A SERMON OF PREDESTINATION, Preached at Saint mary's in OXFORD: By RI: CRAKANTHORP.  
LONDON, Printed for john Teage, and are to be sold at his shop in Paul's Churchyard, at the Sign of the Golden Ball. 1620.   

TO THE RIGHT WORSHIPFUL, SIR EDWARD BARRET, Knight.  
SIR, I have often wished, that some opportunity might be offered unto me, to testify that loving and honourable respect which I have ever born unto you. Finding no other, I gladly embraced this present occasion of publishing this Sermon, concerning Predestination, which I long since preached, and of late reviewed. For seeing diverse conferences which I had at your house, concerning this, and some other like arguments, first of all occasioned me to think of the reviewing, and then of publishing thereof: I was desirous to offer the fruits of that labour, as a testimony of my loving affection unto you. And your unfeigned love to God's truth, and that religious affection, which from your honourable Progenitors, as an hereditary blessing, is descended unto you, do persuade, yea, even assure me, that you will accept this not so much as a pledge of mine, a● of the love of God unto you. For that right and interest which yourself, and every one of God's children have in God's Election, makes delightful, yea, sweeteneth unto them; as every doctrine of God's Word, so this especially, wherein is contained the chiefest treasures of their spiritual comfort. In the handling whereof, I have endeavoured, according to that measure of knowledge which God hath vouchsafed unto me, to satisfy the minds of the godly, and clearly remove those principal doubts, and cavils, which occasion some maliciously to carp; others, in the weakness of their understanding, to stumble and take offence at this holy doctrine. What I have performed in this so weighty and obscure an argument, I willingly submit to the judgement of God's Church and children, not doubting but the same God, who put these meditations into my heart, will accompany the same with his own blessing unto the hearts of many of his children, and servants. In which confidence, together with my hearty desire to God, that he will continue and multiply his blessings upon you, I remain  
Your Worships in all duty, Richard Crakanthorpe.   

A SERMON OF PREDESTINATION.  2. PET. 1. 10. Wherefore, Brethren, give rather all diligence to make your Calling and Election sure: for if ye do these things, ye shall never fall. 
THE blessed Apostle, in these words, Right W11. and beloved in the Lord, clearly sets down, as you see, that holy doctrine of God's Predestination, and Election of his children unto eternal life; of which, by God's assistance, I intent at this time to entreat. I am not ignorant, that some of later times, following the old Massilians, 
a De his taceri exigunt, quorum altitudinem nullus attigerit: & Doctrinam hanc, ●tiamsi vera sit, non promendam di●unt. Prosp. Epist add Aug. Quidam quaesti●n●m inexplic●bil●m dicunt. Hilar. Epist ad August. Quidam quaestionem esse inexplicabilem dicunt, & perpetuo sepiliendam silentio, ait Amb. Catarrh. in Summar opinionum de Praedest. Ex ●oc numero fuit Erasmus, cuiu● haec verba, Quid ●utilius quam h●● evulgar●? lib. contra Luther.  not only themselves avoid and shun this doctrine as a Rock: but by reason of the great and manifold difficulties which they find herein, judge it a very perilous and dangerous doctrine to be taught: not fit to be published, and preached in the Congregations of God's people; whose over-fearfull modesty, to say the best of them, ought chiefly to bridle the rash curiosity of all such, as not contenting themselves with those bounds which the sacred Scriptures set down, dare pry into the secret and most hidden Counsels of the Lord; Let such men remember what Moses 
b Deut. 29. 29.  teacheth, The secret things belong unto the Lord our God: and let them learn of Saint Paul, 
c Rom. 12. 3.  not to presume to understand, above that which is meet to understand: but that they understand according to sobriety.  
Further also, their timorousness in this point, should warn us all to be very circumspect, and wary, unto which of God's Children we deliver and divide this portion of the food of life: for the Word of God, as it containeth milk 
d Heb. 5. 12, 13  and meats of easy digestion for Infants, and the weaker sort of God's household; so for them that be stronger in faith, and of riper judgement and knowledge, it hath store and plenty of stronger meats. And though every part of this spiritual food be most wholesome for God's Children, yet this doctrine of God's Predestination, and Election, which is most strong, but most wholesome meat, is much more fit for this and such like, most judicious and learned Auditories, then for those who are but children in understanding, and novices in the school of Christ.  
But wholly, as they teach, to debar the Church & people of God, from hearing this most comfortable doctrine, what is it else, but to conceal and suppress the most gracious mercies of God, and deprive his people of the chiefest comfort which can enter into the heart of a mortal man? Nay, what else is this, but even to betray the truth of God, and to hearten and encourage most wicked men, who in the insolency of their profane hearts, cease not to oppugn 
e Scripsit contra doctrinam de Praedestinatione quidam joh. Scotus circa annum 850. quem docto & pio l●bro ● f●ta●it Ecclesia Lugdunensis. Ante hunc, circa 〈◊〉 490. Epis●opu● quidam Faustus Rhegiensis, Pel●gianisinum ceculte d●fendens, libris duobus de liber, Arbit. Praedestinationem oppugnavit: & ●am tenentes H●reticos vocat. Et Lucidus in Epistola Fausti libro 〈◊〉 ita inquit, Damno qui dicit alios deputatos ad mo●tem al●●s ad vitam. Quam Lucidi Epistol●●●pro Catholica commendat Bar. an. 490. nu. 29. & 30. & clarius Annotat. praefix. lib. Fausti in BB. 5. patr. tom. 4. pa. 795. In evertenda Praedestinatione consentiunt Alb. Pighius & Georg. Siculus. Calu. l. de aetern. Praede●t. inter eius Opusc. pa. 950.  this doctrine, and in most reviling manner to blaspheme this holy truth, accounting and calling it (which without horror I can not utter,) not only an humane device 
f Commentum vocat explodendum. Auth. libelli de Christi Seruatoris efficacitate. Rat. 7. Augus●inus ●nduxit h●rreadum Praedestinationis dogma. Id●m Rat. 103. Absurdissimum est creder● Deum elegisse paucos quos seruaret, relictis caete●is. Idem Rat. 23. Haec distinctio, quae excludit bonam hominum partem, est à malo Spiritu. Idem Rat. 6. I abhor your horrible doctrine. Author libel. cui titulus, Confutation of the careless by necessity. Sect. 23.  and figment, but even a detestable and diabolical doctrine, such as hath no ground 
g A capite ad calcem habemus scripturam nobis faventem, & contrariam sententiam damnantem. Auth. l de Christi Seru. effic. Rat. 100 Quicquid de Praedesinatione 〈◊〉 adim●s, Philosophica tantum argutia niti, non in Scriptura tradi clamat Georg, Siculus, Calu. libr. citat. pa. 989.  nor warrant out of the Word of God. Shall they with such insolency, and impiety, blaspheme the truth of God? and shall the Watchmen of Israel be silent at the hearing of these rabsheka's, thus to revile the Lord of Hosts? Doubtless if we be silent, and hold our peace hereat, not only the mouths of Babes and Children shall be opened; but as our Saviour saith, the very stones shall defend the truth, and sing Hosanna unto our God.  
Again, the Word of God, as it is most perfect and sufficient, not wanting any one point at all, which is needful for our instruction, and knowledge; so may we not once think, without great dishonour unto God, that any one jot or tittle, much less any main point of doctrine delivered therein, is superfluous for the Church of God: specially seeing God himself hath told us, that the things re●ealed belong to us, and to our children for ever: And again, that whatsoever things are written, are written for our learning. Seeing then this doctrine of Predestination and Election, is not only laid down, but often repeated and inculcated in the Word of God: Why should we be wiser than God, to conceal that from God's people, which God will have both us to teach, and them in due time and season to learn, and believe? 
h Deut. 29. 29.  
i Rom. 15. 4.   
Now for the difficulties which in this case they pretend, I can not in truth deny; but that as every Article of our faith, so specially this, may justly seem hard and obscure unto us, whose knowledge is darkened with infinite mists both of our natural, and of that habitual ignorance which we have added unto it. But we are all to be so far from being dismayed herewith, that this should rather be a spur unto us, to stir us up every day to grow and increase in the knowledge of God, and of his Word, that so we might more plainly both discern ourselves, and be able to instruct others in that truth, and point out unto them every part of that path which leadeth unto everlasting life. Yet let us even herein also behold and admire the wisdom and the mercies of our most gracious God, that howsoever those things, for the continual exercise of God's children, are wrapped up in sundry difficulties, so that an Elephant may swim therein; yet, withal, they are so tempered by God's Spirit, and fitted for our capacities, that neither this, nor any one point of all our faith is without such evident & clear proofs in the Word of God, as that for the most a Lamb may wade in them, and for them all, such as best serve for the instructing of God's people, and the full satisfying of any Christian and believing soul. For thy word 
k Psal. 119. 105  is a light unto our feet, and a Lantern unto our steps, it giveth 
l Psal. 19 7.  wisdom and understanding, even unto the simple. And it is truly said by Saint Austen, 
m In iis quae aper●● in Scriptura posita sunt, inueni●ntur illa omnia, quae continent fidem moresque vivendi. lib. 2. de doct. Christ. c. 9  that whatsoever belongs either to our Faith, or good life, that is plainly set down in the Scriptures of God. Wherefore they which affray the people of God with these difficulties, do no otherwise then those Messengers, and Spyer, which Moses sent to see the Land of Canaan. Surely, said 
n Num. 13. 28, 32.  they, the Land floweth with Milk and Honey, but the people are strong that dwell in the Land, they be Giants, and the sons of Anak, and the Cities are walled, and exceeding great, we be not able to go up against them, for they are stronger than we. So they brought an evil report of the Land, causing the people to be faint-hearted, and murmur against the Lord: So these men, having like diligent Spies, considered and viewed every part of this doctrine, know right well, that it is a doctrine of exceeding comfort, and that it floweth with Milk and Honey; but they bring an evil report upon it, and upon the Word of God, when they affray God's people from entering hereunto, with the greatness of those difficulties, as it were with so many Giants and sons of Anak, which they have spied and seen herein, Let not us, with those evil Spies, provoke the wrath of God by our distrust & diffidence; but with Caleb & joshua, men in this action, highly renowned of God himself, let us hearten and encourage the people, and in confidence and assurance of the aid of our God, say unto them, Let us go up at once, and possess the Land, for undoubtedly we shall overcome it. Let us then in the name and fear of God enter into this doctrine, being guided though not with Caleb and joshua, yet with the Prophets and Apostles, and even led by the hand of our Saviour Christ: who all by their teaching and preaching of this doctrine, have chalked out the way unto us, how we may enter into it, and take full possession of those joys, and comforts, which are contained in the knowledge and meditation thereof.  
In handling this doctrine of Election, I commend to your godly consideration these three points, out of these words of the Apostle. The first, our Election itself. The second, the certainty and assurance of our Election; both of them set down in these words, Give all diligence to make your Election sure. The third, the means of this assurance, one of which being sanctity, and holiness of life, the Apostle expresseth in these words: For if ye do these things, ye shall never fall. Concerning Election itself, two things are to be observed. First, the parties who are Elected: Secondly, the cause of their Election.  
Touching the parties elected, I shall not need to stay long in refuting that no less impious, then senseless opinion of some who teach, 
o God's election before the world, is general to all men. Confut. of the carel. by nec. Sect. 14. Concludi● Pighius omnes si●e exceptione, ad vitam aeternam destinatos, Calu. lib. de aeterna praed. pa. 969. Georgy Siculi commentum est, non fuisse hunc vel illum proedestinatum ad salutem, sed Deum statuisse tempus, quo totum mundum seruaret. Calu. l. eodem. p. 951. Sensit ita etiam Nich. Heming. qui l. de gratia univer. pa. 34. dei electionem vni●ersalem vocat.  that God's election before the world is general to all men, so that every one is alike chosen by him unto eternal life: which conceit of theirs, as it is directly controlled by the express words of the Scripture, wherein is mention of some, who are vessels 
p Rom. 9 22.  of wrath prepared to destruction; and as Saint jude 
q Verse 4.  saith, ordained to condemnation: so is it repugnant even to common sense, and reason. For who doth not know, that to elect, or choose, implieth a rejecting and refusing of some others? This very word of Election signifying nothing else, but a separating and culling out of some from the rest, as our Saviour saith 
r joh. 15. 19  of his Disciples, that he chose them out of the world. Seeing then it is most ●leere, that some are chosen 
s Ephes. 1. 4. 2. Thes. 2. 13.  and elected by God unto salvation: certain it is, that God separated them for a peculiar people unto himself, and picked them out from the rest, which he refused, and left in their sin, to be led by their own lusts into that destruction, which is ordained for them.  
Now as error never wanteth some colour and show of truth; so these men, to maintain this fancy, allege 
t Confut. of the careless. Sect. 15.  the words of Saint Paul, Rom. 8. 29. where he saith, that whom God knew before, them also be did predestinate to be made like to his Son. Seeing th●n, say they, God knew all men without exception, before the beginning of the world, it must needs follow, that he did also predestinate, and elect them all unto eternal life. In which reason, as if it were insoluble, they boast and triumph: but without all truth and substance of reason. For they might easily have observed a double 
u Est in Deo duplex cognitio: Scientia simplicis ●otitiae quae est communis omnibus honis & malis: & Scientia approbationis, quae est honorum tantum. Aquin. quaest. Disp. q. de libro vitae. art. 8.  knowledge of God mentioned in the holy Scripture. The one, of beholding and seeing only, which is a knowledge of apprehension; of which the Apostle saith, Heb. 4. 13. that every creature is manifest in his ●ight, and all things are naked and open to his eyes: the other is a knowledge of loving and liking, which the Schoolmen rightly term a knowledge of approbation; of which it is said, Psal. 1. 6. The Lord knoweth the ways of the righteous: not only the seeing and beholding them, for so he doth know the ways of the wicked also: but he knoweth the ways of the righteous, by loving, allowing, and approving their ways, in which sort he never knoweth the way of any wicked man, seeing both himself, and his ways, are an abomination unto God. Now it is most certain that all men, even the Reprobate, are foreknown of God, by his former kind of knowledge; for all things are manifest and naked before his eyes. But this knowledge of apprehension can not possibly be meant by the Apostle in the 8. to the Romans. For whom God knoweth in that place, them he both justifieth in this, and gLorifieth in the life to come, as the Apostle expressly witnesseth in the same place. Now seeing he doth not justify and glorify all, but will say to some, Go into everlasting fire, who shall have their portion in that Lake which burneth with fire And brimstone; it remaineth evident, that the Apostle speaketh not of that former knowledge of apprehension, but of the later of approbation, by which I may truly say unto you, that God never knew any Reprobate, or ungodly person; our Saviour teaching in plain terms the same, Mat. 7. 23. Then will I profess to them, I never knew you, Depart from me, ye workers of intquity. Wherefore to return their own reason against themselves; Seeing God knoweth (that is, loveth and approveth) all those whom he electeth, as St Paul teacheth, but never knoweth in this sort any Reprobate, or ungodly man, as our Saviour professeth; it remaineth true, and certain, even by that very Text whereon they most rely, that not all men without exception, but only some are elected of God, and ordained to everlasting life.  
Concerning the number of which, the Massilians, 
u Nec acquiescunt Praede●tinatum electoum numerum, nec augeri posse nec minui. Prosp. Epist add Aug. Eligendorum a● re●●ciendorum esse definitum numerum nolunt. Hilar. Ep. ad Aug.  and some other, 
x Ambr. Catharinus putavit paucos a●●●uot praedestinatos ad vitam, & eorum numerum certum esse ait. Reliquos ●mnes nec ad vitam nec ad mortem proedestinatos sensit, sed pro suo arbitrio vel seruari posse▪ vel perire, & quot ex his seruanai sunt, non esse determinatum in providentia Dei asserit. Catarrh. Come in c. 4. Goe & in Tract. de praedest. ad Conc. Trid.  most ignorantly, and impiously taught, that it was not defined, nor set down by God, but left so uncertain, and depending on the wills of men, that according as they were either willing, or unwilling to embrace the grace of God, the number of the Elect might be either augmented, or impaired. A conceit so repugnant to the truth, that though their other error, touching men's wills, were admitted, yet can it no way stand with the prescience of Almighty God, who knowing 
y joh. 21. 17.  all things; yea the very thoughts 
z Psal. 139. 2.  of men long before, even before all eternity, can not be ignorant either how many will, or how many himself will have to embrace his grace, and to be saved.  
Some others have fancied, that though the number of the Elect, (which the Schoolmen call Numerum formalem) be certain, yet the persons who are to make up this number, (called by them Numerus materialis) is uncertain 
a Quidam dix●runt praedestinatorum numerum certum esse formal●ter, sed non m●terialiter, ac si dicas quòd centum vel ●●ll● salmentur, non autem quòd hi vel illi. Aquin. p. 1. q. 23. art. 7.  and not defined by God. A fancy indeed, seeing the Scriptures plainly teach, that God in his secret Council hath decreed, not only how many, but in particular also, who those are, whom he hath chosen to be heirs with Christ. For when our Saviour saith, 
b Luke. 10. 20  that even your names are written in Heaven, and that he being the good Shepherd, calleth 
c john 10. 3.  his Sheep by name, & that he knoweth whom 
d john. 13 18.  he hath chosen: and when the Apostle 
e 2. Tim. 2. 19  saith, The foundation of God standeth sure, and hath this Seal, The Lord knoweth who are his: What else do, or can these import, but that God hath most certainly decreed and set down in writing, not only how many, but even particularly who they be, yea, and what their names are, whom he hath chosen, and sealed unto eternal life? and this number, as Saint Austen 
f Lib. de c●r. & great. c. 13.  saith, is so certainly set down with God, that neither any one of them can be taken away, nor any other can be added unto them.  
Now what this number in particular is, ●as to set down, is impossible for mortal man, so to search it out, were most vain and fruitless curiosity. Let this suffice us to know, that though this number, in respect of the wicked, is but small; seeing Christ telleth 
g Math. 22. 14.  us, that many are called, and few chosen: and, that many 
h Math. 7. 13.  going the br●ad way which leadeth to destruction, and few in the narrow, which leadeth unto life: Few indeed in respect of those many ryet even those few, considered in themselves, are an exceeding great number. For the seed 
i Gen. 22. 17. etc. 32. 12.  of Abraham is like the Stars of heaven, or as the sand of the Sea shore, such as can not be numbered. 
k Gen. 16. 10.  And I may truly say of the Elect, they are a number, numberless; Saint john himself warranting this saying; Reu. 7. 9 where besides those thousand thousands that were sealed of the jews, he saw a great multitute, which no man could number, of all Nations, and Kindred's, and People, and Languages, wh●ch stood before the Throne, clothed with long white Robes, and having Palms in their hands: in regard of which infinite number, our Saviour telleth 
l john. 14. 2.  his Disciples, that in his Father's house are many dwelling places. And let this suffice to be spoken of the parties which are elected.  
The next point to be considered in our election, is the cause thereof. Where first it is undoubted, that the declaring and manifesting of God's glory, is the cause why God in general would elect some, and reject some other, when all were alike before him in the same mass or lump of perdition. That one saying of Solomon doth sufficiently prove this, Pro. 16. 4. The Lord hath made all things for his own sake: that is, for his own glory and honour. For when we were all included in the same mass of sin, (out of wh●ch 
m Sola 〈…〉 Catha●inus. Concubine c. 4. Gen. contendit quidem 〈◊〉 c●natu, s●u 〈◊〉 plane vn●●●s electionem nen fieri ex massa 〈…〉, nam ex hac e●egi honun●s, & se. iptura ●ocet, & Aug plus nailies ●leclarat. Vide Ench. c. 27. & 33. & Epist. 106. &, Quid oderat in E●au, nisi originale peccatum? Epist. 105.  God elected some, and left others therein,) if God had then refused all, (as in justice if it had pleased him he might have done,) never could those glorious riches, of his mercy have been known unto us, which now are manifest in saving his Elect by Christ. Again, if then by a general Pardon he had released all, (as in mercy if it had pleased him, he might have done,) then could we not have seen the glory of his justice, which now in the deserved punishment of the wicked is mightly and manifestly declared unto us. So then, to make known unto all, the glory and praise of his mercy in the one; and the glory and praise of his justice in the other: he framed of the same jump and mass of sin, some to be vessels of mercy by electing them unto life; and he left others to be vessels of justice, letting them alone in that state of damnation, into which all mankind had plunged itself.  
But if we wade further into this doctrine, and search not only why in general God elected some, & refused others, but why in particular these are elected rather than the other: as namely jacob, rather than Esau, and St Paul, rather than judas, seeing not only they both were in themselves alike, but God's glory had no less been seen in electing the one, than the other, if it had so pleased him, as now the case is more difficult; so are there diverse men of diverse judgements.  
Most fond, of all others, is the dream of Origen, who thought 
* Intelligamus ammam egisse▪ antiquitus, propter quod in a●er● 〈◊〉, in altero odio habita sit, ut aliae animae fierent in honorem, aliae in contum●liam materiar●̄ causarumque mor●● praecesserunt. Hoec ex Or●gine citat Hier. ●pist. ad Auitu●.  that men's souls were created long before their bodies, and according to their good or ill deserts before their uniting to the bodies; God elected some men unto life, and appointed others unto death, though none, as he 
n Origines audet dicere, d●abolum id ru●sum fut●rum, quod fuerat, & c●nscensurium regna coelorum. Hier. Epist. ad joh. Hier.  supposed, to eternal death. Which error of Orig●ns, is not only by all sound Philosophers rejected, who rightly teach that the souls are not created, before, but in the very instant of their coupling to the bodies: so is it, 
o Omnes eos errores Catholiea fides à corpore suae unitatis abscidit, constanter praedicans, quòd animae hominum, priusquam suis inspirentur corporibus, non fuere. Leo Epist. 93. c. 10. & dicentibu● Animas peccasse antequam corporibus vnia●tur; Anathema denunciat Conc. Brach. 1. cap. 6.  together with Origen the Author of it, and with the Priscilian Heretics, who after Origen revived the same, most justly condemned by the judgement of the Church, truly and constantly teaching, that the souls were not, before their inspiring into the bodies. For this time contenting myself with that one clear testimony of the Prophet, Zech. 12. ●. that God formeth the spirit of man in him: I will pass from this error, as unworthy of any further expense of time.  
Others there are who have taught, 
p Quid de nobi● praescire ac praordinare debeat Deus, quantum pertinet ad futurum, in profectu hominis defectuque consis●it. Faust. l. 2. de lib. arb. cap. 2. Dicunt ambo (Pigh. & Georg. Sicul.) h●c ex Dei confilio non pe●dere, quinam electi sint vel rep●obi, sed singulos sibi utramvis fortunam, suo arbitri● statuere. Calu. lib. de atern. praedest. pag. 950. constat qu●mvis ●ieri posse reprobum sua malitia, & reprobationem non manare à voluntate Dei reijciente homines, sed à v●luntate hominum reijciente Deum. Auth. lib. de chri. seruat. ●f●icac. Rat. 77. & Constat neminem reprobatum esse a Deo, qui prior divinum numen salutaria ipsi proponens ac suggerens non contempserit. Idem Rat. 67. & pessimè huc sonant ista Hemingij lib. de great. univer. Efficimur hic electi, quando credimus, pa. 20. &, Abusus denorum Dei sunt causae abiectionis, & non consilium Dei, p. 22. &, Non est volentis aut currentis, sc●licet secundum carnem, sed est volentis & currentis secundum fidem. Idem pag. 31. God reprobated no man before he was: Author. Confut. of the errors of the careless. S●ot. 4. He reprobated none before the foundation of the world. Idem Sect. 8. Nulla est ab aeterna vit● reprobatio, ni●●●quam sibi quisque ob propria p●ccata ac flagitia acquisincrit. Ambr. Cathol. tract de praedest. ad Conc. Trid.  that Gods electing of these, and rejecting the other, dependeth wholly on the will of men themselves, and not of the Decree or will of God: and that there is none rejected of God, ●●ll by their own contempt, themselves d●● first reject God, and by their wilful obstinacy refuse his grace when it is offered unto them. How evidently do these men oppugn the Scriptures of God? For if election and rejection depend on the actions of men after they be borne, how can it be true, which the Apostle teacheth, 
q Ephes. 1. 4.  that we are elected before the foundation of the world? and that God 
r Rom. 9 11, 12  elected jacob, ad hated Esau before they were borne, when as yet they had done neither good nor evil? Is not here a rejecting of Esau, before he by his own actual contempt rejected God, or despised his grace? Or did Esau, more than jacob, reject God before he was borne? Or if we seem to any to straiten their opinion (though their books and writings do testify this to be their sense and meaning,) seeing our works committed actually in time, can no way be the cause of that Decree which is eternal, and before all time: Let us proceed, and see, if the same works, being from everlasting foreseen & foreknown by God, as if they had been done, may truly be said, (as some 
s Graecipatres, nec pause Latinorum arbitrati sunt causam praedestinationis h●minum ad vitam aeternam esse praescientiom bono●um operum quae facturi erant, vel fidei. Sic Chrysostomus, Theodoretus, Theophylactus, O●cumenius, Origines, Ambrose, Hieronymus, Sedulius, Perer. in Epist. ad Rom. ca 8. d sp. 22. & idem docet Sixt. Senens. in Bibl. sua sanct. l. 6. Annot. 251. & 252. ●n eidem opinion Heming. Est inquit praes●ien●a, regula electionis & praedes●ina●ionis. l. de great. vniu●rs. pag. 21. & quia credimus, praesciti & electi censemur: nam quos praescivit Deus credituros, eos ex gr●tia elegit. R. 27. &, Nos ●a●sam reprobationis contumaciam hominis praevisam facimus. ibid. pag. 77.  of better note have taught,) to be the cause of our election to eternal life.  
Now, if we will herein hearken to the Apostles doctrine; we shall clearly perceive, that our faith, sanctity, and all our good works, are so far from being the cause of our election, that they are in truth, the very effects thereof. For we are elected that we should be holy and without blame, Ephes. 1. 4. And the Apostle saith of himself, 1. Cor. 7. 25. that he obtained mercy, that he might be faithful. Whence it is manifest, that God did not first foresee us good and faithful, and therefore elected us; but first he elected us, and for this cause decreed to make us faithful, good and holy in his sight. And therefore Saint Austen having sometimes taught 
t August. exposit. propos. in Epist. ad Rom. nu. 60. & 62.  that God did choose us because he foresaw that we would believe; afterwards retracteth, 
u August. lib. 1. Retrac. ca 23. & lib. de Praedest. sanct. cap. 3. & 19  and recalleth this sentence as erroneous, and delivereth a truer lesson, that faith is the effect of Predestination, not the cause: seeing the Apostle faith not, that he obtained mercy because he was faithful, but he obtained mercy, that he might be faithful. For we are not called, saith he, 
x Lib. de Praed. sanct. cap. 19  because we did believe, but that we should believe. Again, when the Apostle demandeth, 1. Cor. 4. 7▪ Who separated thee? (which was an other and principal motive to Saint Austen, to retract 
y Lib eodem c. 3. quo praecipu●tessimonio ●●uictus sum, cum ●●●rem.  his former error) had the cause of our election been either our faith, or good works foreseen: it would have been easily answered, My own faith, my own works, my own good will to embrace God's grace: these being foreseen by God, separated me, and moved God to elect me rather than others: but the Apostle knowing all these to be the gifts of God, and effects of his free love, and election, refers wholly our separating from the rest, to the grace and good pleasure of him who saith, Luk. 12. 32. It is your Father's pleasure, to give you the Kingdom: that so no man might boast of himself, but he that glorieth, might glory in the Lord.  
In the 9 to the Romans, the Apostle disputing this matter of set purpose and at large; sheweth, that though jacob and Esau were in themselves alike before God, not having done either good or evil, the one more than the other; borne at the same time, and of the same parents: yet for all this equality, God loved jacob, and hated Esau. And because this might seem uniustin the eyes of man, that of two being altogether equal and alike, the one should be loved, and the other hated of God: the Apostle proposeth to himself this great difficulty, as S. Austen 
z Diffici●●ma●● quaeti●ne● v●cat. Tract. 53. in johan. & Ep. 105. ubs hoc ●●piose tractat. & in Ench. c. 98.  rightly calleth it; What shall we say then, is there unrighteousness with God? Now if God had loved and elected jacob for his good works, or faith foreseen; or hated Esau for his profaneness, which from all eternity he did foreknow; surely this question not only might easily be answered, 
* Eo modo sol●er●t istam quaesti●nem Apostolus, 〈◊〉 nullam quam solui opus esset, saceret. Aug. ●nch. c●. 9  but there were no difficulty nor doubt at all therein. For what unrighteousness can this sleme to any, that God should love jacob, who, he knew would love and obey him? or why should he not hate Esau, of whom he foreknew, that he would be a wicked, a profane person, and one that would hate the Lord? But the Apostle answereth not in such wise; but knowing right well, that God, without all respect to the good or evil actions foreseen in the one more than in the other, loved jacob, and hated Esau; and knowing that the good actions of the one, were not causes, but effects 
x Quicquid est in h●mine ora●nans i●sum ad salutem, est effectus Praedestmationis. Aquin. p●. 1. q. 23. art. 5. Vere quia Praedestinatio est praeparatio beneficicr●m De● quibus certissi●è l●beramur. Aug. lib. de bono Pers. c. 14.  of that love of God and of his grace, which he in mercy gave unto him; and that the evil actions of the other proceeded from the want of God's love and of his grace, which he in justice denied, or would not give unto the other: He, I say, knowing all this, giveth another and better answer, that howsoever this may seem unjust to the eyes of man, yet it is in truth most righteous, because it is the will and the good pleasure of God so to do: For I will have mercy, says God, on whom, I will, and whom he will, he hardeneth. And that we might plainly see, that there is nothing at all in any one, which did or could move God to love and elect him rather than another; the Apostle addeth this Conclusion, as ensuing necessarily on that testimony of God: So then, it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. The true and certain cause then, why God in particular elected these, and rejected the other, is no way in themselves, nor in their works, either actually performed or foreseen and foreknown by God, but it is wholly and solely in God himself; It is even his good pleasure and will: who as he elected us (that is, pulled us out of that mass of perdition from the rest) according to the good 
z Ephes. 1. 5.  pleasure of his will; so by the same his good pleasure and will, did he leave others in that mass of sin, whom he made vessels 
a Rom. 9 21, 23  of wrath; and as Saint jude saith, ordained to condemnation. The reason of both which, is that which the Apostle expresseth, He showeth mercy on whom he will, and whom he will, he hardeneth.  
With what reproachful speeches this doctrine, and the teachers therofare reviled, you are not ignorant, & their books are too evident witnesses thereof. And no marvel if they shoot their arrows of most venomous words against men, seeing they fear not to open their mouths against heaven, & in the insolent folly of their wits, plead against God, whose most holy will & justice, in this case they seek to overthrow.  
First, say they 
b Dicit haereticus, pro voluntate Dei, tra●untur homines in perditionem, etc. Faust. Rheg. l. 1. de liber. arb. c. 19 Their damnation cometh not by the counsel & will of God, for he is sorry for it. Auth. Confut. of the careless. Sect. 24. , It can not withstand the will of God, to ordain any to be vessels of wrath, or to destruction; for God witnesseth, and that also with an oath, Ezech. 33. 11. that he desires not, nor would the death of a sinner, but that the wicked should turn from his evil way, and live: according as S. Paul teacheth, 1. Tim. 2 4. That God will have all to be saved: and S. Peter, 2. Epistle 3. 9 that God would have no man to perish, but would have all to come to repentance. If God, say they, 
c He willeth not their destruction, and that which he willeth not, he doth not ordain. Confut. of the careless. Sect. 24.  would have none to perish, then can it not be his will to ordain any unto death, who professeth he would not their death: unless there be two divers, yea even contrary wills in God, which upon our doctrine they 
d Can you prove that God hath two wills? Is that which is not revealed contrary to that which is revealed? Then shall there be contrariety in God, which is false. Was there ever any such monstrous doctrine? Idem Sect. 37. similia habet sect. 35. 36. & 45.  suppose most necessarily to follow.  
Which reason of theirs might have some force with Epicures, and all such as make God an idle spectator of the events in this world: For then perhaps he might see their death, and either not will it, or wink thereat. But far be these conceits from us, who have learned out of the Word of God, that he not only seethe, but by his counsel ordereth and governeth every thing in this world, so that not so much as one Sparrow can fall to the ground, nor one hair from our heads, without the providence and will of God. Nay, these most wicked men, Herod, Pontius Pilate, and the other jews, & Gentiles which put Christ to death, neither did, not could do aught: but as Saint Peter saith, Act. 4. 28. What thine hand, O God, and thy Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had determined before, or decreed to be done. Wherefore, if God would not at all have the death and destruction of those vessels of wrath which are of old ordained to condemnation, as Saint jude speaketh; then certainly, though all the armies both in heaven and earth should band themselves together, yet could they not all effect the death of the meanest or weakest of them: for who is able to resist his will, who is Almighty? And who saith of himself, Esay 46. 10. My counsel shall stand, and I will do whatsoever I will. Unless then we will deny the first Article of our Faith, which is the omnipotency of God; we must needs confess, that the death and damnation of those vessels of wrath, cometh to pass by the will of the Almighty: for if he would it not, he could; nay, he would have hindered it ten thousand ways: and as St Aust●n 
f Non fit aliquid nisi Omnipotens ficri velit, vel sinendo ut fiat, vel ipse faciendo. Ench. cap. 95.  truly and excellently saith; There is not, there can not be done aught, either in heaven or earth, unless God will have it to be done, either doing it himself, or suffering it to be done; and he suffers 
g Nec utique nolens sinit, sed volens l. eodem. cap. 100  it, not against his will, but with his will.  
Now this will of God, though in itself it be but one and most simple, yet in respect of us, it consisteth of two 
h Priorem, voluntatem signi, alteram, voluntatem beneplaciti vocat Magist. sent. l. 1. dist. 45. 46. & Aqui. p. 1. q. 19 art. 11. Et prior●m, voluntatem antecedentem, alteram voluntatem co●sequent●m vocat. Aqui. q. eadem art. 6. Et priorem voluntatem conditionatam, alteram voluntatem abs●lu Turrian esse declarat. ib.  parts; the one opened and revealed in his Word; the other hid and secret from our eyes, never known unto any, until himself either by the event of things, or some other way make it manifest unto us. Both which, are clearly expressed in that true and memorable saying of Saint Austen, 
i Non fit praeter e●us v●luntatem, quod etiam fit contra eius voluntatem. Ench. cap. 100  where speaking of the sins of men and Angels, he saith, It comes to pass by a wonderful and ineffable manner, that those things are not done beside or without the will of God (not without his secret and permissive will) which are done against, and even contrary to the will of God (contrary to his revealed and preceptive will.) All which will easily appear, if we rightly observe the difference of the one will from the other.  
In his revealed will, is set down, as our duties towards God, and whatsoever he willeth, 
k Praeceptum Dei, signum est Deum id velle, etsi (absolutè) fieri non vult. Magist. sent. l. 1. dist. 4●.  that is, requireth or commandeth to be done by us, according whereunto our lives and actions are to be framed; so also is set down therein, the publishing and free offering of salvation unto every creature, but still with this condition, in regard whereof it's called his conditional will, that whosoever believeth in Christ, and leads a sanctified life, shall be saved; but whosoever believeth not, but abideth in sin, he is condemned already. His secret will is far otherwise: For therein he hath absolutely set down whatsoever 
l Voluntas beneplaciti consonat rerum eff●ct●bus, & ipsi effectus 〈◊〉 ah illo non discordant. Fit en●m omne quod beneplacito vult fieri, & omne quod non vult fieri, equaquam fit. Mag. sent. ibid.  event doth fall out in the whole world: and concerning the salvation of men, he therein hath particularly, and without any condition decreed, whom in mercy he will have to be saved; and therefore in his due time will, by his effectual grace, work faith and sanctity in their hearts that they may be saved: again, he hath therein absolutely set down, whom in justice he will leave in that mass of perdition, into which they had cast themselves, and therefore will not give his grace unto them, but leave them to their own hearts lust, that they may willingly run forward in sin, and so most deservedly fall into that pit of perdition which is provided for them. Hereof we may have some resemblance in this manner: Put case a King, after the just sentence of death passed against sundry offenders, should proclaim and publish in one writing, that he would freely pardon and save all those that did bring unto him his own Signet; and in another writing kept secret to himself, should set down which of those offenders in particular he would save, and therefore would send unto them his own Signet, that they might bring 〈◊〉 unto him, and so be saved. The former of these writings may well be called his open and revealed will, the later his hid or secret. Even so it is in the will of God; the conditional part whereof, is ever since the fall of Adam, revealed and published unto men, that he will in mercy pardon and save all those, and only those who do bring unto him his own Seal or Signet, which is engraven with the image of his Son, the print whereof is a lively Faith, working by charity: but in another part of his will, as it were in an other book which is not, not can be seen by man, he hath absolutely set down, whom in particular he will save, and therefore will give his own Signet unto them, imprinting in their hearts both faith and holiness, by which they are sealed unto eternal life.  
These two wills, or rather 
n Non est Dei voluntas diversa, sed loqu●tio diversa est de v●luntate, Mag. sent. loc. c●t.  two several parts of Gods one and most simple will, are so far from being repugnant or contrary the one unto the other, as they ignorantly and impiously affirm, that they do most fitly, and even subordinately agree one with the other, which that we may perceive; The whole will of God, concerning men's salvation and damnation, may be fitly set down in a reason, or demonstration, drawn from the effect, to the cause. The proposition whereof is this, Whosoever shall believe in Christ, and live in piety, them hath God elected, and them will be have to be saved; but whosoever do not believe, nor live in piety, them hath he rejected, and will in the end condemn. And all this is revealed unto us, and it is the sum, or effect, of his whole revealed will. The Assumption which God maketh, is this; But these and these men will believe, for I will work faith and sanctity in their hearts: those and the other do not, nor will they believe, nor live in piety; for I will harden them, as I hardened Pharaoh, not giving my grace, nor working faith and sanctity in them: And this is part of the secret will of God, not revealed unto us, but only in the elect themselves, and some few whom God hath witnessed in his Word, either to be heirs of life, or to be partakers of eternal death. Of these two premises, which are parts, the one of the revealed, the other of the secret will, this conclusion is inferred, which is the absolute decree of God: Therefore these and these have I elected, and will in mercy save: Those and the other have I refused, and will at the last day in justice condemn, and cast into everlasting fire. Thus you see, that the one will doth no way contrary the other; but with a sweet harmony they both concur in one Demonstration, wherein from the effect of God's will, which in giving his grace is our believing, and in not giving his grace, is our not believing, we proceed unto the cause of both, which is the absolute will of God in electing these; and the absolute will of God, in rejecting, or leaving the others.  
Nor is that in any sort to be allowed, which some of later times, following the fancy of julianus 
o julianus exis●inabat De●m non velle absolut● vl●um s●luare, se● omnes sub conditione, si & ipsi vel●ni. bell. l. 2. de great. & l. arb. c. 8. H●cque eum sensisse colligitur ex Aug. l. 4. cont. julian. c. 8.  the Pelagic Heretic, do affirm, 
p Qui dicunt no● sine hac fidei & perseuerant●ae conditione electos esse ad vitam, Euangelium prorsus abolent. Heming. ib. de univer. great. p. 63. God useth not his absolute will in the matter of our salvation. 〈◊〉 verba.  and teach, that God useth not his absolute, but o●ely his conditional will in this case of men's salvation; so that if men do believe, and repent, they shall then be saved, leaving it to men's own will, and choice, whether they will believe, and repent, or no: For than would our Saviour never have said, It is your Father's will to glive you the Kingdom; but rather he would have said, 
q Luke 12. 32.  It is your own will, in that ye believe, for which God doth, and will give the Kingdom unto you. Nor could that be true, which again he saith, 
r john 15. 16. Electionem illam nec fides ipsa praecedit, ne priores illum eligisse dicanu●r, falsumque sit quod absit. Non vos me elegistis, sed ego vos elegi. Aug. I de Praed. sanct. cap. 19  You have not chosen me, but I ha●e chosen you; seeing if his will were in this case only conditional, he should never choose man, before man had first chosen God, by choosing to believe in God; yea, the salvation of each man should by this means depend wholly on him that runneth, & him that willeth; and the Apostles words so clearly and certainly set down, should be untrue: It is not in him that runneth, nor in him that willeth, but in God that showeth mercy. By which words is clearly signified, that the only cause why this man rather than another is chosen unto life, stands not in the will of man, but of God, who by his absolute will decreeth to give his grace unto one, and thereby make him to believe and run the race of piety, and so be saved: and by his like absolute will decreeth to harden; that is, 
s Obduratio Dei, est nulle misere●i, non ut non à Deo i●rogetur aliquid, quo ●it homo deter●or, sed tantùm quo sit 〈◊〉 non erogetur. Aug. I. 1. ad Simpl. q. 2.  not to give his grace to another, & so leave him to run on the race of his own wickedness, unto eternal perdition.  
This being observed, it is not hard to answer those places of Scripture: Where it is said, that God 
t 1. Tim. 2 4.  would have all men to come to repentance, and be saved. For if these, and the like speeches be understood, not of all sorts, or degrees of men, as besides others, St Austen 
u O●●es homines, id est, omne genas hominum, Reges, pri●atos, nobiles, ignobiles, etc. Aug. Ench. c. 103. & Epist. 107. Potest intell●g●●t fiat dis●ribu●io pro generi●us s●. gulorum, & non pro singulis gene●●̄. Aquin. P. 1. q. 19 art. 6.  often expounds them; but as they take them, of all men, without exception of any, then can they no way be meant of the absolute will of God; seeing than it were impossible 
x Mulis a veritate deuiaru●t, dicentes Deum multa velle fieri, quae non fiunt. Quis enim 〈◊〉 desipiat, & c? Mag. sent. I. 1. dist. 46. ●x August.  that any at all should perish: for if they did, the will or wickedness of man should make frustrate the will and Counsel of God. And who is able to resist his will? Of which himself saith, 
y Isay  46. 10. I will do whatsoever I will: and of which S. Austen 
z Aug. Epist. 107. Vbi de Infantibus loquitur, & in Enchir. c. 95. De populo Bethsaidae a●t, Deus noluit selu●s fieri.  saith, that many are not saved: non quia ipfi, sed quia Deus non vult, and, quia nolit saluos fieri: not because they would not, but because God will not that they shallbe saved: or he had absolutely willed that every one without exception should be saved: how could Saint Paul have said of those vessels of wrath, that they are prepared? or Saint jude, that they are ordained? or as Saint Austen, 
a Quos i●st●prae destinavit ad poenam. Aug. Ench. c. 100  and after him, Fulgentius 
b Praedestinavit Deus quosdam ad gloriam, quosdam ad poenam. Fulg. I. 1. ad Movim. Qui totus liber est de duplici praedestinatione, vn● bonorum ad g●oriam, altera malorum ad poenam.  and others often speak, predestinate to destruction and coudemnation. For none can 
c Pertinet ad fidem, ut Praedestinationem Dei in utramque partem (tam ad mortem quam ad vitam) esse credamus, & si utrumvisnegetur sacrilegum est. Ecel Lugdun. l. cont. Io. Scot qui praedestinationem ad poenam negavit.  doubt, but what God prepareth, ordaineth, and predestinateth, that also he willeth, seeing predestination 
d Quid est aliud Praedestinatio, quam aeterna Dei voluntas? Eccl. Lugd, lib. cit.  is his very will? Hence it is, that some, 
e Nich. Heming. l. cit. p. 16. 19 & saepius.  considering that those testimonies could not be meant (as they suppose) of the absolute will of God, seeing by it he will 
f Voluntate consequenti (quae absoluta est) Deus vult quosdam damnari. Aquin. p. 1. q. 19 art. 6.  have many to perish, do expound them of his revealed, which is called his conditional will; for by it God will have his Gospel preached, and salvation conditionally offered unto all, and so all conditionally to be saved: to wit, all who perform that condition of faith and sanctity which is required of all.  
But I rather assent to the judgement of others, and specially of Saint Austen: who by those general speeches of all, and none; understand not all men without exception, but all God's Elect and chosen children: expounding the places in this manner, that God would have all to come to repentance and be saved; namely, all his 
* Ita dictum est omnes homines vult saluos fieri, ut intelligantur omnes praedestinati. Aug. l. de Correp. & great. c. 14. & idem docet l. 4: cont, julian c. 8. Sic etiam de solis praedestinatis ad vitam explicat haec verba. Eccl. Lugdun. in l. contra joh. Scotum.  chosen, of what degree or condition soever they be; and again, he would have none to perish; to wit, none that believe in him, none of his elected servants, of what degree soever. Which restriction is the more agreeable, seeing Christ himself seemeth of set purpose to set it down, Math. 18. 14 saying; It is not your Father's will, that any of these little ones should perish. He said not, It is not God's will that any should perish; but granting this of some, he saith, It is not God's will that any of these little ones, of these chosen ones, who are little, mean, and contemptible in the eyes of the world, that any of these should perish. And the very circumstances in Saint Peter (Who is an expositor of Exechiel) do enforce the same limitation. For besides that h● writeth this to the elect of God, who had obtained like precious faith with himself, he giveth this as a reason of the long patience of God, and his slackness in coming unto ludgement, because God would have no man to perish, but would have all to come to repentance. Now the reason of God's slackness, is not the repentance and salvation of all men without exception, (for if he stayed for that, he should never come unto ludgement) but the reason thereof is the expecting and waiting till the elect be all effectually converted, and their number fulfilled, as it is most manifest, Reu. 6. 10, 11. where those blessed. souls under the Altar, crying unto God, How long, Lord, holy and true, dost thou not judge and avenge our blood! receive this very answer that here S. Peter giveth, that they must rest and stay yet for a little season, till the number of their fellow's servants and brethren were accomplished. Wherefore though God will have none of these his chosen children, and of their fellow servants to perish (for whose sake he slacketh his coming,) yet, as before we have proved, it is the absolute will and decree of God, concerning the reprobate and refuse of the world, that they shall perish in their sins, and run headlong of their own accord into the pit of destruction provided and ordained for them.  
O but, say they, 
e Siptucos seruaret, relictis caeteris, suiss●t non solum iratus & in●lemens, sed iniquus, etc. Auth. l. de Christ. seru. effic. Rat. 23. Those men are more to be abhorred then Atheis●s. What greater cruelty & tyranny, then to create the most part of the world to cue●lasting damnation, & that only because it was his pleasure and will? Then is God worse than the devil. Auth. conf. of the carel. Sect. 6. & 7. ye cruelly affirm God's ordinance to be the cause of damnation. Idem. Sect. 23.  this can not stand with the justice of God, that he should ordain any, or create them unto everlasting death, and that for no other cause, but that it is his will and pleasure. For death is the reward of sin, and not of God's ordinance or decree.  
Wretched men, who being besotted with a spirit of blindness, and daring to reprehend that which they do not comprehend, do most ignorantly confound those two 
f ● Innuit hos v●rosq, actus, Caiet. comment. in part. 1. Tho. q. 23. art. 5. S●d, non recte effectus vocat. Reprobati● inquit, quo●d prim●um effectu●, N●gtionem actus mise● is ordiae seu gratiae exercet: quoad alterum e●●●ctum, qui est 〈◊〉, Ius●●●● action exercet.  acts of God's decree, which in this cause of the Reprobation of men are diligently and necessarily, to be distinguished. The former is Negative, and that is, the eternal purpose and decree of God not to show mercy, nor give his grace unto them, nor to pull them out, as we doth the elect, but leave them in that mass of sin, and most woeful state, whereinto both they and the elect were now together fall'n. The other is Positive, and that is, the eternal purpose and decree of God to inflict that everlasting punishment upon them, which is most justly deserved by that sin, into which they wilfully fall, and in which they still abide, pursuing sin with all greediness. We never say, nor so much as once think, that God either condemneth any, or appoints them unto death, without their own most just deserts. God himself teacheth us this lesson, Host 13. 9 Thyperdition, O Israel, is of thyself; and the Apostle, saying, Rom. 6. 23. that the wages of sin, is death, clearly witnesseth unto all, that eternal death is as duly earned by the wicked, and paid unto them for their just recompense, and hire, as is the wages by any master to his labourer, or servant. And herein is that true which S. Austen 
g Lib. 3. contr● jul. cap. 18.  saith, God is both good, and just. He may without our good deserts free us, because he is good; but he cannot without our ill deserts condemn us, because he is just. Yea, in that last and great Day, when God shall sit in his Throne of judgement, the wicked and reprobate, forced to confess their faults written in their conscience, as in a large book, shall then acknowledge both their own deserts, and the justice of God, in rewarding them with the due wages of their sins. It is not then the will and pleasure of God, as they maliciously slander, but their own great and heinous transgressions, for which they are punished, and for which God from all eternity decreed to punish them: sin only is the cause of this later and positive act in God's decree.  
But for the former & Negative act in their rejection, whereby God ordained, that when all mankind was alike guilty before him, all included in that one and the selfsame mass of perdition, into which by their own voluntary transgression all mankind had plunged itself (for in ●Adam 
h Rom. 5. 12. Ephes. 2. 3.  all men sinned, and so death and God's wrath went over all) that he would not then in mercy pull these out of that mass, and make of them vessels of glory, but in justice leave them in that their sinful and woeful estate to be vessels of wrath, leave them to their own lusts, destitute of his grace, that so they might run out the race of their sins, and be as it were fatted for the day of slaughter: the cause of this act, I say, is the very will of God; which though we may not doubt, but that being his will, who is most wise, it is also most reasonable, 
h Cavendum est, ne dum voluntatem Dei magnificare volumus, voluntati eius derogemus. Si enim non esset alia ratio, quare istum elegit & illum non, nisi quia placet, certe ●am non occulta dicerentur divina iudicia, sed manifesta, cum qu●●bet hanc rationem capiat: nec dicerentur mirabilia, sed potius voluntaria, quare dicendum est, qu●d voluntas illa Dei, est rati●nabiliss●●a, & rationem habet, & ab aeterno habuit. Bonau. in lib. 1. sent. dist. 41. q. 2.  & grounded both upon most just, wise, and divine reasons, such, as perhaps, in the life to come shall be made evident unto us; yet hereof no other reason can possibly be given by us, nor aught to be sought for in this mortal life, but only this, I will have mercy on whom I will: and whom he will, he hardeneth, that is, he will not show mercy unto them. 
i Tunc non latebit, qu●d nunc latet, cur ille potius quam iste fuerit assumptus, cum causa una esset ambobus. Aug. Ench. cap. 95.   
Now why should this seem unjust unto thee, O thou disputer against God? It is, as the Apostle tells thee, the will of God; whose will, seeing he is infinitely wise, is ever most just; yea, it is the very rule 
k Dei valuntas, non tantùm est recta, sed etiam regula. Bonau. loc. cit.  of all perfect justice. Again, in that thou art a creature, thou art none of thine own, but thou art wholly Gods. Is it not lawful for me to do with my own what I will? saith the householder in the Gospel: and shall it not be lawful for God, to do, and to dispose of his own, as it best pleaseth him? Shall the Potter without controlment frame of the same lump of clay, one vessel to honour, another to dishonour, only because it so pleaseth him? and wilt thou, which art but dust and ashes, ask a reason of God, why of that one lump 
l Si artifex ex vil● materia, faciat vas pulchrum & nobilibus usibus accommodatum, totum ascribitur bonitati artificis: sed si ex vili materia, ut ex lut●, faciat vas ●ccommodatum vitibus usibus, non potest vas (si rationem haberet) conqueri, sed si ex pretiosa materia, ut ex auro, aut gemmis, vas faciat ad vili● officia, tum conqueri posset. Humana aut● nature a vi●itatem habet, non solùm ex materia, quia est lutum & limus t●●ae, sed quia est cor●●●a peccato: unde quicquid boni habet, debet bonitati figult. Aquin. comment. in c. 9 ad Rom. Et idem omnin● docet Aug. Epist. 106. Vbi massam ●llam ex qua Deus h●e● diversa vasa finxit, nec integram aut mediam idest, nec bonam, nec malam) sed plane corrupt fuiss● docet.  of sin, fit for nothing at all but to make vessels of dishonour, he made thee, rather than another, a vessel of dishonour, which of a silly Potter thou wouldst blush and be ashamed to ask? Nay, the Apostle saith of the Potter, that he hath not only power, but even authority & a rightful power; (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth) to frame the clay as he listeth, and of what part thereof he will, to make a vessel either for honour, or dishonour. How much more is there authority and a rightful power in God over all men? For the Potter made not the clay, but God made, yea created us of nothing: and the Potter, though by much and many degrees he excel the clay, yet still the odds and difference is finite. But God infinitely excelleth all mankind; and therefore his authority is infinitely more over us all, then is the Potter over the least parcel of Clay. Yea, thou thyself will't, for thy own pleasure, sport, or glory, kill and slay of thy Deer, and fat of thy beasts, which thou wilt, for slaughter: and yet because thou thinkest they are thy own, death it were for any of thy servants, to say to thee, no less then to the man of sin, Domine, 
m Non Rex, non Synodus, non tota Ecclesia (Papae) dicere potest, Cur ita facis? Clau. Esp. come. in c. 1. ad Titum. pag. 77.  cur ita facis? yet thy beasts had no way offended thee, but been good and serviceable unto thee, so that thou hadst only the power of a Lord over them, but thou hadst no cause of wrath and anger against them: How much more may the Almighty, for his glory, design or leave which of all mankind he pleaseth, for the day of slaughter; seeing both, they all had by their rebellion against God, incensed his wrath, and provoked his just indignation against them; and he being the Lord of all Lords, and Creator of heaven and earth, hath infinitely more authority over them all, than thou hast, or canst have, over the least and meanest thing that thou dost possess?  
Lastly, if God had been indebted unto thee, or bound to show thee mercy and favour, then mightst thou have had some cause to complain of his wrong. But the Almighty did owe thee nothing, nor was he obliged to show thee the least favour. And though he was not, yet, to leave thee without all excuse, he enriched thee with his free bounty, and thou hadst greatly tasted of his favours, in that he gave thee thy being, when he might have suffered thee to continue in Nothing: in that he made thee a man, when, if it had pleased him, he might have made thee a beast; yea, have made thee a Toad: and especially in that he created thee after his own image, decking thee with righteousness and true holiness, setting thee in a most glorious and happy estate, and giving unto thee free will, power and ability to have continued so for ever, if thou wouldst thyself. Now seeing thou, and all mankind by their own will and wilful disobedience, didst deprive thyself of all that glory; and pulledst down his just wrath and vengeance upon thee: Why dost thou now repine against so good and gracious a God? or how canst thou imagine any colour of injustice in his doings, though he show not to thee that undeserved mercy which he doth unto others, to whom he giveth both grace and glory? As one of those malefactors before mentioned, caunot justly complain, that the King doth wrong him, because he did not pardon him, as he did some other in the like offence, and condemnation: So though God deal in justice with thee, and not in mercy, as he doth with others, yet he doth no wrong unto thee, seeing he ought thee nothing: and to show undeserved 
n In his quae ey gratia dantur, & non ex debito, potest aliquis, abs●, praeiudicio iustitiae, pro libito suo, plus dare cui vult, & cui vult, minus, dummod● nulli subtrahat debitum. Aquin. p. 1. q. 23. art. 5.  favour, is mercy and love; but not to show it, is no injustice, no wrong at all. Whence also may fully be cleared the justice of God, in his rejecting of the transgressing angels. There is, I confess, great odds and difference in the rejection of them, and of men. All mankind was included in one common root, whence all the rest should be propagated: so were not the angels. All mankind in that common root had sinned, 
o Rom. 5. 12. Ephes. 2. 3.  and willingly deprived themselves of blessedness, and made themselves subject to the eternal hatred of God: so had not the angels. In electing men, God used an act of mercy; I will have mercy on whom I will. Now mercy presupposeth sin and misery: so in electing of them, God in mercy pulled them out of sin and misery, and in mercy gave both grace and glory unto them. In electing the Angels, he cannot be said to have used this Act of mercy, seeing they were then neither sinful, nor miserable. His act in electing them, was only an act of free love and bounty, in giving such grace unto them, as that they should never sin, never ●e willing to sin, nor ever fall from that most blessed estate, wherein they were created. In rejecting men, God used an act of justice: and that act was both Negative, decreeing not to give such grace unto them, as should free them from sin and misery, as he did to the elect; and positive, decreeing, for that sin into which they wilfully now had run, to inflict eternal punishment upon them. All which, God himself expresseth, saying of that rejected person, I have hated Esau: that is, I have both in justice decreed not to show 
p Dicitur Deus reprobos odrsse, quia non vult eis hoc bonum, qu●d est vita ae●●rna. Aquin. p. 1. q. 23. art. 3. Quod verum est respectu actus primi seunegativi.  such love and mercy to him, as I do to jacob; and in justice also decreed to inflict that punishment on him, which his sin most justly hath deserved. In rejecting the Angels, God can not be said to have used this Act of justice, seeing he could not decree to leave them either in sin, or misery, into neither of which as yet they were fall'n. His act of rejecting them, was only Negative, decreeing not to give that grace unto them, which he gave to the elect Angels, such as would preserve them from sinning, but to leave them wholly to themselves, and permit 
q Deus bona omnia vult volun, t●te effectivam, quia ipse eorum author est & approbator: Mal● verò seu peccata nunquam v●lt voluntate essectivam, sed tantum permissivam, quia volens permittit ea fieri, cum non impediat ne fiant: ipse autem nec author corum est, aut causa, nec praecipit fieri, ne● facta approbat. Haec innuit Mag. sent. dist. 46, lib. 1. & alij Scholastici in eam dist. & Aug. in Ench. cap. 96.  them of their own accord to fall into sin: and his decreeing to punish their sin, was an act of his justice on the parties rejected, rather than an act of his rejection of them. In all which, Gods dealing to have been most just, if we rightly consider thereof, will be clear and manifest. For had God at the Creation either made mankind or Angels sinful, or having made them just, had he left them impotent, 
r Si hoc adiutorium (quo possent stare si vellent) vel Angelo, vel homini, quando primùm ●acti sunt, defuisset, non utiq, svam culpam cecidissent, adiuterium quippe defuisset, sive quo ma●ere non possent. Aug. l. de. Cor. & great. c. 11.  or unable to stand in that blessed estate if they would, or had he himself thrust them forward into sin, compelling or causing them to transgress, than might they have justly complained indeed of God: Complained first of want of goodness in God, who had either made them evil, or forced them to be evil; and then complained of his injustice, who would punish them for doing that evil, whereof himself had been the cause and author unto them. But Gods proceeding herein was far otherwise. It was every way most just, and most equal. For he not only created mankind and all Angels in perfect righteousness 
s Gen. 1. 27, 31.  and innocency, exceeding good, and complete in all goodness, which was 
t N●● habere voluntalem immutab●at●r bonum, soli Deo convenit Creaturae autem Natura exigit, ut quia non est sum bon●●●, id●o volunias cius non sit summè, id est, incom mutabi●●ter bona. Sed talis, quae possit de●●cere, vel non defice●e. Aquin. in q. d●p. q. de P●●ou. art. 4.  sit for their natures, but withal, he gave unto them (that which was requisite to reasonable creatures) such a freedom of will, and so great assistance and abundance of his grace, that by these, they might 
u Dederat Deus primo h●mini adintorium, per quod posset perman●re si vellet, ut autem vellet, in ●iu● reliqu●t arbitriv. Aug. l. de Cor. & great. c. 11. Quod idem 〈◊〉 Angelis peccantibus dicendum est.  for ever have persevered in piety, and continued in blessedness, if themselves had been willing. And although God might further have given, both to the wicked angels, and to all mankind, such an overplus of grace, (as he gave to the elected Angels, and daily gives to the elect 
x Sanctis per gratiam prades●inatis non s●lum ta●e ad●utorium dati● (ut possirt sta●e siv●l. nt) sed tale, ut perseverantia ipsa d●n●tur, si● ut per hoe donum non nisi perseu●rantes fiat. Aug. ibid. cap.  which are regenerate and sanctified) that they should not only be able to persevere, if they would; but that they should also be willing so to persevere: yet seeing he was no way bound to give this grace unto them, seeing that grace was merely his own, to give it, or not give it, unto whom he would; neither can mankind, nor any of the rejected angels, complain of injustice in God, for not giving such grace unto them. May not I do with my own what I will? May not I give my grace to whom I will? and withhold it from whom I will? Is thy eye evil, because I am good? For seeing that grace was due to none of them all, if he give it to any, that's his bounty and a surplusage of his love; but in not giving it to others, seeing he ought it not to any, he doth no wrong at all unto them. In the very like sort, when first the wicked angels, and after them all mankind, had by their own wills, and most voluntary transgression, cast off the love of God, and so not only deprived themselves of that glory, which if they had been willing, they might for ever have enjoyed, but made themselves liable to God's wrath, and eternal condemnation: what wrong or injustice can this seem to any, not to pull them out of that pit of perdition, into which, with open contempt of God, both those angels, and all mankind, of their own accord, and most willingly had now cast themselves? If he had for ever left all mankind, as he did all the transgressing angels, in that woeful and wretched state, he had done no wrong to any, seeing he was not bound to show his mercy or favour unto any. In that he pulls out some, it's a superabundance of his love and mercy towards them. In that he leaves the rest to destruction, it's truly justice on God's part, and on theirs most deserved punishment; for to give undeserved favour, is mercy, but not to give it, or to render deserved punishment, is no wrong.  
Now, whereas in the last place, they accuse 
y If your saying were true, then were his works full of cruelty, misery, damnation and destiuction. Auth. co● fu● of the careless. Sect. 23. He had then been worse than the devil. Idem Sect. 7. Nulla est tam immanis bestia, quae velit creare pu●lum ad mise●i●m. Auth. confut. Artic. ex Calu. decerp. art. 1. Quare creavit eos, si ad 〈◊〉 non praedestinavit? Ob●●●●o impiorum, in Dialogo Honorij Aug. de P●aedest.  God not only of invistice, but for tyranny and cruelty for creating so many, whom he would permit to fall into sin, and then inflict endless and insupportable torments upon them; whereas, if it had pleased him, he might have given unto them all such grace, as would have prevented not only their destruction, but their sin also which was the cause thereof; they do herein bewray themselves, not only to be besotted in error; but such as Giantlike do maliciously fight against God. Art thou wiser than the Almighty? or wilt thou prescribe a Law unto God, whom, or how many he should create? or what measure of grace he should give unto them? Art thou able to answer him one for a thousand? Was't not sufficient to give both to all mankind, and to all angels, so much grace and power, as that thereby they might for ever have stood in integrity, and have inherited eternal felicity if they would themselves? In which one gift, consists the effect of all that, which the oppugners of this truth, either do, or can say, to clear the justice of God●, or free hish from that cruelty, which against us they object: Or had God intended their death, or destruction, before he foresaw their most wilful rebellion; then might they have had some colour for their impious and blasphemous declaiming against the Lord. But seeing no thought of punishing either men or Angels, ever entered into the heart of God, but in order, 
z Etsi in Dei ●oluntat● non sit ve●prius, vel pos●e●us (●●mpore) quia quaecunque vult, ab aeterno volu●t, ordine tamen naturae, & pro nostro captu, non possismus al●ter cogitare, qua hoc ordine Deum voluisse, & velle: sic ut resco ordine volucrit, quo inter sepositae sunt. Ita ordine natura, 〈◊〉 voluit causas, deinde affecta, etc. Hie●. Zanch l. 3. de Attrib. Dei, c. 4. q. 11. Thes. 3.  though not of time, yet of nature and reason, after his foresight of their voluntary disobedience and rebellion against him: why should they count it either injustice or cruelty, to inflict that deserved punishment on them, which they wilfully pulled down upon themselves. Or was God bound to give them such an antidote of his prevenient grace, as would have preserved them from sin? Besides, that he was not so obliged to any, in the infinitenesle of his wisdom, he saw it was not fit he should give that unto them: for by giving such grace unto all, it would have been thought, that it had been their own, and their natural power, which now, by not giving it to some, is declared to be due unto none; and by bestowing it on others, is known to be his free and supernatural gift and grace unto them. Nay, by giving such grace unto all, he had for ever both damned up all passage to his justice and mercy; and the greatness of his love, wisdom, and goodness, had for ever been obscured. And therefore first 
a Sic ordinavit Angelerum & l●minum vitam, ut in ea prius ●stenderet quid posset corum liberum arbitrium, deinde quid posset suae grattiae beneficium, institiaeque indi●●um. Aug. l. de corr. & great. cap. 10.  he● would let them know what of themselves, and by their own will they would do, even run into destruction, that afterwards he might make evident and known all the exceeding riches of his glory. The riches of his mercy; which could never have been seen if he had suffered none to fall into misery, whence afterwards himself would deliver them by mercy. The riches of his justice; who is now seen to be so infinitely just, as that he hath an infinite hatred against all injustice, and therefore justly inflicteth an infinite punishment upon it; and who therefore would not in mercy pardon all, as he might have done, lest it might seem, that he who is Righteousness itself, had not in a just and perfect manner hated unrighteousness. The riches of his wisdom; who is now seen to be so infinitely wise, as that he could find a most blessed means, both fully, even to the utmost farthing, to punish the offences, and so to satisfy his infinite justice, and yet wholly to pardon the offenders, and so to manifest his infinite mercy; that every one might with the Prophet 
* Psal. 101. 1.  say unto God, Mercy and judgement will I sing unto thee. The riches of his power and goodness; which both are now seen to be so infinite, that he is able to turn the greatest evil, to our greatest good, and even out of sin, to work salvation; and out of death, to effect eternal life. The riches of his loan to the elect: the infinite greatness whereof could never have been conceived, if they had not seen in the just punishment of others, from what infinite and endless torments they are freed themselves, and freed by his only love, either most lovingly preventing them with his grace, that they should not fall into sin, as he did the elected Angels: or most lovingly delivering them by his grace, when they were fall'n into sin, as he did all the elect of mankind. In regard of all which, it may truly be said with Saint Austen, 
y Omnipotens Deus, cum summè bonus sit, nullo mod● smeret malt al● quid esse, nisi usque ade● esset omnipotens & bunus, ut benefacit etiam de ●alo. Ench. cap. 11. Nec ●ubitandum est Deum facere benè, etiam sin●nd● fieri, quicunque fiunt mal●. Qui● etsi mala, in quantum smala sunt, non sint bona, tamen ut nonsolūm bona, sed etiam sint & mala, bon●m est. Lib. eod. c. 96.  that God being both most powerful and most good, would never have suffered evil to have been, unless he had been so infinitely good and powerful, that he was able even out of evil, to bring good: and unless 
z Melius iudicavit de malis beneface●e, quam mala nulla esse permittere. Aug. in Ench. cap. 27. Rectissimè credimus qu●d Deus, qui creavit omnia bona valde, & mala ex boms exoritura praescivit, scivit magis ad suam omnipotentissim●m bonitatem pertinere, de malis benefacere, quam mala esse non sinere. Idem lib. de Cor. & great. cap. 10.  he had known that it was a far more glorious work, and would turn to his far greater glory, when some had sinned, even out of sin to work salvation, than not to suffer them to sin at all. But what though we in the shallowness of our understanding either cannot give, or cannot comprehend the reason of Gods will herein? Shall we therefore presume to exclaim against the Lord, or accuse him for thus doing? Doth not the Apostle put to silence the insolency of this folly, when he saith, 
a Rom. 9 20.  O man, who art thou that disputest with God? Who art thou that darest ask a reason of his will, whose very will is the rule 
b Dei voluntas est Ratiorationum, nec tantum recta, s●d regula. Bon. in l. 1. sent. dist. 41. q. 2.  of all reason? Much rather oughtest thou here even with amazement and admiration, cry out with the same Apostle; 
c Rom. 11. 33.  O the depth of the richest both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! Yet even by this little, which we have now said, you do clearly see, both the will of God to be most holy, and his justice most upright, and both his will and justice to be without all blame, in that his whole Decree, whereby he elected some, to give freely unto them both grace and glory, and left others in their own sin, to be led thereby into everlasting perdition.  
Howsoever then blasphemous mouths do bark against Heaven, & against their Creator; yet let us, & all God's servants, not only acknowledge, but magnify, as in those whom he refuseth, his justice; so in ourselves, his exceeding and unexpresseable mercy: let us cast all our crowns before his footstool, and sing an hymn of praise unto him, who not only hath made us of nothing, but which is the most happy blessing that we can wish or desire, hath made us vessels of love, vessels of mercy, and glory; whereas if it ha● pleased him▪ he might have left us to have been vessels of wrath and vengeance, as he left the rest: for there was no odds at a●l betwixt them and us, in ourselves: the only odd, was in his mercy and will; Even so, O Lord, it was thy holy will, who hast said it, and it shall stand for ever, Thou wilt h●ue mercy on whom thou wilt, and whom thou wilt thou hardenest. And thus much be spoken of the first general point: namely, our Election itself, as well of the parties who, as of the cause why they are elected.  
The second general point proposed, was the certainty of our election; expressed in this, that the Apostle saith, Make your election sure. Now our election is said to be sure or certain, two manner of waves. First, it is sure and certain, in itself: secondly, it is called sure and certain in respect of us, and of our persuasion or knowledge. Concerning the former certainty, being not so proper to this place, I would not have at all entreated, if some malicious men had not with most venomous tongues oppugned, and eagerly sought to disgrace this truth: teaching that 
o Si quis defecerit á fide, des●●it esse electus. & reprobus efficitur. Heming. lib. de great vniuers. pag. 26. Here you see, that they divide all men into two forts; the one elected, which by no means can perish; the other reprobate, so that by no means they can be saved. What can the Devil wish his members to teach more for the advancement of his Kingdom then this? Auth. confut. of the carelisse by necessity. Sect. 27. By this you see, that the elect become reprobates by their wickedness. Ibid. Sect. 30. & simi●●a illic passim. Idem sensit Alphon. à Castre, ●●i neque, Praedestinatos si● n●ces●●tari ad bonum, ait, ut peri●e neque●●t, ne●; reprobos sic cog● ad gebeanam, v● vitam promcue●●ri non valean:. Lib. de haeres. vit. Predestinatio.  God's election is so uncertain, and changeable, as that the elect may become reprobates, and the reprobate elect; the elect be quite blotted out of God's favour, and fall from their election; the other receive the crown of glory, which was prepared for the elect.  
But we are taught a far more comfortable doctrine in the Word of God, That God's election is most firm, certain, and unchangeable. For it it the Ordinance, Counsel, and Decree of God, who hath chosen us, Ephes. 1. 4. who hath predestinate, that is, fore-ordained us unto glory, Rom. 8. 29. Now if the ordinances and Laws of the Medes and Persians, were such as might not be altered; how much more shall the Decree of God be immutable, of which himself faith, Isay 46. 10. My Counsel shall stand? The firmness of this election our Saviour teacheth, john 6. 37. where speaking of his chosen servants which his Father hath given him; he saith, They shall all come unto me, and those that come unto me, I cast not away. And lest we should imagine, (as they do,) that though Christ would not put them away, yet either themselves, or some other, might take them from him; he addeth further, john 10. 28. of the same chosen sheep, I give unto them eternal life, and they shall never perish, neither shall any pluck them out of mine hand. If not any, than not the World, nor the Flesh, nor Satan with all the powers of darkness, no nor they themselves, shall be able to pluck themselves from Christ, or take them out of his Father's hand. And lest we should think that though they cannot be plucked, or by force drawn from Christ, yet by some subtlety, or craft of Satan, they might be ensnared, and, as it were, stolen from him, our Saviour preventeth even this doubt also, Math. 24. 24. telling us, that the wonders and lying signs of Satan shall be such, and so great, that if it were possible, they should deceive the very elect. Manifestly implying thus much, that not all the sleights, deceits, and lying wonders of Satan, shall be able to deceive any one of his Elect; because it is impossible by any means whatsoever, to take or steal them away from Christ, who being the Watchman and good Shepherd of Israel, can neither slumber nor sleep. Seeing then Christ promiseth to receive all the elect, and being once received and come unto him, neither himself will cast them away, neither any force or violence shall be able to pull them out of his hand, nor any deceit or sleight of Satan shall steal them from him, that remaineth as undoubtedly true, which Saint Paul teacheth, Rom. 8. 29. that salvation and eternal glory; is by a golden chain most infallibly and inseparably linked unto election; for whom God predestinateth, them also he (effectually) calleth; and whom he so calleth, them also he justifieth; and whom he justifieth, them also he glorifieth.  
Here again they open their mouths wide against God. abusing their wits, perverting the Sacred Scriptures, and in the insolency of their folly, even in most reproachful manner slandering this holy truth of the certainty of God's election; yea, and the whole doctrine of Predestination also, as a dangerous, pernicious, and pestilent doctrine, making men, as they teach, 
p Obijciunt nomen gratiae ut abommandum sensum operiant blasphemy. Subsidia enim orationis excludunt, & operandi laborem. Quid enim ultra speret quem iam gratia (electionis) suum fecit? In quo etiam non desperet, quem praefinitio violenta damnavit? In illo culp●, in hoc gratia locum non habet. In utroque periclitatur iustitia. Salus illic ingerenda est, non quaerenti, huic auferend● etiam labora●ti. Faust. Rheg. (bomo hareticus,) quisub specie oppugnandi, Pelagianismum fortiter propugnat.) lib. 1. de libero a●b. cap. 4. By your poisoned doctrine ye infect the people of God, and draw them to a secure, idle, and careless life. Auth. consut. of the careless. Sect. 27. Why, Master's, have ye no conscience thus to cause the people to sin? Ibid. If your opinion be true, the preaching of repentance is vain; for if the elect cannot perish, what need they repent? and if the reprobate cannot attain salvation, to what purpose should they repent? Ibid. Sect. 30. It is no matter what we do, if your doctrine be true. Ibid. Sect. 28. & huc ●lanè spectabat haer●sis ●●a quae Praedestinatorum dicta est. Omnia sic ex predestinati●ne suspendende, ut reque bona opera prodesse, neque m●la ●pera obesse cuiquam possent. De qua Sigeb. in Chron. an. 415. Sed opinor eum non satis recte exposuisse istam haeresin.  secure and careless of well doing, and of their salvation. For if I be, say they, predestinate to life; what need I repent, believe, serve or love God, let me wallow in sin, yet seeing the elect cannot perish, nor fall out of God's favour, I am certain I shall be saved: But if I be rejected of God, to what purpose should I repent or amend my life; for though I walk in all the statutes of God, yet can I not attain to life, but must avoidable be condemned?  
See how rightly the Apostles doom is verified of these men, When they profess themselves to be wise, they become fools, God making the wisdom of the flesh mere foolishness. For know they not, that this dispute of theirs is every way as effectual against the Prescience and foreknowledge (which yet themselves confess 
q Auth. confut. of the careless Sect. 15. & 18. ) as it is or can be against the Decree and Predestination of God? his Prescience being as certainly infallible, as his Decree is immutable. If God then foreknow that I shall be saved, let me live as I list, and pass my time in sin, yet I shall be sure to be an heir of God's Kingdom: But if God foreknow that I shall be damned, to what end should I fear or serve the Lord: for seeing God foreknoweth this, and what he foreknoweth must avoidable come to pass, though I should wholly devote both my soul and body to God's service; yet of necessary I must at the last eternally perish? Let them now either in plain terms profess Atheism, and deny Proescience in God, and so deny 
r Quid aliud est negare in Deo praescientiam futurorum omnium, qu●m dicere, Deum non esse Deum? Quomodo e●●m Deus est qui futuro● 'em praescientiam non habet? Eccl. Lugdun. in lib. cont. joh. Scot  him to be God, or let them cease with such vain disputes, to oppugn the Ordinance, Decree, and Predestination of God, the selfsame difficulty as forcibly overthrowing the infallibility of the one, which themselves confess, as it doth, or can, the immutability of the other, which we defend.  
See again how Satan hath bewitched these men: they seem witty to themselves in pleading thus against their own salvation; but this their reason is with them of no force at all, to make them secure and careless in their bodily estate, or worldly affairs. God doth not only foresee, but foreordaine also concerning every man, whether he shall be rich or poor, sick or whole, live or dye; for none of these come from the earth, nor spring out of the dust, as holy job 
s job 5. 6.  speaketh, that is, they come not by chance or fortune unto any; but as the Prophet saith, Lament. 3. 38. Out of the mouth of God, (from his appointment and Decree) proceedeth both good and evil. And yet when will these disputers either persuade others, or resolve themselves upon this their reason, to set Cock on hoop, as themselves speak, 
r Let us set cock on hoop, and let the world 〈◊〉, let us eat and drink, and rise up to play, etc. Author. confut. of the carel. Sect. 27.  that is, to sit careless and secure, to sleep and slumber, nor once trouble their minds or bodies in the eager pursuit of the wealth and pelf of this world? because it God hath decreed, or do foresee, that they shall have wealth; let them do what they will, sit still, or riot, waste and lavish all they have, yet shall they sure abound, seeing what God foreknoweth, or fore-ordaineth, shall most infallibly come to pass: and if God decreeth or forseeth that they shall be poo●e and miserable, though they compass Sea and Land, and load themselves with all, both the East and West Indian treasures, yet by that unresistable Decree of GOD they shall be put all into bottomless bags, and live and dye in a poor estate. Or would not these men think that he did scoff and deride them, who would in serious manner persuade them, never to eat or drink, but rather to starve or stab themselves; because, if God (who hath numbered 
s job 14. 5.  all our days) hath decreed, or doth but foreknow, that they shall yet live twenty, thirty, or forty years more, do whatsoever they will or can, yet shall they attain to that period prefixed or foreknown of God: and if God have ordained or foreknoweth that they shall dye within a month or a year, though they should eat nothing but the fruit of the Tree of Life, and fill themselves with Nectar and Ambrosia, yet could not all this immortal food prolong their lives one hour, or minute; seeing the foreknowledge of God is without all error, and his ordinance without all change? When they can by this their reason, wherein they infinitely please themselves, persuade either themselves, or others, to this careless, nay, frantic courses, then may they with some colour persuade, that our doctrine of the Prescience and Predestination of God will make men careless of their eternal salvation.  
But if laying aside the pride and wantonness of their own wits, they could be content to submit their reason to the wisdom of God, they should easily discern, how their whole dispute in this, and all like cases, relieth on no other stay, than a broken staff of Reed. For did God either foreknow or foreordain any of these ends, without respect unto the means, which do infallibly lead thereunto, then had they some show for their pretended reason. But seeing it is most certain, that God neither decreeth, nor foreknoweth of any, that the shall be saved, but withal he both foreknoweth and decreeth, that himself will make him to embrace those means, and walk in those ways which will bring him unto life: and seeing he neither decreeth nor foreknoweth the damnation of any, but of the same he decreeth, and foreknoweth, that he will leave them destitute of his grace, to be led by their own lusts into sin and impenitency, which is the infallible means to bring them unto death: 〈◊〉 most clearly hence followeth, that as none do neglect or omit the means, but the same also do miss of the end, so neither do any ever fail to attain the end, who do embrace the means that lead thereunto. Whence it comes to pass, that though none of the Elect can either miss of the end, or neglect the means of salvation, God by his grace directing them in the one, and thereby leading them unto the other; yet upon that suposall which they make, if they should not believe, nor use the means of life, it may, yea, it must be said, that they should never attain to to the end, but eternally perish. Even as Saint Paul, though he knew that God had decreed and foretold 
s Act. 27. 30, 3●  him also, that all who were with him in that dangerous tempest, should come safe to Land, and not so much as an hair fall from the head of any: all which himself certainly believed; yet when the Mariners, who were to be the means of their safety, were ready to fly away, and leave the rest to the rage of the sea, he conditionally and truly said, that if the Mariners abode not in the ship: that is, if they used not the means of their ●afety appointed by God, there could none of them be safe: notwithstanding both the Decree, Prescience, and Prediction of GOD for their safety. Again, though in respect of Gods immutable Decree and Prescience, it be simply impossible, that any of the Reprobate should either believe, repent, and lead a sanctified life, or be saved; yet even of such it may and must be said, that if they perform those duties, which are the means of life, they shall asluredly attain unto the end to which those means do lead, which is eternal salvation. Even as our Saviour, though he knew that God had decreed concerning Tyrus and Sydon, two heathenish, proud, and profane Cities, that neither himself would work those singes among them, whereby they would have been converted and repent; nor that they should either repent or be saved ● yet conditionally and truly said 
t Math. 11. 21.  of those Cities, that if those works had been done amongst them, which were done in Chorazin and Bethsaida, they would have repent, and so should have have been saved. The reason of all which, and of all the like is, that which the Logicians rightly teach, that a conditional proposition 
u Propositio conditionalis 〈◊〉 po●t ●esse.  puts nothing in being, that is, requires not the being or being true of either part thereof, but it only shows what must follow and be granted, if such a condition be admitted, whether it be true, or false.  
But leaving their disputes; let now every man's conscience judge, how unjustly they slander us and this holy Doctrine, as an enticement 
x Ye would entice the pecple by this doctirine, to fi●● ne. Auth. Censes. of the careless. Sect. 28. Ye draw them to a lecu●e, and careless, life. Idem Sect. 27.  unto sin, and persuasion of security. For seeing the Scriptures and the Spirit of God teach, both that Predestination which we have delivered, and the immutability thereof; let them take heed, lest in reviling the teachers of this doctrine, they do not blaspheme the Spirit of God himself. For ourselves, we will not desist: first, in general, to exhort all men, to cease from doing evil, and learn to do well, telling them with the Apostle, Rom. 8. 13. If they live after the flesh, they shall dye: but if they mortify the deeds of the flesh by the Spirit, they shall live: and with the same Apostle, Galathians 6. 7. Whatsoever they s●we, that shall they reap; If they sow unto the flesh, they shall reap corruption and death: but if they sow to the Spirit, they shall reap life everlasting. Then for the Elect in particular; We exhort them with Saint Paul, 
y 1. Tim. 1. 19  to fight the good fight, having faith and a good conscience: with Saint Peter, 
z 2. P●t. 1. 10.  to g●ue all diligence to make their election sure; and with john Baptist, 
a Mctb. 3 8.  to bring forth fruits worthy amendment of life; For if they do not this, if they keep not faith and sanctity, which are the Mariners to guide them to the celestial Haven, they will certainly make shipwreck of their salvation, the Spirit of GOD assuring them, that be 
b john 3. 18.  that believeth not is condemned already, and that 
c Math. 3. 10.  every Tree which bringeth not forth good fruit, shall be tewne down and cast into the fire. As for the rest, we cannot speak to any one in particular, as one retected of God: for neither can any knew of another, no nor of himself neither, that he is a Reprobate, seeing at the last watch, yea, even at the last gasp, God may effectually call and convert him: and we in charity are both to judge and hope the best of all: Yet even them also (if we know any to be such) we would not cease to stir up unto all the duties of a Christian life; assuring them, that if they will believe and live in fanctitie and holiness, they shall be crowned with glory: God himself saying 
d Gen. 4. 7.  to Cain, whom he knew to be a Reprobate; If thou dost well, shalt thou not be accepted? and Christ proclaiming, 
e john 3. 15.  that whosoever beleoveth, shall haue everlasting life.  
Besides which, unto them both, whether they be Elect or reprobate, it may be further said, that as by their refraining from sin, and doing that which is good, in either of both estates, they shall be sure to gain; so by their pursuing of sin, and heaping up iniquity, they shall, in either estate, be sure to lose thereby. For if they be elect, though by reason of God's ordinance, they be sure to obtain remission of sins, and eternal life, and to be in the number of those heavenly stars; yet because even in that eternal life, there are many 
f Io●n 14. 2. proqualitate mentorum (i. bo●orum operum) diversae sunt mansiones. Hier. l. 2. contra jovin. & Aug. tract. 67. in johan.  and diverse mansions, and one Star 
g 1. Cor. 15. 41, 42. Q●●d 〈…〉 Aug. & Hier. Io●●s 〈◊〉.  differeth from another in glory; the more, and the more heinous sins that they do commit, the less portion 
h Qui suturi sint pro meritis, (i. benis operibus) praemiorum etiam gradus, honorum atq, gloriarum, quis est idoneus cogitare? Quod tamen (gradus) futuri sint, non est ambigendun●● August. lib. 22. de civet. dei, cap. 30. Denarius quidem ille est communis omnibus, quo utique denario, significatur vita ●terna. Sed multe mansiones diversus meritorum (i. operum) in una vita aeterna significant dignitates. Sancti, sicu● Stell● diversas mansiones, diversas claritates in cockle sortientur. Nec erit aliqua invidia impanis claritatis, quoniam regnabit in omnibus unitas charitatis. August. tract. 67. in joh. & idem iterum habet, l. de virg. cap. 26. Sic erit in resurrectione mortuorum, ut iusti in claritate solis luceant, & qui in sequents grad● sunt, lune splendore rutilent, ut alius Lucifer sit al●s A●cturus, & qui parce seminat, parce & metet, & in coelis erit maximus & minimus. Hier. lib. 2. cont. jovin. ubi joviniani err●rem resutat, qui docuit, Nullam esse diuer sitatem, nullos gradus in praemies Sanctorum, sicut ne● vollos agnovit in poenis damnatorum. Hinc etiam recte a Scholasticis dicitur, Praemtum essentiale Sanctorum esseaequale, nempe visionem Dei, sed praemium accidental● esse inaequale, quia c●arits alter altero Deum videt. Mag. sent. lib. 4. dist. 49. & Aquin. in distinct. 49. q 5. art. 1.  and weight of that eternal glory shall be given unto them, as there is less light and glory in those which they call obscure or cloudy stars, and those of the fifth or sixth magnitude; whereas if their lives had here shined in sanctity, in innocence, in faith, in purity, and in sincerity, than themselves also should have shined like those prime and fairest 
i Dan. 12. 3. Vbi iustos ait fulgere ut coelum, eos verò qui & i●sfisunt, & altos ad institian conuertu●, splendere ut Stellas, etsi Hier. verba illa aliter exponit.  stars, or like the Sun in his strength and glory. In like sort, If they be rejected of God, though by reason of their own perverse wills being hardened in sin, they are sure to run into etnerall death and perdition; yet because even in that eternal death, there are diversities and degrees of punishments, for some fewer, 
k Luk. 12. 47, 48. & Toler●bilius cri● Tyro ac Sidoni, quam vobis, Mat. 11. 22, 24.  for others more and more bellish stripes, the more they restrain themselves from sin, and the more they practise those works of justice and temperance, which for the substance 
l Potest seruart praeceptum Dei, quoad substantiam operis etiam cum peccato. Bell ●5. de great. & lib. a●b. cap. 9  of the work are good, and such as Heathen men and Reprobates may perform, even by this they shall gain thus much, that their stripes and punishments shall be far more easy, then if by their wallowing in sin, and letting loose the reins to impiety, they had treasured up wrath against the day of wrath. Seeing then, whether soever they be Sheep or Goats, they are sure by impiety to lose, and by good works to gain, both of them in Tanto, though neither of both in Toto; even in this respect, if there were no other, it behoves them both to labour and strive to represle sin, and do that which is good; that if they be elect, their reward may be more glorious; and if they be not elect, their punishment may be less grievous.  
Lastly, in whom, I pray you, doth or can this holy doctrine breed security and carelessness? Not in them who know or think themselves to be elect. For this very persuasion of God's love, in whomsoever it is, doth cause a more fervent love, and more earnest serving of the Lord, who hath vouchsafed them so great and unexpressible mercy: even as the Apostles, who knew that their names were written in heaven, were most ready and desirous to do and suffer all things, for the love they had unto God, the love 
f 2. Cor. 5. 14.  of Christ constraining them thereunto. For as Saint Austen saith, 
g Deum si amare pigebit, saltem redamare non pigeat; Nulla enim maior est invitatio ad amorem, quam praevenire amando: & ●imis durus est animus, qui amor c●, etc. August. de Catech. rudibus, cap. 4.  He is too churlish and ●nkinde, qui amorem si nolit impendere, nolit rependere, who if he will not bestow love upon God, will not yet requite the love of God freely bestowed on him. Not in them, who think themselves Reprobates: For seeing they do not, nor can know themselves to be such; why should they deject their minds, and not rather hope, by repentance, faith and and sanctity, to obtain favour with God, and be found in the number of those, of whom the Apostle faith, 2. Tim. 2. 21. If any man purge himself from these, he shall be a vessel unto honour? Even as in their bodily sickness, and worldly estate, they labour and toil, neglecting no means to attain health, wealth, and welfare, because they know no other but that God hath decreed an happy success, and to give a blessing to those means which are commanded and ordained by himself: So because they know no other, but that God hath decreed to give salvation and eternal glory unto them: why should they not labour by faith, sanctity, and all holy means, to attain unto life, and leave the success unto him, who hath said and assured them, Ezekiel 18. 31. Return and cast away all your transgressions, so iniquity shall not be your destruction? So many ways is that their cavil of security clearly refuted: by which, as by the chiefest engine, which their wits could devose, they seek to overthrow both the whole doctrine of God's Predestination, and that certainty or assurance of our election: of which we now entreat.  
But they further oppose the Scriptures against us, and against that assurance, which we before declared; seeing David, Psal. 69. 28 desireth of God, that he would wipe 
h judas (of whom among others that Psalm is meant) was wiped out of the Book of Life; and as Saint Peter saith, was found unworthy of his election. He was before chosen, etc. Auth. conf. of the careless. Sect. 32.  his enemies out of the Book of Life. Now if any may be wiped out, whom God hath once enroled among his elect; then is not our election so sure and immutable as we have taught.  
For answer whereunto, I say with Saint Austen, 
i In Psal. 69.  God never wipes out any, whom he writ in that Book: for if a wretched man was so constant, that he would not alter his writing, but said, 
k john 19 22.  What I have written, I have written; what indignity were it to Almighty God, to think him so wavering, that he will write and blot out again, which a sinful man, Pontius Pilate, was ashamed to do? Those enemies then of God, of whom David speaketh, who under the colour of an outward profession, cloaked their inward hatred to God and his Prophets, were written in the Book of God, or seemed so to be, only by the judgement of men, who saw no more than their outside and feigned profession; they were never written there in truth, nor according to his knowledge, who trieth the hearts and reins. And David, to whom God's Spirit had revealed their hypocrisy, and deep dissimulation, among other curses, prayeth that this also may befall unto them; that whereas themselves or other men thought them to be written among his chosen children, and to be of their number, God would in his justice, pull off that vizor of hypocrisy, and make it known 
l Quomode inde delentur, ubi nunquam scripti sunt? Hoc dictum est, secundum spem ipsorum, qui● ibi se scriptes putabant, ut ipsis constet, non se esse ibi scriptes. Aug. in illum Psal.  to all, by brauding them with some mark of his hatred, as he branded Cain, that they neither are, nor ever were of that flock of his chosen servants. Which the Prophet expresseth, by two several phrases, the latter whereof doth expound the former; saying, Let them●, be wiped out of the Book of the living, and not be written among the righteous: wiped out, according to men's judgement, who thought they were writ therein, but in truth declared, not to be, nor ever to have been written among his righteous servants. Which to be the Prophet's meaning, is most clear by that of Saint john, Renel. 17. 8. where speaking of all the wicked, who shall go into everlasting perdition, (of which sort none may doubt but these cursed enemies of God were) he faith, that their names are not written in the Book of Life from the foundation of the world: that is, were never written in that Book. And if they were never truly, but only in the 
* Quidam phrenatici hoc practextu (precationem Mosis & Pauli) fidei nostrae caput de aeternae Dei Praedestinatione labefactant. Calu. in Exod. cap. 32. ver. 31.  judgement of men written in that book, neither were they, nor could they be in truth, but only according to the judgement of men (charitable I confess in this point, but yet erroneous) wiped out of the same Book.  
That seemeth of greater difficulty, which they object from the prayers of Moses, and Saint Paul, who being without all doubt written in the Book of Life, (the Spirit of God witnessing of the one, that he was 
k Heb. 3. 2.  faithful in all the house of God: and of the other, that he was a chosen 
l Act. 9 15.  vessel, for whom was laid 
m 2. Tim. 4. 8.  up the crown of glory,) desired of God that rather than his name should be blasphemed, or his glory impaired, he would even blot 
n Exud. 32. 32.  them out of that Book of Life, and make them a curse 
o Rom. 9 3.  for ever to be separated from Christ. Which thing, if God's election were immutable, had been simply impossible, and such as those holy men would never, as it seems, have requested, and so earnestly prayed for at the hands of God.  
I can no way here assent to the judgement of Saint Jerome, 
p Perict ●upit, non in perpeluii, sed in praesentiarum, & perire in carne. Hier. Epist. ad Algas. quaest. 9  who expounds these prayers to be meant of a temporal and bodily death only, but not of the eternal. For such a death could not have made them accursed, or an Anathema; nor have separated them from Christ; nay, by it they should have attained blessedness, and have been eternally united unto Christ. By which, and some other reasons, Chrysosteme 
q Chrys. hom. 16. in Rom.  doth not only refute, but even deride that opinion.  
Much less may we consent to some other learned men, who rightly understanding in these prayers a total and eternal separation from God, do think 
r Moses non satis reputal quid Deo conveniat, & longius progressus Paulus, etc. Sic confusum fuit votum, ut repugnantiam in ardoris venementia non videvint, ac si extra sè essent. Calu. come. in c. 32. in Exod. v. 31. & tanta vehementia abreptus fuit, ot luquatur quasi ecstaticus, ibid. affectus praecipitanter ●ernontur, hve votum confuso animo erupit. Calu. in cap. 9 ad Rom.  them to have been somewhat rash, over-heady, and less considerate positious, proceeding indeed from a mind full of zeal, but so astonished, amazed, and carrted away with the abundance of love unto God, and to his people, that they considered not, neither that it was unfit for themselves to have, or for God to yield to these requests, nor yet how impossible it was which they now desired. Such confusion and inconsiderate zeal, we may not admit in these holy men, seeing Saint Paul did not speak, but write this, with most serious and advised premeditation, yea, by the inspiration and guiding of God's holy Spirit, protesting also and calling God to witness of his hearts desire in this matter: and Moses 
s Perspicimus & Mosts & Pauli eundem fuisse affectum. Hier. loc. cio.  in his prayer was moved for the same cause, and directed by the same Spirit, to request the same thing of God: yea, and the prayers of them both are such, if they be rightly considered, as every true Christian and child of God may, in the zeal of their hearts, present before the Throne of God.  
For whereas they suppose it in no wise allowable, to pray for that which either in itself, or in regard of God's Decree and Prescience is impossible, and cannot be granted, our Saviour's own prayer 
t Math. 26. 39  doth undeniably teach the contrary, when he conditionally desired of God, that if it were possible that cup of death might passc from, him: And yet he knew it, to be no less impossible for him to escape that Cup, than it was impossible that Moses, or Saint Paul, or any elect vessel of God should eternally perish. Now, that Moses and Paul did in their prayers imply the like condition, is not to be doubted: For seeing their Petitions proceeded from a true faith, and aimed at, nothing else but God's glory, they could not choose but be accepted of God, and granted by him, in like sort as our Saviour's was: Christ himself assuring us, that whatsoever 
x john 16. 23.  we ask in his name, and with 
y Mar. 11. 24.  a belecuing heart, shall be granted unto us: now they could no way be granted, if simply and without condition they had been asked of God; for than they had been actually wiped out of God's Book, and separated from Christ, who by his eternal and immutable Decree were elected and ordained to be partakers with him in glory. Their prayers then were conditional, and in effect thus much, that seeing the glory and honour of God seemed much to be increased by preserving his people of Israel, whom he threatened to destroy and cast away, these men inflamed with the desire of God's glory, request, 
z Haec dicit, Si possibile esset ut per meam perditionem glorsficaretur Christus, & yudaei salui fierent, neque hoc detractare: siquide optarim, inqua●t, si possibile esset, si liceret. si mihi haec optio daretur. Oecum. in illum locwn: Optabam si fieri posset, esse Anathema. Aq. in c. 9 ad Rom.  that if it were possible, and if it might stand with God's holy will, b●ee would rather destroy them, than so great a Nation, and rather blot them out of his Book, and make them an Anathema, for ever to be separated frem God, then by casting away those whom he had chosen for his inheritance and peculiar people, suffer any part of his glory and honour to be impaired.  
Great love I confess unto God, but such, as if any think them too prodigal of their souls, he therein bewrayeth himself to be of the mind and affection of judas: who, when the box of Spikenard was poured on Christ's feet, moved 
a john 12. 4. Math, 26. 8.  the Disciples to grudge and say, What needed all this waste? Such men are too rife in this last and worst age of the world, who if any thing be bestowed on Christ, or upon his Church for the furtherance of his glory, straightway they murmur and repine, and cry out with judas, What needeth all this waste? But when they themselves have spent many boxes; nay, barrels and Butts of Spikenard, to wallow in the lusts and pleasures of their sins, yea, when they have spent not only their Lands and goods, but their bodies and souls also in the service of the Devil; yet in all this, there is no was●e at all. Now if such vile and wretched miscreants think nothing too much, nor too dear, for the honour and service of Satan; why should Moses, Saint Paul, or any of God's children think any thing, though it be their very bodies and souls, too dear or precious to be bestowed on God, or for his honour? I am verily persuaded, that if the true Child of God, after serious meditation of these two examples, should come unto this straight, that on the one side were proposed his own salvation, with the loss of God's glory, on the other the glory of GOD with his own destruction, when he should remember that he were made of God, and made only for the honour of God, that he, and every one are in duty bound, as Saint Austen 
b An pliùs quisque debct Deum cil gear qu●m suiplum. Aug. 1. r. de doct. Chr. c. 27. & incempvabiliter plus charitatis Dco debcmus, quam nobis: nam Deum propter se, nos vero, & proximos prop●er Deum dil●gcre debemus. Aug. 1. 8. de Trin. cap. 8.  truly teacheth, to love God more than themselves; and that his glory, as another saith, is more to be regarded 
c una Dei gloria praesuri merctur cantums mund●s. Calu. in Exod. 23.  then an hundreth worlds, and therefore certainly more than one sally worm of the world, of which the Prophet 
d Isa. 40. 17.  saith, All Nations before him are as nothing, and they are counted to him or in comparison of 〈◊〉 less than Nothing: When he should, I say, consider all these, howsoever flesh and blood would wrestle and resistawhile, yet in the end he would with Moses and Saint Paul, much preserre the glory of his God, before the good and salvation of his own soul. To conclude this point▪ that which C. Blassius answered, 
e Cic. lib. de Amicit.  but very ill, concerning his love towards his friend Gracchus, that most fitly beseemeth our love towards God: When he once said, that he so much esteemed his friend Graochus, that whatsoever Gracchus would command him, he would perform and dye it. What, quoth Lelius, and would you even burn the Capitol for his sake? Truly, quoth Blassius, Gracchus would never will or wish me to do that, but if he should, I would not refuse to do it. Such should be our love to God, and zeal to his glory, that for his ●ake, we should suffer and undergo anything whatsoever he would have us. What, will you say, should we, being vessels of honour, suffer ourselves to be even a Curse, an Anathema, and to be separated for ever from God? I may here assuredly answer unto you, that neither can this possibly be effected, nor can God ever wish that hurt or 〈◊〉 unto us; but if he should require it, and if it were possible, thereby to gain him honour and glory, we should not refuse, no not to become an Anathema from GOD, as you see Moses and Saint P●ul are so far from refusing it, that in the burning zeal of their hearts, they desire it of Almighty God. And thus much be spoken of the former certainty of our election, which is the firmness and certainty thereof in itself.  
When first this Scripture did offer itself unto my mind, it was my special purpose and desire to have entreated of that which hath not yet been once touched; namely, of that other assurance of election which is in respect of ourselves, wherein is contained the greatest treasures of our spiritual comfort. But God, you see, hath so disposed of my labours, that I have only at this time, passed, as it were, over the Red Sea, and thorough the wilderdernesse, and but entered or taken possession in the common and general right of God's children, of that good land, fight by the way with diverse sons of Anak; all which, by the power and strength of our God we have put to flight this day. When God shall grant me opportunity, I shall be desirous, according as God shall enable me, to perform also that best and most blessed act of joshua, which is, to divide this good Land among God's Children, and by assuring every one of them in particular of their own election, set each of them, as it were, in the blessed and peaceable possession of his own portion in this heavenly inheritance: mean time and ever, I commend us all to the grace, favour, and mercy of our God; to whom be ascribed by all, and in all places, all honour, praise, and thanksgiving, both now and for evermore. Amen.  
FINIS.