deed, even of 〈◊〉 good Preposition. pleasure. john 〈◊〉. Wh●s●●uer hath heard and learned of the f●ther, 〈◊〉 unto 〈◊〉. Christ. But whosoever hath power to will to believe hath heard and learned, as being drawn of God: therefore whosoever hath power to will to believe, cometh unto Christ. Well saith Ausien: It followeth not that he which can c●me, doth De●at. 〈◊〉 great. 〈◊〉. Pelag. c. 5. come, unless he both will 〈◊〉 〈◊〉 do● i● 〈◊〉 every one that hath learned of the father hath not only power to c●me, bu● also he doth 〈◊〉 where now there is & possibili 〈◊〉, profit 〈◊〉, & 〈◊〉 affectus, & effectus est. So it appeareth that to will to believe and actually to believe are most nearly conjoined: yea seriously to will to believe, is i● very deed to believe. The publicans and ha' 〈◊〉 'tis and those which are held captive at the devils will do repent and are converted: and therefore they do not only receive power if they will, but of ●illers and stubborn r●pugners they are made actually willing. Thirdly, there are and have been many nations, which have had no knowledge of the faith, or which have not kept it, and without this knowledge there is not any saving grace. Answer is wont to be made, that man receiving natural light is not to be excused for the want of supernatural knowledge: because if he would do by God's assistance that which liech in him, God would enlighten him with supernatural grace. For thus the schoolmen do usually speak; Although no man is able by Greg●●d Va●. the ministry of men to know the nature of faith of ●e never heard any thing of it; yet he may by God's help, if he live morally according to God's law so much as in him lieth to do. For then God will secure him either by himself or by some other, to wi●, either man or Angel by propounding of faith unto him. For as in natural things, so in supernatural God doth minister grace when man is not wanting to himself. I answer, that this is false. For if grace be given to him which doth that which lieth in him to do by the strength of nature, it is given either by merit, or promise. Not by merit, because there is no merit before faith; and we do nothing acceptable unto God before we have 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 given by promise, because there is no promise or divine law to be found in the scriptures, that grace should by and by be given unto him that doth that which lieth in him to do. It is also false to say, that God doth minister all things that make for the felicity of nature or this present life. For some are borne leprous, blind, foolish, very poor, unmeet for this temporary felicity; neither do they ever attain unto it. This opinion also is against experience: because many die in their infancy, and many are foolish and mad all their life long, upon whom we cannot say that this vu 〈◊〉 fall grace is bestowed 〈◊〉 also contrary to most plain places of 〈◊〉ture. Salvation is not in him that willeth 〈◊〉 in him that runneth, but in God that showeth mercy. And, he hath mercy on whom he will, and whom he will he hardeneth. It is g 〈◊〉uen to the disciples to know the secrets of the kingdom of heaven, but to them it is not given: Mat. ●3. 〈◊〉. The wind bloweth not in all, but where it joh. 3. 8. listeth: The son doth not reveal the father joh. 6. unto all, but to whom he will. All do not believe, but those which are drawn and predestinated Acts 13. 49. unto life: All do not hear, but those to whom ears are given for to hear. Furthermore it is some impairing of effectual and Christian grace, so to place it in man's power, that he may, if he will, receive it: and that he may also, if he will not, refuse and despise it: and to say that God hath given unto men no other grace, then that against which the flesh or perverse will may prevail in all men, and against which it doth prevail indeed in the greatest part of mankind, because God will not restrain it. To conclude, let us also hear the testimonies of the fathers. The author of the calling of the Gentiles saith thus: If so be that the grace of the sa●er do pass by some (as we see it doth) it is to be referred to the hidden judgements of divine justice. Augustine: Nothing delivereth us from this wrath whereby we are all under sin, saving the grace of Lib. de p●●. ●erit. c. 21. God by jesus Christ. Why this grace cometh to that infant, and not unto this, the cause may be unknown, but not unjust. Again: It was by divine dispensation that Pharaoh did not tractably consent, but obstinately resist: because that there was not only In Ex●d. qu●st. 18. a just punishment, but a just punishment evidently prepared for such a heart, whereby those which fear God may be corrected. Again: The judgements are unsearchable, wherefore of two wicked men being of years Lib. de hon. ●ers. cap. 8. aged one should be 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 giveth to whom he will, because he is merciful: Cap. 12. which though he should not give, yet he is just. Again, he doth not give to the to whom he will not, that he might make known the riches of his glory upon the vessels of mercy: for by giving unto some, wh● deserve nor, he will have it to be his free, and by this also, his true grace and fa 〈◊〉 r. Again: Whosoever are set apart from original Ibid. cap. 7. damnation through the boun●●e of God's grace, it is no doubs, but that it shall he procured for them to hear the Gospel, and to believe when they hear it. Again: We know that God's grace is not given unto all men. Epist. ad Uital. 107. Lib. de spirit. li●. c. 34. And again: Why one man is so exhorted that he is persuaded, 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 blind, nor cure all that are crazy: that in those his power might appear, and that in the other the order of nature might he preserved: even so he doth not by his help prevent all that ●inder grace, but some in whom he willeth that his mercy should 〈◊〉▪ so also that the order of justice should be manifested in others. Isidore: Spiritual grace Sent. lib. 2. cap. 5. & 6. is not distributed to all, but is only given to the elect. Again: It is given to him, because he is evil that would be good: another neither willeth, neither is it given him that he might be good. Cameracensis: Although God be an universal agent over all, so as that In lib. sent. 1 q. 12. art. 2. he giveth unto all some gifts of grace, as being, life, knowledge, etc. yet he giveth some gifts of special grace unto one, which he giveth not to another, as namely faith, and the grace which makes us gracious and such like which are the effects of predestination. Finally Augustine and almost all the Schoolmen make two kinds of infidelity, the one negative in those which never heard the Gospel: the other privative in those that refuse and contemn the message, which they have heard of Christ. And it is to be noted that by this distinction they do confess that God hath not vouchsafed so much as an outward calling to every man. Object. I. The promise of the seed of the woman is made in Adam to all and to every man, Answer. It is made to Adam's posterirle, indefinitely, not universally. When salvation 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, etc. knew the promised Messiah, but those which came after knew him not, neither had they the means how to know him. So saith Isaias: Me have they not known, of me have Jsai. 52. 66. they not heard. The nations also next adjoining to the jews peradventure heard something and had Proselytes, but the nations a fat off seated in the uttermost parts of the earth had no affairs with the jews, and no Proselytes. And therefore it is false which some affirm; to wit, that the choosing of the people of Israel was only a kind of greater courtesy showed to this nation, or a more gentle entreating of it, and no peculiar and divers favour, whereby he showed himself to be their father and redeemer only. And to make or maintain a hidden and invisible Church among the Gentiles before the coming of Christ, is altogether to contend against the word. God is only known in judah. The Israelites only are called my Psal. 76. People in Hosea: And they only were Hos. 1. Christ's sheepfold: because Christ when he Ephes. 2. 14. job. 10. 16. came made one sheepfold of the jews and Gentiles. Object. II. There is enfolded in God's providence that care of God touching all those things which concern the blessedness of man. But the Gentiles knew this providence of God, and that his goodness was so great, that he would pass by nothing which might make for the happiness and salvation of man. Therefore the Gentiles did after a sort, obscurely and by an enfolded knowledge know the doctrine concerning the redemption of mankind. Answer: This faith of things unknown is a cecere siction. For faith of the own nature is a certain knowledge. Moreover, although the general do include in itself the species or kinds, and the whole his members, yet he which knoweth the general and the whole, doth not by and by know all the kinds and parts thereof. The mind may so know the general, that yet for all that it may in the mean time be ignorant of the special kinds thereof. We must therefore beware of the Schoolman's opinion, who say that salvation was given before Christ's coming, for the implicit or enfolded faith concerning the redeemer in general, namely when men did believe that there is a God, and that he is a rewarder and the giver of all gifts which concern the good either of soul or body, especially the remedy of sin: But, this is nothing else, then to imagine a certain saving faith & Church, which hath no word of God at all either written or any other way revealed. Furthermore, this is to accuse Paul of falsehood who teacheth the 1. Cor. 1. 21. contrary in these words. Seeing the world by wised●me know not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe. It is also most certain that we ought to know Christ the redeemer in special. This is job. 17. 3. life eternal that they know thee to be the only very God and whom thou hast sent, jesus Christ. The same affirm the ancient fathers. Ireneus: They being ignorant of that Lib. de haeres. 3. c. 21. Emmanuel who is borne of the Virgin, are deprived of his gift, which is life eternal. Hietome: We cannot be his sons before, In Eph. 1, unless we receive the faith and understanding of his son jesus Christ. Augustine saith, that those which were just in old time, whatsoever they were, were delivered only by that faith, whereby we are delivered; to wit, by the faith of Christ's incarnation. Again: What truth soever thou sa●●t was in those which Lib. 2. cont. 2. epist. Pel. cap. 21. were just in old time, the faith only of the mediator saveth them, who shed his blood for the forgiveness of sins. Object. III. a Proposition. The power of God is known unto the Gentiles. Rom. 1. b A●●i●mptio Christ is the power of God. c Conclusion Therefore Christ is known to the Gentiles. 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 known unto the Gentiles: but not the power of God in the redemption, which is Christ himself, the preaching of whom is foolishness unto the world. Object. four The fathers say that saving grace is universal. First I answer, that the sayings of the fathers are to be understood of the grace of the last time, which is common to all men and nations. Ireneus. The Lord hath reconciled us in the De haeres. lib. 5. cap. 17 last times by his incarnation, being made a mediator between God and man, reconciling the father unto all:— giving unto us that conversion which is to our Creator. Origen saith: God hath a greater care to save Hom. 20 in Num. men, than the devil hath to destroy them.— The only begotten, the son of God himself (I say) is present with us, he defendeth, keepeth, and draweth us unto himself:— for he saith in another place, When I shall be lifted up I will draw all things unto me. Chrysostome: Grace is shed abroad over all: it passeth by and disdaineth neither jew, nor Grecian, nor Barbarian, nor Soythian, it is alike affected unto all, it showeth itself gentle unto all, it calleth all with equal honour; and lee those, who neglect the help of grace, ascribe this their blindness unto themselves. For considering that a way to enter in lieth open unto all, and is forbidden to none, some desperately wicked do refuse to enter, through their own corruption. Cyrill saith: He is the true Lib. 1. in Job. cap. 15. light, and sendeth forth his brightness unto all: but (as Paul saith) the God of this world hath blinded the minds of unfaithful men, that the light of God's knowledge may not shine in them. Ambrose: The earth is full of Serm. 8. in Psal. 1 18. the mercy of God, because pardon of sins is given unto all. The mystical son of righteousness is risen unto all, is come unto all, hath suffered for all, and hath risen again for all. And if any believe not in Christ he deprives himself of this general benefit.— He shutteth out the grace of common light from himself. Gregory saith: The ●edioine which In job. l. 35. cap. 14. is from God meeteth us in every place; because he hath both given unto man commandments not to sin, and hath also given remedies to him that sinneth, lest he should despair. T●eodulus Presbyter. He hath said that both jews and Gentiles should be Comment, in Rom. cap. 3. partakers of grace, yet not all, but those that believe: and because grace is common to all, not without cause. Secondly, they speak of natural vocation, Answer. 2. or of the grace of nature consisting in the relics of natural light and understanding, in the common gifts of virtues and outward blessings, which are testimonies of God's providence and goodness. The Author of the calling of the Gentiles: Lib. 2. c. 14. For this cause verily the nations may be excused, which being aliens from the common wealth of Israel, void of hope, and without God in this world, have perished under the darkness of ignorance, because this abundance of grace, which doth now water the whole world, did not slow so pentifully before; For there is evermore showed unto all men a certain measure of doctrine from a Chrysosto● saith, that the preserving in the Atke is superna gratia, grace from above. above, which albeit it proceed from a more sparing and hidden grace, yet it is sufficient (in the Lord's judgement) for a b For the outward reformator of the life. Horn. 25. in Gen. Lib. 2. 6. 4. remedy unto some, and a witness unto all. Again: who may not easily perceive that he never denied his divine goodness to the posterity of this brother slayer, if he consider how profitable so long patience of God, such plentiful store of temporal blessings, and such an universal increase of multiplied fruitfulness might have been unto them? which benefits, although they wrought ●o cure and emendment in those whose hearts were hardened, ●et they prove that their apostasy was not caused by God. Again: In the farthest parts of the world there be some nations, unto which the light of saving Lib. 2. cap. 〈◊〉. grace hath not as yet dawned:— unto whom that paercell of general assistance is not denied, which is always from above granted unto ad men: Although the nature of man hath received so sharp a wound that it is not possible for any man to come to the knowledge of God by the help of his own voluntary contemplation, unless the true light dispel the darkness of the heart, which the tust and good God in his unsearchable judgement hath not so shed abroad in times past, as he doth in these last days. Thirdly, the fathers speak of the universal aptness, whereby man's will being by God's ordinary dispensation prevented and helped by the holy Ghost, may believe and be converted: which notwithstanding, a stone, stock, or beast cannot. Augustine: Apossibilitie to have faith Depraed. 〈◊〉. 5 is given of nature. Again he saith, that man's nature is capable of justification by the grace of the holy spirit. Again: Men may Con●. ●ul. l. 2 keep God's commandments and believe in God if they will; because that light enlighteneth every man which cometh into this world. Prosper: To be able to have faith is De gen. contra Manich. lib. 1. cap. 3. the nature of men; but to have faith, is the grace of the faithful. Augustine: This difference there is betwixt wicked men and the devils, that men though they be exceedingly Ad art. Sibi falso imp. 6. wicked, may be reconciled, if God will show mercy; but there is no conversion reserved for the devils. Now as concerning Christian grace, whereby a will to be converted, and to believe actually in Christ is given unto men, The fathers have not so much as dreamt, that it is common unto all, and every one: which notwithstanding some are not a For they say that God hath given every ●ā without exception power to believe if he will himself. now afraid to affirm in their writings. * Error 7. This platform teacheth that God's foreknowledge of our faith and iusidelitie is the rule of predestination; which is utterly false. For first of all, the very will is a rule unto itself, and the divine counsels. Ephes. 1. 5. 11. We were predestinated according to his purpose, who worketh all things after the counsel of his own ●●ll. Secondly, God's election is the rule of faith that is to be give or not given. Rom. 17. 5. A resoruation is made according to the election of grace. Thirdly, the foreknowledge of faith and infidelity doth not extend itself so far as predestination, which belongs unto all men whatsoever, many of whom notwithstanding never so much as heard of Christ: now these Aug. de cor. & great. c. 10 & 12. cannot have faith not * contempt of the Gospel. privative infidelity, but only a negative. The same I say of those which die in their infancy being within the cou●nant, who we believe are saved by the ●●nour of the same covenant: 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 be 〈◊〉ter than that which is ruled by it. Fourthly, foreseen faith is the effect of election, therefore it it is not the rule of it. Ephes 1. 5. Who hath predestinated us unto Adoption by Christ: and therefore also to faith, which receiveth the benefit of adoption. Augustine: Let us therefore (saith he) vnderstand' that ●ib. de praed. c. 17. c. 5. * God, will it the first rule in contingents. Cling. in loc. come. l. 1. c. 6. And Fra●cis Maronis saith, that Gods will is the principal 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 believe, but that they should believe: for if they were for that cause chosen because they did believe, they themselves verily had chosen him before by believing in him, that they might deserve to be chosen. Again: 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 received, and of whom but of him, who distinguisheth thee from him, to whom he hath not given that which he hath given to thee. Lumb. God hath elected those whom it pleased him to elect of his own free merc●●, not because they were to be believers, but that they should be believers. Again: Grace is the effect of predestination. Fiftly, if God did elect according In epist. 〈◊〉 Rom. cap. 8. to foreseen faith, tell me why he did foresee faith in one man rather than in another, tell me I say? for here whether thou wilt or no, thou must have recourse to the mere will of God. For God doth foresee nothing which is good in any, besides that which he himself of his pleasure will first make. And what is the cause why he foreseeth faith in one man rather than in another? but only because it is his will to give one man faith, and not an other. Lastly, th● rule is uncertain, for faith, as appeareth by this platform, may be utterly lost: and therefore the thing ruled, to wit, predestination is made uncertain. This a certain Author plainly confesseth in his exposition of the epistle to the Romans: where he teacheth unadvisedly that God's decree may be changed, and that election and reprobation have recourse one to another: because (as he saith) they depend upon the condition of faith and infidelity. Furthermore, this platform teacheth that true and saving faith, may perish and Error 〈◊〉. be lost either wholly or for ever: which notwithstanding is not true. Reason. 1. Matth. 16. 18. Upon this rock will I build my Church, and the gates of hell shall not prevail against it. Here three questions must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. be asked: what the rock is? what is meant by building on the rock? and what is that which is promised to those which are built upon it? The rock is either faith itself, or Christ apprehended by faith. Chrysostome: Upon this rock: that is (saith he) upon the faith of confession. Again: He setteth Homil. in Matth. 55. & Psal. 32. our feet upon the rock, that is, upon faith: for faith in Christ● may well be said to be that which cannot be broken. Again: Christ being wise hath built his house, that is, In come. imperfect. in Mat. cap. 7. his Church upon a rock, that is, upon the fortitude of faith, or a strong faith. Now if faith be a rock, it remaineth constant and immovable. To be built upon the rock, is to perceive the doctrine of the Gospel, to embrace Christ our Saviour with a true faith, and to cleave fast to him with the heart. For the Corinthians are said to be Paul's building, because he brought them to the faith. And the Ephesians are said to be built upon the foundation of the Apostles and Prophets; because Paul came and preached unto them the Gospel of peace. The certainty and firmness of the doctrine of the Gospel may also be called a Rock. Epiphanius: They shall not prevail against the rock, that is Lib. haer. 74. to say, against the truth. Hilary: This is thy blessed rock of faith, which Peter hath De Trin. l. 3 confessed with his mouth. Augustine: Upon this rock which thou hast confessed, I will build my Church. Now no man can be built upon the confession and upon the truth, but by faith. Hence I do conclude thus: Those that are built upon the rock cannot fall away utterly: but those which truly believe are built upon the rock: therefore those which truly believe, do not utterly and wholly fall away. Thirdly, the promise made to them that are built upon the rock is, that the gates of hell shall not prevail against them. From hence it followeth necessarily, that the Devils can but make a slorish, and show their strength and power against the faith, and that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. shall never be able to overcome and conquer. Let us here also weigh the judgements of the fathers. Cyprian: Lord to whom shall we go:— signifying that the Epist. 1. 3. Church, which believeth in Christ, and which keepeth that which it hath once known, doth at no time altogether departed from him, and that they are the Church who do abide in God's house. But that they are not of God the father's planting, whom we do see to be void of the steadfastness, and massy soundness of corn, and like to chaff vanned or blown about with the wind of the winnowing enemy: of whom also john speaketh in his 1. Epistle saying, They went out from us, but they were not 〈◊〉. joh. 2. 19 of us: for if they had been of us, they had surely remained with us. Augustine: Love which may be lost was never true. Again: To believe Dec●. de poe●it. d. 2. c. 2. Tract. 116. 〈◊〉 joh. truly, is to believe constantly, steadfastly, valiantly, and firmly, so as that thou mayst not now return unto thine and forsake Christ. Again: Those which are truly saints being predestinated to reign with God De cor. & great. c. 12. by his grace, have not only given them now a power to persevere if they will, but perseverance 〈◊〉 self. Again: He which makes men good, takes them to persevere in that which is good. And again: The Church loseth none on the earth but those which are wicked, Epist. 163. and admitteth none into heaven but those that are good. Again: As the a●ke was Quaest 52. ad O●osium. built of foursquare timber, so the Church is built of saints; for that which is foursquare will stand steady on which side soever you set it: And the saints continue steadfast in every temptation. Chrysostome: This is the property of faith, that howsoever Hom. 1 in 2. Tim. 1. things may fall out contrary to the promises, yet it never falleth away utterly, and is Penitus, omninò. never wholly confounded. Again: Let us keep faith which is a firm and sure rock, for neither the floods, nor the winds can do us any hurt, though they drive hard against us, because we stand steadfast upon a rock: so also if in this life we will choose that true foundation, we shall abide without any detriment or loss. Again: Thou canst not overcome Hom. de expuls. Chrys. one faithful man: O Devil, thou knowest not what the Martyr have done unto 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 war with man, thou shalt, it may be, overcome, or perhaps thou shalt be overcome: but no might can overcome the Church. Furthermore: The Church Hom. 25. in Gen. is far stronger than the earth, yea and stronger than heaven. Again: Faith in God In 7. cap. Ioh is a certain secure anchor. Gregory: Because the light of the elect is not extinguished by temptation, we do not say there is a night made but an evening; namely because temptation doth oftentimes hide the light of righteousness in the hearts of the elect, but it doth not put it quite out: it makes it as it were twinkle and look wan, but it doth not extinguish it. Angelome: The observation of God's commandments, being established In lib. 3. Reg. cap. 7. in the hearts of the elect by faith, hope, and love of that heavenly recompense, can by no let of temporal things be dissolved. Again: The hearts of the elect are compared Ibid. cap. 5. to a foursquare figure, which have learned so to remain in the strength of faith, that they cannot be removed from the certainty of their estate, by any repugnancy of those things they meet with, no not by death itself. Andreas: Those are found to be abortive Epise. cap. in Apoc. come. cap. 32. or untimely borne children, who have departed from the true light, which is Christ. Thomas: If we by the revelation of our heavenly ●atena in 16. Mat. ex Orig. father shall then confess, namely when our conversation is in the heavens, that jesus Christ is the son of the living God, and if it shall be said unto us, Thou art Peter,— for every one that followeth Christ, is a rock; but he, against whom the gates of hell prevail, 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 upon the rock. And again: Although thou must be lifted a little, yet thou hast the In L●c. 22. 〈◊〉 Theoph. seed of faith hidden in thee: though the leaves be blown down with the temptors' wind, yet the root is fresh. Second reason: Matth. 6. 13. Lead us not into temptation, etc. that is, do not utterly forsake us and deliver us up to Satan. Augustine: God leadeth a man into De temp. serm. 36. temptation, when he suffers him to be tempted, that he may try him, and not destroy him—: And he delivereth from evil, when he suffers us not to be tempted beyond our power. Gregory: The grace of the holy 〈◊〉 joh. l. 39 Ghost qualifies the temptations of the adversary by dispensation, that those which may be may but scorch with their heat, and not burn up with their fire. Hence I thus reason: Whatsoever we ask according to Gods will, it shall be given us: but we ask according to Gods will, that we may not be utterly forsaken in temptation: for our Advocate taught us so to pray. Therefore that we be not utterly forsaken in temptation, shall be given of God. Now whom God doth not utterly forsake, he doth not utterly fall away. And this Christ taketh for granted in the elect: Matth. 24. vers. 24. So as that, if it were possible, they should deceive the very elect. Third reason: If there be a total or utter falling away from a true faith, then is there also required a second ingrasting into Christ, and consequently a seal of the second engrafting, baptizing anew, that is to say, anabaptism: for so often as we are borne again, we are to be baptised. This is Augustine's ground: As the Tract. in joh. 11. c. 1● carnal generation is one, neither can a man enter into the womb again: even so is spiritual regeneration: for we are once borne, and we are also once borne again. Therefore also it is requisite, that the sacrament of regeneration be once received. If it chance to fall out by sin, that some are weakened who are regenerated, they have need of cure by repentance, and not by baptism. But those that do utterly or wholly fall away from faith and grace, are the second time to be engrafted into Christ: and consequently, they are not once regenerated but again: and therefore they are oftener than once to be baptised. Fourth reason: 1 joh. 3. 9 Whosoever is borne of God committeth not sin, because his seed remaineth in him. We must here mark that he saith his seed remaineth in him, that is to say, that it doth not departed nor vanish away; And this seed is the very word of God, which remaineth in us by saith, and doth not remain, saith being utterly lost. This seed also is immortal, because it will never perish, if it be truly sown in our hearts. A fist reason is taken out of the sixth to the Romans, * Proposition. If Christ having once died cannot die any more, than we which are his members being dead together with him, shall not die any more in sin. * Assumption. But Christ having once died cannot die any more. * Conclusion Therefore we which are his members shall not die any more in sin. The proposition is in the eight verse: and hath a manifest ground. For by the virtue of the mystical communion, which is had with Christ by faith, his spiritual life, which cannot perish, flowing into his members, maketh them in like manner that they die no more in sin. The Assumption is in the 9 and 10. verse; the conclusion in the eleventh. Moreover, those which are the members of Christ's body, shall grow up unto a perfect man: Eph: 4. 12. 13. and 1. joh. 2. 29. but all those which have a true faith, are members of Christ's body, therefore those which have a true saving faith shall grow up unto a perfect man: and therefore those which do truly believe shall not perish but obtain salvation. For the better understanding of this doctrine, two things must be sought for; first, whence it is that faith perisheth not? Answer: If we consider faith by itself, that is, in the own nature, it may perish and be lost; but if we consider the confirming grace, which God hath promised to them that bleeve, saving 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 given for Christ, Phil. 1. 39 that ye should not only believe in him, but also suffer for his sake. One of these (saith Augustine) belongs unto the beginning, the other to the end: but both are God's gift, because both are given. A Christian man's beginning is to believe in Christ, and the best end he can make is to suffer for Christ. jer. 32. 40. I will make an everlasting covenant with them, that I will never departed from them, to do them good (lo the everlasting forgiveness of sins) and I will put my fear in their hearts, that they shall not departed from me (behold the perseverance of faith, and regeneration that shall never be lost) Phil. 1, 6. He that hath begun this good work in you will finish it unto the end. Secondly, it may be demanded how far●e forth the faithful lose grace and the holy spirit? Answer: Distinguish the saithful, and distinguish grace: There be four sorts of believers; The first are they which hear the word and understand it. The second are they which do hear, understand, and for a time approve it. The third, are those who do hear, understand, approne & bring forth some fruits; The fourth are such as do hear, understand, approve, bring forth some fruits, and lay hold upon Christ the redeemer by the hand of a li●ely f●ith unto salvation. These are true believers and cannot utterly either fall away from God, or perish: howsoever all other besides these, both may, and use to fall away and perish. Furthermore, 〈◊〉 is either the first, or second. The first, is the free favour of God who embraceth those that are his being in Christ unto everlasting life. From this grace the faithful are said to fall after this fashion. As soon as they have committed some heinous sin against the law of God, they do grievously offend him: God being offended changeth the effects of grace, into the effects of a certain hatred, not against the faithful themselves, but against their sins; and this both within, and without. Within, when he maketh them to feel an accusing conscience, & witnessing that God is displeased, and that they are made guilty of death by their sin. Without, when they taste of God's anger against them in the outward chastisements of the body. And thus far they fall from his ●●herly love, and are become the enemies of God after a sort: I say, A●●er a sort, because God doth not lay down his fatherly affection: and doth not alter his purpose of Adoption and eternal life. Although the faithful do fall away, so much as 〈◊〉 h in them, yet God remaineth a father in Christ; and they also as touching right unto eternal life, remain sons. joh. 10. 28. They shall never perish, neither shall any pluck them out of my hand. Here some do say, that the sheep cannot be plucked out, but yet they may of their own accore s 〈◊〉 cke away; but without reason, for the sheep which revolteth is plucked away by the devil, when it doth revolt. And as he which continueth in Christ's word is verily his disciple: so he that doth not fall away, but abides a sheep, is verily a sheep. Rom. 8. 35. Who shall separate us from the love 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 seal, the Lord knoweth who are his, Second grace is either imputed or inherent: imputed is in justification, a part whereof is remission of sins. And this remaineth and shall foy ever remain sure as touching sins passed. That saying of the Schoolmen is most true: Sins once forgiven continue so always. But when that any faithful man shall fall grievously, the pardon of that fall is granted in God's decree; notwithstanding no pardon is actually given of God, nor received of man until he do repent: yea if he should never repent (which notwithstanding is impossible) he should be damned as being guilty of eternal death by this offence. For there is no pardon of any new sin, without a new act of faith and repentance. Inherent grace, is either faith, or the gift which followeth faith; In saving faith we must consider, the act, and the habit. The act of faith is the very action of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apprehending, or an unfeigned apprehension of Christ. Now this faith may be lost according to some act: The very habit also or power of faith, may in itself be lost; but by reason of confirming grace faith doth not perish as touching the essence thereof, but it is lessened and abated according to some degree. And hence it followeth that our communion with Christ may be diminished, but that our union cannot be dissolved. There remained in David 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 judgement of the Greg. lib. 25 in Iob. & in Eleb. Homil. 15. Tertull. lib. de Persec. Chrysoft. hom. 2●. in Math. ancient fathers, that the root of faith in Peter's fall was not taken away and abolished, but only moved, and that it did as it were wax dry, that it was only shaken and trodden on, and that it did not utterly vanish. Here also we are to give ear a while to Gratian, who consenteth with us, and to this purpose hath gathered many testimonies together out of the fathers. Hath love (saith he) taken root? be secure: no evil can proceed. Again: Love doth utterly Decret. 2. pars. c. 33. q. 3. sine de poenit. d. 2. estrange the mind, wherein it hath once taken possession, from the delights of the world. Again: Love is joined— to God and united inseparably; and is always invincible in all. Again: Love is an invisible unction; which stands as it were in stead of a root to him, in whom s●●uer it shall be, which cannot whither though the s 〈◊〉 e do parch: whatsoever is r 〈◊〉 d is nourished with the heat of the 〈◊〉 and doth not w●rher. Again: He looks back after the plough, who after that he hath begun to do good works, returns to evils, which he did forsake. Which in no wise befalleth to the elect. Again: All the elect do so go forward unto good things, that they do not return to the committing of evil. And again: The fitting and moving of the spirit may be thus understood. For as touching some virtues it doth always abide in the hearts of the Saints: but according unto other it comes as that which will return; and returns, as purposing to come. For as c 〈◊〉ning faith, hope, and charity, and other graces, without which it is not possible to come to that heavenly country, (as namely, humility, Chastity, justice, and mercy) it never forsaketh their hearts that are upright. But as touching the virtue of prophecy, the eloquence of doctrine, and working of miracles, it is sometimes present with the elect, and sometimes it withdraws itself. The Schoolmen allege Augustine to the contrary opinion, where he saith, De cor. & great. cap. 6. & 8. That doubtless if the man which is renewed and justified do fall back by his own will unto an evil life, he cannot say I have not received; because he hath by his own free will unto evil, lost the grace of God which he did receive. And again: That God doth not give the gift of perseverance unto some of his Cap 9 children whom he did regenerate in Christ, and to whom he gave faith, hope, and love. But he speaketh not these things of those which are indeed the sons of the promise, but of those which are so called of us, and which bear the name and profession of sons. Furthermore, he speaketh of such as have faith and love in opinion and imagination, and truly also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. touching outward practice ●or Augustine in the same place hath so expounded his meaning: We must believe that some of the Cap. 13. sons of perdition—: do * He speaketh of the justice of life, and not of the inward righteousness of the heart. Tract. 5. in job. epist. begin to live, and for a time faithfully and justly in the faith that worketh by love, and afterwards fall—. Thirdly, he speaketh of faith and love as they are imperfect virtues, and as it were lately sprung up: and not as they are sound, perfect, and true, to wit, as touching the truth of their essence. So Augustine: Love is sprung up within thee, but it is not yet persi●ed: do not despair, but nourish it lest it be sti●●ed. And Gratian: This love which was an herb in Peter before his denial Ibid. cap. 24 and which springeth up in every one, is lost and repaired, before it be strengthened and made perfect. And indeed for the manifesting of the truth of faith and love there is required perseverance, by which it might be known that these and such like virtues have taken deep root in the heart, and are grounded upon an earnest and constant affection, that they may never be overcome of temptations. Object. I. Sin and the grace of the holy spirit cannot stand together. Ans. This is true of the sin that ra●gneth, or which is committed with full consent of will, but the regenerate do not sin with a whole or full will. And I lay this foundation of this our judgement. In tentation we must consider two things, the beginning or ground, and the degrees. The ground is our own concupiscence, that is, our inbred corruption. The subject thereof is the whole man, but especially the faculties of man's soul, the mind, will, and affections. And in these it doth immediately exist and reign alone before a sinner be converted. And a man being not regenerated, be he what he will be, he is flesh every jot of him. But after that a man is regenerated, the flesh is no more alone, or severed by itself, but mixed with the spirit, and the spirit with the flesh: although both these qualities remain as touching nature distinct in one subject: as in the twilight the light doth not appear alone, but with darkness, and darkness is not alone but with the light. And the man that is regenerated is not only flesh, nor only spirit, nor flesh in one part, and spirit in another, but the whole man is flesh in every part, and the whole man is spirit in every part. And because those things which are contrary cannot consist together in the highest degrees, therefore albeit the whole man be flesh, yet he is not flesh in the highest degree, nor spirit in the highest degree: but in remiss and lower degrees, partly flesh, and partly spirit: as lukewarm water is remissly and indifferently cold throughout, and remissly also hot throughout. Hence it followeth that concupiscence may exist and be with the grace of the holy spirit, so that it bear not rule. The degrees of tentation are, as james teacheth, in number sine. jam. cap. 1. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The fi 〈◊〉, Abstraction or drawing away, when the mind receiveth a thought cast into it about the committing of evil, and by this means suffers herself to be drawn away from her duty to other things. The second is inescation or enticing, when the mind conceiveth a morose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thought for the committing of sin together with a certain delectation of the affection: as when fishes delight themselves with the bait hanging upon the hook. Thus far all Divines think a regenerate man may come; and it is most certain. For hence it is that Paul complaineth that he was held captive of Rom. 7. 23. sin. The third degree is conception, namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when there is a will, consent and a purpose to commit evil. And when corruption doth come thus far, there be some that say that all repentance and faith is driven out and gone: but not truly. There is indeed in the unregenerate in whom sin reigneth, a full consent: but in the regenerate, in whom the flesh and the spirit are two contrary foundations of actions, the consent is more remiss and unperfect: for they do so will, as that they nill, and so nill as that they will. As Paul hath taught by his own example. The fourth degree is birth of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when after consent an evil is actually committed. And in this act the same man being regenerate, doth at the same instant both sin and not sin. He sinneth only according unto the flesh: and in that part, wherein he is renewed, he doth not sin, but before and after the fact detesteth his sin. And as when the spirit prevaileth, the action is not free from all pollution of the flesh: so when the flesh prevaileth the action is not so corrupt in the regenerate, as it is in those, in whom sin reigneth. Nevertheless I confess that in every grievous fall the flesh doth get the mastery, and that the gift of true faith, after the receipt of the wound, lieth flat and in a swoon for a time, but that it is not for all that abolished and quite put out. The last degree is perfection, namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when sin being perfected and ripened by often iteration and custom, groweth as it were unto a habit. So saith Gregory: Sin always is finished in a work by those same Moral lib. 4 cap. 27. four ways. For first the sin is committed closely after that it is discovered in the sight of men without blushing at the fault: than it is brought into a custom. And at the last either it is nourished with the deceit of vain hope, or with the obstinacy of wretched despair. And Isidore: Action bringeth forth custom, and custom necessity: And so a man being fettered with these links, lieth fast bound as it were with a chain of vices. This last degree befalls not the regenerate, and if it did, saith and the holy spirit should be shaken out and banished. Object. II. Adam when he was void of corruption sell wholly away: therefore much more they, who being borne and regenerated after Adam shall believe. Answ. The reason is unlike: For we have De eor. & great. c. 11. (saith Augustine) by this grace of God, in the receiving of that which is good, and in the constant keeping of the same, not only power to do that which we will, but also will to do that which we can, which Adam wanted. For one of these was in him, but the other was not. For to receive good he wanted not grace, because as yet he had not lost it. But to continue in it he wanted the help of grace, without which he was not able at all to do it: and he received power if he would, but he had not will answerable to his power, for if it had been in him he should have persevered. Object. III. * Proposition. The member of an harlot cannot be the member of Christ: * Assumption. But he which believeth truly who is actually a member of Christ, may be the member of an harlot: * Conclusion. Therefore one that truly believes, may come to be no member of Christ. Ans. The member of Christ is diversly 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 itself, but in show only, that is, judged by means of outward profession to be in the visible Church. And it is like a wooden leg fastened to the body 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 actual member is either one that is lively, or half dead. A lively member is that, which is according to election, and in very deed engrafted into Christ, and ruled by his spirit. That is an half dead member, which doth indeed belong to God's election, and is engrafted into Christ: but yet being hurt by some grievous fall, hath so much as in it is, lost the grace of the holy spirit. Now I answer to the Proposition. First, a member of Christ in show may be the member of an harlot, as a wooden foot, which is indeed the member of some image, may be an apparent member of a man's body whereto it is fitted by art. Secondly, a member of Christ by appointment (in God's decree) may be the member of an harlot, as Paul Gal. 1. 15. who was separated from the womb, was for a time a member of Satan persecuting the Church. Thirdly, he which is a lively and active member of Christ and so continueth, cannot be the member of an harlot: but a member that is crazy and half dead may be. For howsoever he remaineth in Christ in respect of incorporation and the mystical union, yet he is out of him as touching the force and efficacy of the spirit, which for a time through his own default he doth not perceive, until he do repent. A leg that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is troubled with the palsy, or receiveth no nourishment, is a true leg, because in respect of union it is incorporated into the body, howsoever it hath almost lost all communion and fellowship with the rest of the members. Neither must this which I say seem strange, that the member of Christ may in some sort be the member of an harlot: because the conjunction is not of the same kind. The conjunction with Christ is spiritual, but that which is with an harlot is corporal. This platform giveth unto every man error 9 a free will flexible and inclinable to both parts by grace, and teacheth that it is in man's will to apply himself to grace being given, by the help of universal grace, or to reject the same through the weakness of corrupt nature. But this is false: for the first universal grace is not effectual, unless it be confirmed by the second grace following it. As for example: If a man shall receive power to believe if he will, yet he shall never actually and indeed believe, except there be also given the help of the other grace, which bringeth the former into act. But this second grace is not given to all and every one. Moreover, this opinion is repugnant to very plain places of Scripture. jere. 32. 40. I will make an everlasting covenant with them, that I will not turn away from them to do them good, and I will put my fear in their hearts that they shall not departed from me. Again, 1. Cor. 1. 8. 9 God shall confirm you unto she end blameless: God is faithful by whose ye are called unto the fellowship of his son jesus Christ our Lord. It is also contrary to Christ's speech: joh. 6. 45. E●eery man that hath heard and hath learned of the Father cometh unto me. This grace (saith Augustine) which is secretly infused into Cant. 1. 3. men's hearts by God's liberality, is refused of no hard heart. And afterward: If it had De praed. sanct. cap. 8. pleased the Father to teach them to come unto Christ, who accounted the word of the cross foolishness, without all doubt, they also would have come—: why doth he not teach all? If we shall say, because they will not learn, whom he doth not teach: it will be answered us: and where is that which is said unto him, Thou O Lord, convertest and quicken'st us. Again: The effect of God's mercy cannot be in man's power so, as that he should show Ad Simplic. lib. 1. q. 2. mercy to him in vain if man be unwilling, because if he would have mercy on them, he could call them so, as they should be fitted to move, understand, and follow. And again: God showeth mercy to none in vain, but unto whom he showeth mercy, him he calleth so, as he knoweth to be sitting for him, that he may not reject him who calls him. Neither do I here respect the distinction of sufficient and effectual grace: for I acknowledge no grace sufficient for the conversion of a sinner, which is not effectual, as I have already said before: because free will is altogether wanting in spiritual things. We are stark dead in sins, and our sufficiency is wholly from God. Therefore there is in us beside the want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of original righteousness a three fold impotency. The first is that, whereby we are unable to receive or desire supernatural grace offered by God. The second is that, whereby we are unable to use it lawfully: The third is that, whereby we are unable to retain and keep it. And therefore there are certain degrees of grace to be bestowed in the true conversion of a sinner, in respect of which Augustine makes a fivefold grace, preventing, De great. & lib. arb. c. 17 preparing working, coworking, and the gift of perseverance. Preventing grace is that, whereby God inspireth into Praeveniens. the mind of the sinner that is to be converted good thoughts, a good purpose, and a desire of supernatural grace. The means whereby preventing grace is given, is the voice and preaching of the Gospel, by the which being heard and thought upon, the holy Ghost doth show forth his efficacy and power. For hence it is that the Gospel is called the ministery 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 preventing grace, unless it be extraordinarily conferred, which yet is very seldom done. Preparing grace is that, Praeparans. whereby it is given us to consent unto God offering grace, or whereby the mind and will are prepared, that they may yield assent and obedience to the holy spirit. For as all supernatural grace in respect of God's donation, is altogether from him: even so we obtain our consentment and power to receive grace conferred no otherwise then by the gift of God. Working grace is that, whereby we are delivered from the dominion of sin, and Operans. are renewed in mind, will and affection, having received power to obey God. Coworking grace is that, whereby God conferreth and perfitteth, the grace of renewing Cooperans. being received. And without this grace following, the first is unprofitable. For when grace is given by God, and received of us by the second grace, we do not use it lawfully, but by this third grace. Augustine saith well: If in so great weakness of this life the will De cor. & great. cap. 12 renewed should be so left unto the regenerate, that they may remain in God's help if they themselves 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 weakness thereof. Man's weakness therefore is relieved, that through the grace of God there should be will inseparably annexed to the power: and therefore the will though it be but weak, yet should not for all that faint and be overcome by adversity. Again: Therefore that we may will he worketh without us: but when we will, and so will, that we De great. & lib. a●b. c. 17 ●l●e also, he coworketh with us. Yet notwithstanding without him working that we may will, or coworking when we do will, we have no power to perform the good works of godliness. Donum per 〈◊〉. The gift of perseverance is that, whereby, after that we have received the grace of renovation, we do also receive a will to persevere and continue constantly in that good which we can do. Hierome: That sufficeth me not, which he hath once bestowed. Epist▪ ●tesiph. I ask that I may receive, and when I shall receive, I ask again. These five graces speaken of even now, being taken severally and asunder by themselves, are not sufficient unto salvation (for the preventing grace is nothing available without the preparing grace, and the working grace without the coworking grace) yet being joined together they are sufficient. And hence it plainly appeareth, that there is not any grace truly sufficient unto the salvation of a sinner that is stark dead in sins, the which is not also effectual. If so much strength we●● given to one, that would lift up a mighty burden, as were sufficient, that is, so much as did exceed the weight of the thing that is to be lifted up, out of all doubt motion would follow, it would come up: so if God do give so much grace, as is sufficient, that is, as would overcome the hardness of the heart, the corruption thereof could not possibly hinder it from being converted. Moreover, if these five graces do concur in the conversion of a sinner, the regenerate person shall not have free will flexible alike either to good or evil: 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 will is so effectually ruled by it in those that are truly converted, as that they follow faith and godliness with an inflexible and steadfast affection. The spirit promised us of God doth not enable us to walk if we will, but makes us walk indeed. Those which are drawn have not only power to run if so be that Ezec. 36. 37 they themselves will, but they run indeed after Christ. He which is borne of God 〈◊〉. joh. 3. 〈◊〉. sinneth 〈◊〉: yea he cannot sin. Furthermore, perseverance in faith doth wholly depend upon God's will, as these words of Paul do show: I have reserved unto myself seven thousand men, which Rom. 11. 4. have not bowed the knee unto Baal: And those which do truly believe, have received of God both power to persevere in grace, if they will, and also will to do that which they have power to do. So Augustine: There is in us by this grace of God (which is by Christ) in receiving of good, and in the constant keeping of the same not only power to do that which we will, but will to do that which we have power to do. Therefore those that do truly believe cannot but persevere. Object. I. Isaiah 5. 3. O Inhabitants of jerusalem, & ye men of I●dah, judge between me and my vineyard: what could I have done any more unto my vineyard that I have not done unto it? Why have I looked that it should bring forth grapes, and it bringeth forth wild grapes? These jews therefore had the help of God which was thoroughly sufficient unto conversion 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. sufficiency of outward means, that is, of the preaching of his word, of his benefits, and chastisements whereby they were sufficiently invited and lead unto salvation, but that they were of such p●●●ish and perverse dispositions. God therefore did that to this wicked vineyard, which if he had done in a good vineyard, it would have brought forth the fruit of obedience. And here he speaketh not of the sufficiency of inward grace, whereby an evil vineyard might be changed into a good vineyard. Thou w●lt say, that God then hath no just cause to expostulate with the jews, that they brought not forth fruit; because he gave them not grace to repent and bring forth fruit which could by no means be had, if he do not give it. I answer, that God could not justly have expostulated with the jews, if he had owed them grace, and being bound to give it had not guen it: if they had not cast away the grace which they received in their first parents by which they might have brought forth fruit beseeming repenta 〈◊〉: if he had denied them being anew desirous to receive the grace which now is lost: But God is bound to no man: and we have cast away that grace which was bestowed in Adam; And we do not desire nor care for it being cast away: therefore God doth most justly expostulate with us, if we bring not forth fruit. Object. II. Matth. 23. 37. How often would I have gathered thy children together, and thou wouldst not. How did Christ will, and so will that he complaineth of those who would not, if he had not through his help made them able will, whom he knew could not will? Answer. Christ is here said to have willed to gather them together not by the will of his good pleasure, Voluntate ben●placi●i. volu●●. signi. which may never be resisted, but by his signifying or revealed will. For he is said to will to gather all unto himself, because by the preaching of the word he calleth all in common unto salvation, and prefixeth to himself this end of preaching, that they should commit themselves to his protection and fidelity. By this will therefore he may will to gather the jews together, though in the mean time he do not help them, that they themselves may be able to will. And he doth also justly complain of those that will not, because men's impotency to that which is good, and their bondage under sin, whereby they are made to nill, and unable to will that which is good, cometh not from the Creator, but from him who of his own accord fell away from the Creator. Secondly, I say that Christ is here said to have willed, not as he is God effectually mollifying and converting the hearts of men, but as he was a minister of the circumcision, whiles he sought the Rom. 15. 8, conversion of the jews by preaching. A place altogether like is in Act. 7. 51. where the jews are said to have rushed against or resisted the holy Ghost. But these words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to be understood, not in regard of the inward and effectual operation of the spirit, but in respect of the outward ministry of the Prophets. It pleased Lombard also to interpret this place: How often would I have gathered thy children, and thou wouldst Lib. 1. dist. 16. not? thus: So many as I have gathered together, I did it by my effectual will, thou being unwilling. Object. III. Revel. 3. 20. I stand at the door and knock, if any shall open it unto me I will come in unto him. Therefore all, at whose door Christ knocketh, have sufficient grace whereby they are able to open if they will. He is unwise that knocketh at the door, if he know assuredly that there is no body within that is able to open it. Answer: This place favoureth not universal grace, for these at whose door Christ knocketh are chose which believe and are converted: and he knocketh at their hearts, partly by his word, partly by afflictions, that he might stir up their languishing faith, and increase and confirm his fellowship with them. You may read the like in Cant. 5. 1. 2. Open unto me my sister, my love, my dove? tenthly, this platform disagreeth with itself. For it saith that God doth Error 10. confer unto all men all the helps of nature and grace, and that he is not wanting to any so, but that he may obtain salvation. But I say, and that out of this platform, that God is wanting to some offenders; because he giveth them only a power to persevere in faith if they will: or (if you had rather) a power to will to persevere; Posse velle perseverare. and maketh them not to persevere actually and indeed. And unless this grace be given, it is not possible, that any should obtain salvation by persevering. For it is a most sure rule: A man doth not that good thing, which by grace he is able for to do, unless God make him to do it, as he hath made him able to do it if he will. Therefore he, to whom the very act of perseverance is not given, being smitten with the violence of some grievous temptation, without delay will fall away from faith and shall be damned. Lastly, this hypothesis or platform is Error 11. but the varnishing and fresh trimming over of certain opinions, which the Church in former ages did condemn. The Pelagians taught that all men were redeemed Aug. count jul. 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 receive them. The same did Faustus the Pelagian also affirm: How hath God (saith he) redeemed Lib. degrat. & lib. arb. 1 cap. 16. all the world? do we not see men to line still in their sins. How shall we think that they are ransomed whom we do see still to continue captives? Let us gather that which is here mens by using a similitude; as for example: If any ambassador or priest purposing to make intercession for a city taken by war, shall bestow a very great ransom, and set free from his servitude who is the chief Commander, all the multitude which is in captivity, in so much that they are altogether delivered from all constraint on necessity of bondage: and then if happily either their usual delight, or some soothing slave, shall so instantly urge some of the captives, as that every one turning servant and slave to his own will, shall refuse that freely bestowed benefit: shall we● say that the contempt of the unthankful captive hath lessened the estimation of the ransom? or that he which refuseth liberty, doth any way diminish the good will of him that ransometh? surely no. For even as he which returneth may be well accepted with him that doth ransom him, so is he guilty of contempt who did not return. Thus we see that the Pelagians did forge or frame a redemption through Christ, without deliverance. And what else do they who publish in their pamphlets, that all and every one on God's part are redeemed, but not saved, because they will not believe? And now let us hear the confutation of this opinion. Augustine saith: You say they are redeemed, Cont. jul. lib. 3. cap. 3. but they are not delivered; they are washed, but they are not cleansed—: these be your monstrous opinions—: these are the paradoxes of the Pelagian heretics, etc. but I pray thee tell me how can this redemption be understood, if he do not redeem from evil, which redeemed Israel from all their sins? for wheresoever we make mention of redemption, there also is understood a ransom: and what is that but the precious blood of the immaculate lamb Christ jesus? and concerning this ransom, why should we ask any other, wherefore it was given? let him that gave the ransom, let him that paid the price make the answer. This is, saith he, my blood which is shed for many for the remission of sins. Proceed, I pray proceed, and as you say in the Sacrament of our Saviour, men are baptised, but they are not saved: they are redeemed, but they are not delivered:— so say you also; Christ's blood is shed for them for the remission of sins, but they are cleansed by the remission of no sin. They are wonderful, strange, and untrue things which you affirm. * Concil. Valent. Anno 85●. cap. 4. Concerning the redemption of Christ's blood, by reason of the exceeding errors which have grown in respect thereof, in so much that some, even as their own writings do witness, do hold that it was shed even for those ungodly ones, who from the beginning of the world until the passion of our Lord, were dead in their ungodliness, and punished with eternal damnation, contrary 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 evangelical and Apostolical truth, that we judge that this ransom was given for them, of whom the Lord himself saith: Even as Moses lifted up the Serpent in the wilderness: so must the Son of man be lifted up, that every one which believeth in him may not perish, but have eternal life. So God loved the world that he gave his only begotten son, that every one that believed in him might not perish, but have everlasting life. And the Apostle saith, Christ was once offered for the taking away of the sins of many. Prosper ascribes this platform of general Spist. ad August. grace unto the Pelagians. This is (saith he) their very opinion and profession: That Adam sinning, every man sinned, and that no man is saved by his own works, but by the grace of God in regeneration. And yet that the reconcilement which is in the sacrament of Christ's blood, is without exception offered unto all men, so that whosoever will come unto faith and baptism may be saved, and that God did foreknow before the creation of the world, who should believe, or who should remain in that faith, which must afterward be propped and helped by his grace, and that he predestinated them unto his kingdom, who being freely called, he foresaw that they would be worthy of election, and that they would departed out of this life making a good end. And that therefore every man is provoked to believe and do good by godly institutions, that no man may despair of the attainment of eternal life, seeing that there is a reward prepared for a voluntary devotion. The difference I confess consists in this, that the Pelagians do either wholly ascribe unto nature the ability to do well, or else partly to nature, and partly to grace; but this platform ascribeth all things wholly unto grace, which indeed is very right: but whilst they go about to ordain universal grace, they do not free themselves, but are rather more entangled. For most true is that saying of Peter Martyr: Whilst these men make grace so common to all, they turn grace into nature. And I would willingly Io●. Com. class. 3. c. 1. be certified, whether they who have received this grace, be regenerate or no: if they be regenerate, than all men are regenerate: if they be not regenerate, then have all men power to believe and to attain salvation if they will, yea even whilst they remain unregenerate. But this power, if it be in man before his conversion, will not differ much from nature. And if so be that grace extend as far as nature, we must not pray more for grace than for nature: neither need we any more pray for the conversion of unbelievers, because it is in their own power, by reason of general grace, to be converted if they will. Prosper also ascribeth this platform to the Pelagians in these verses: Lib. car. de ingratis. Thus we determine of that grace that makes Us Gods own people, and to him full dear: But ye affirm that no man it forsakes, But that the world from sin it freeth clear And passing none, doth proffer mere salvation To all without exception; yet they come Guided by their own list to this vocation, And motions of the mind, directing some, To the embracing of that offered light Which unto all that will, doth clear the sight. But afterwards he condemneth it in this sort: Let's see how you can prove, that Christ his grace Prossers Gods kingdom and true blessedness To all men borne, letting none overpass, To Whom it granteth not this happiness. When even at this time through the whole world's frame And compass of the earth, wherein we live, Christ Gospel is not known, nor yet his name; I cannot say but that he could it give Even at the first, to all that breath on earth Or ever in this world received birth. And again he saith: If no man be whom he will not redeem, No doubt but that his will shall be effected, But of a great part he makes no esteem, Who in infernal darkness live rejected. Now if the divers motions of the mind, And a peculiar perfect liberty Do make a different cause, to all mankind, Gods will most free from inability Either receiveth strength, from human pleasure Or wanteth strength, when will attains that treasure. And again; he answereth the Pelagians, who say that by willing it we are able to attain God's grace, or else to resist it by nilling it, after this manner: How falls it out that this almighty grace Which saveth all, rejects the work it wrought, When neither cause, condition, time, nor place Can for a hindrance thereunto be brought? And again: What would you say when you do plainly see How Christ his grace in twins a difference makes, And those who at one time conceived be, And whom the world into her bosom takes It doth distinguish, granting one heavens bliss The other Hell, where grief and horror is? To say the will directs, you speak amiss. And again: No man can hold them justly culpab●s Or guilty of this sin to whom Gods might Did never show itself so favourable As to appear, no not in glimmering light. Faustus the Semipelagian accused the Lib. 1. de lib, arb. cap. 19 Catholics, in that they said that our Lord jesus Christ did not take upon him man's flesh for all men, nor died generally for all. And on the other side the Catholics accuse the Pelagians, in that they say that God repelleth none from eternal life, but is willing, * Prosper. ep. ●d August. indifferently that all men * should be saved and to come unto the knowledge of the truth. And again: that they say that our Lord jesus Christ died for all mankind, and that no man is utterly exempted from the redemption of his blood, although he lead all this his life estranged from him: because that the sacrament of God's grace appertaineth unto all men: whereby many are not therefore regenerated: because they are foreknown, that they have not a will to be regenerated; and that therefore on God's part, eternal life is prepared for all men: but in respect of the freedom of the will, they say that they only attain everlasting life who do of their own accord believe. And again they say, that they will not admit of that exposition of that saying, which is alleged out of Augustine: which is, that unless be will have all men to be saved. And again: not only those which appertain unto 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 Catholics are accused by the Pelagians, that under the name of predestination they did establish a certain fatal necessity: and that they made a kind of violent pre-ordination. Which accusation hath also been laid against us. And the like crime showeth the like cause. Lastly, this platform doth passing well agree with that doctrine concerning predestination, which is generally maintained in the schools, and Synagogues of the Papists: yea verily to speak the truth, it seemeth to be borrowed even 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 do the gross fat monks maintain? who imparke God's actions in the case of predestination, within these pales. First, say they, God foresaw the natures and sins of all men. Then prepared he Christ the redeemer; Afterward, he willed for the merit of Christ foreseen to bestow sufficient helps of Grace upon all men, whereby they might be saved through Christ: And he would it even in this, so much as in him was, that all men might be saved, his will preceding. Lazily, he did mercifully predestinate those, whom he did see would end their lives in God's favour: and he did justly reject othersome, either for original or actual sins, in which he foresaw they would end their lives. A corollary, or addition. A most certain theorem or undoubted truth. GOD HATH NOT REVEALED Christ unto all and every man. The Proofs. This is evident by Scriptures and experience. Isai. 52. 14. That which hath not been told them, shall they see, and that which they have not heard, they shall understand. Isai 55. 5. Behold thou shalt call a nation, which thou hast not known: and nations that knew not thee shall run unto thee. Isai 65. 1. I have been 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 unto them, Ye are not my people. Osec 2. 23. I will have mercy upon 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 walk in their own ways. Act. 71. 30. And the time of this ignorance God regarded not, but now he admonisheth all men everse where to repent. Rom. 16. 25. 26. To him now that is of power to establish you according to my Gospel and preaching of jesus Christ, by the revelation of the mystery, 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 known what is the riches of this glorious mystery among the Gentiles. Eph. 2. 12. Ye were at that time without Christ, and had no hope, and were Atheists or without God in the world. 〈◊〉. Ephes. 3. 5. The mystery of Christ in other ages was not opened unto the sons of men, as it is now revealed unto his holy Apostles. Psal. 147. 19 20. He showeth his word unto jacob, his statutes and his judgements unto Israel: He hath not dealt so with every nation, neither have they known his judgements. The most wise Philosophers among the Gentiles have indeed smattered many things of God: but in the mean time what say they of Christ? why should they be so exceeding silent in this point, if Christ were revealed unto all? Socrates being ready to die said, I depart out of this life, and they do live with whom I am thoroughly Lact. lib. 7. cap. 2. to plead my cause: whether it be good the immortal Gods do know: and indeed I think no man knoweth: And we own (saith he) O Crito a co●ke to Aesculapius to pay the price of the potion. It is reported that Aristotle being ready to die, cried out, O thou which art the chiefest thing of all things Ens entium miserere mei. which are, have mercy upon me. The Gentiles knew not God that great benefactor, and therefore feigned unto themselves certain saviours, Castor, and Pollux, and Hercules, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a helper in distress, or repeller of evils; and Aesculapius the Physician. Solinus saith, that there is not as yet any of Collectar. 5. cap. 7. the Gentiles found, who hath attained unto the height of felicity, and may justly be accounted happy. Albinus speaketh thus: When such like questions are propounded, why one is judged thus, and another after another manner, why this man is blinded God giving him over, and another enlightened through God's assistance, let not us presume or take upon us to judge of the judgement of so great a judge, but with trembling let us cry out with the Apostle, O the depth. consectary I. The promise concerning the seed of the woman belongs not to all and to every one: For a promise to whom it is not revealed, is not actually a promise. consectary II. Howsoever the redemption, that is by Christ, belongeth unto all, yet it belongs not to all and to every one. For a benefit to be perceived or received by a supernatural faith, if it be not revealed, is no benefit. consectary III. Vocation and universal saving grace belongs not to all and every particular person; for God calleth us by revealing and offering Christ to us. consectary four The foreknowledge of faith in Christ, and of * Contempt of the Gospel. privative infidelity is not the square and rule according to which God hath ordained and disposed his predestination: because there be very many that never so much as heard of Christ; in whom therefore there is neither faith in Christ, nor privative infidelity, or contempt of the Gospel. Trini-vni Deo gloria. FINIS.