A SERMON preached at Paul's Cross, the sixth of February. 1596.  
In which are discussed these three conclusions. 

1 It is not the will of God that all men should be saved.  
2 The absolute will of God, and his secret decree from all eternity, is the cause why some are predestinated to salvation, others to destruction, and not any foresight of faith, or good works in the one, or infidelity, neglect, or contempt in the other.  
3 Christ died not effectually for all.    
By john Dove, Doctor of Divinity.   printer's or publisher's device 
Printed by T. C. for R. Dexter. 1597.   

To the Right Honourable, Sir Thomas Egerton Knight, Lord Keeper of the great Seal of England.  
RIght Honourable (my singular good Lord) Your integrity in bestowing spiritual livings, and making choice of learned men upon whom you bestow them, hath satisfied the common expectation, and fully answered that great hope which the Clergy of England hath conceived of you. It is the voice of all them which are religiously affected, that God in his mercy hath raised you up to be an especial instrument of his glory. Myself, among many other of both the Universities, had set my heart at rest, as one resolved to die within the precincts of the College, like a Monk shut up in his cell, or an Eremite mured up within the compass of a wall, without hope of ever being called to any Ecclesiastical preferment in this corrupt and simoniacal age, (had I not been by your Honour preferred). Wherefore in duty I could do no less, than for my poor portion of learning, to offer unto you this my labour as a scholars mite, which here I humbly present unto your Honour, as unto my good L. unto whom I am especially bound. It may please your Lordship to weigh it, not accorcording to my skill, which is but weak, but according to the soundness of the doctrine therein contained, which is warranted by the authority of the scriptures, the same scriptures being rightly understood: as it appeareth by the analogy of the scriptures: the consent both of the Fathers of the primitive Church, and the new writers of our times, which do concur in judgement, and agree upon the same interpretation. The Lord continue this your great love of godliness, and singular zeal in furthering of religion, that here you may live long to his glory, and hereafter live for ever to your own everlasting comfort.  
Your Honours in all humble duty, john Dove.   

A Sermon preached at Paul's Cross, the sixth of February. 1596.  Ezech. 33. 11. As I live, saith the Lord God, I have no delight in the death of a sinner. 
A Protestation against the house of Israel. In which three things offer themselves to our consideration: The majesty of the person which doth protest: the manner how he maketh his protestation, and what he protesteth. The person being God, the manner, by swearing by himself, he protesteth that he hath no delight in the death of a sinner.  
Of the person, 
Med. c. 25  I say with Augustine: Huius mysterij profunditatem, mens humana non potest concipere, nec oratoria lingua narrare, nec bibliothecarum volumina explicare, si universum mundum libri repleant. His majesty is an hidden mystery, whose depth & bottom the wit of man can not sound, the tongue of sinful man can not utter, the whole world being supposed to be but one library of books, would be a brief and compendious epitome, not large and voluminous enough to express it. 
Gen. 18.  To whom Abraham the nearer he approached, the more he perceived himself to be but dust and ashes, 
Esay. 6.  at whose presence the Cherubins and Seraphins do hide their faces, as not able to behold his glory, 
Esay. 24.  at whose appearance the Moon shall be abashed, 
Exod. 33.  and the Sun ashamed: whose face Moses could not see without present death, 
job. 9  who is wise in heart, mighty in strength, 
job. 11.  removeth the mountains out of their places, causeth the pillars of the earth to shake, commandeth the Sun, and it riseth not, closeth up the stars as under a signet, spreadeth out the heavens, and walketh on the height of the sea, maketh the stars Arctuarus, Orion, and Pliades, and the climates of the South, whose wonderful works are infinite, and without number, whose perfection is higher than heaven, deeper than hell, longer than the earth, 
Esay. 6.  wider than the sea. When the Prophet saw the Lord sitting on an high Throne, and the Seraphins stood upon it, and one cried to another, and said, Holy, holy, holy, is the Lord God of hosts, the whole world is full of his glory, and the lintils of the door cheeks moved at the voice of him that cried, and the house was filled with smoke, he said: woe is me for I am undone, because I am a man of polluted lips, for mine eyes have seen the King and the Lord of hosts. Then flew one of the Cherubins to him with an hot coal in his hand, which he had taken from the altar with the tongues, and he touched his mouth, and said: Lo, this hath touched thy lips. If the Cherubin had sanctified my lips, 
Esa. 40. 4.  as he did the Prophets in this place, if he had given me the tongue of the learned, 
jere. 1. 9  as he did unto him in another place: or if he had put his words into my mouth, as he did to jeremy, yet should I not be able to express it, for neither Esay nor jeremy could express it. For between his reach, and the shallowness of man's heart, there is as great a wirlepoole, or swallowing pit, as that which is between hell mouth, and Abraham's bosom. If I should wade in the channel thereof, I should sink into as deep a gulf as the water of Ezechiel, which the first time came up to his ankles, the second time to his knees, 
Ezec. 4. 7.  the third time to his loins, the fourth time it was a deep river, and and not to be passed over, that he was feign to be brought back again to the brink thereof, so that the farther he waded, the deeper he was plunged. The Philosophers compare him to a circle, because he is infinite, without beginning, and without ending, but such a circle as is repugnant to the principles of Geometry, whose centre is every where, 
Mat. 5. 34 35.  but his circumference is no where: his throne is heaven, his footstool earth, his holy city jerusalem. He is all eye, for he seethe all things: all ear, for he heareth all things: all arm, for he comprehendeth all things: 
john 4. 24  and yet he is none of all these, for he is a spirit, 
2. Cor. 3 17.  and in spirit to be worshipped. 
Medit. 12. 24.  He is great without quantity, good without quality, everlasting without time: in his greatness infinite, in his power omnipotent, in his wisdom inestimable, in his counsels terrible, in his judgements just: his thoughts secret, his words true, his works holy: invisible, yet seeing all things: immutable, yet changing all things: immovable himself, yet in whom all other things have their being and moving.  
As I live, saith the Lord God. We read of many Gods in the holy scriptures: for Satan is called Deus huius seculi, 
2. Cor. 4.  the God of this world. Sometime the name of God is ascribed unto men, 
Psal. 82.  Ego dixi vos dij estis, I have said, ye are Gods, meaning kings, rulers, and magistrates, to whom the sword of justice is committed, because they represent the person of God, but they shall die like men: 
Exod. 32.  sometimes to Idols: Faciamus Deos qui praecedant nos, Let us make Gods to go before us. It was the voice of the people to Aaron, when Moses was in the Mount, of which Paul speaketh: 
Gal. 4.  Even then when they knew not God, they did service unto such things as by nature are not gods. And, When they knew God, 
Rom. 1.  they glorified him not as God, but became vain in their imaginations, their foolish heart was full of darkness: when they professed themselves wise, they became foolish, for they turned the glory of the incorruptible God, into the image of a corruptible man, & of birds, and four footed beasts, & creeping things. Such gods are made with hands, 
Baruch. 6.  and cannot save themselves, 
1. Samu. 12.  they are vanity, abomination, 
1. Reg. 16.  the doctrine of vanity, teachers of lies, 
Deuter. 7.  expressly forbidden in God's book, They have eyes and see not, 
Deut. 27.  ears & hear not, 
jer. 10.  noses and smell not, hands and touch not: 
Habac. 2.  feet and walk not: they that make them are like unto them, 
Deut. 26.  and so are all they that trust in them. 
Deut. 18.  But the Prophet speaketh of one God in this place, 
Esay. 2.  which is omnipotent, 
Esay. 14.  which is a spirit, which is every where present, 
Mich. 5.  and seethe all things, which is immortal, 
Psal. 115.  which is called in a word, the Lord God, 
Gen. 17.  and the God of gods. Sing unto the Lord a new song, 
Gen. 35.  sing to the Lord all the earth, 
john. 14.  sing to the Lord and praise his name, declare his salvation from day to day, 
jer. 23.  for the Lord is great and much to be praised, 
1. Tim. 1. 6  he is to be feared of all Gods. 
Psal. 96.  For all the gods of the people are Idols, 
Psal. 50.  but the Lord hath made the heavens. 
1. Tim. 1.  And, The God of gods even the Lord hath spoken, and called the earth, even from the rising of the Sun, to the going down thereof. I conclude this first part with Saint Paul: Now unto the King everlasting, immortal, invisible, unto God only wise, be honour and glory, for ever and ever.  
As I live, 
1. Cor. 8.  As there is but one God to the faithful, 
Zach. 14.  which hath but one name, that he may have no fellowship with the gods of the Nations: 
1. Tim. 1.  so is he immortal, 
1. Tim. 6.  only hath immortality, and dwelleth in the light that none can attain unto, whom never man saw, nor can see, that he may be distinguished from princes which also are Gods, 
Psal. 82.  but they shall die like men: 
Exod. 29.  and he is a living God, 
Levit. 26.  that he may be distinguished from Idols, 
2. Cor. 6.  which are but dead Gods, and therefore he saith: 
Psal. 115.  As I live, I delight not. etc. In which words I observe two things: to wit, the Lord sweareth: and he sweareth by his life that is, 
Psal. 96.  by himself. He swore in his wrath, 
Num. 92.  that they should not enter into his rest. None (saith he) of the men which came out of Egypt, from twenty years old and upward, shall see the land concerning which I swore to Abraham, Isaac, and jacob, because they have not wholly followed me, excepting Caleb and josua. And as God swore, 
Ex. 20. 17  so sometime man swear, & that lawfully, 
Liu. 19 20  notwithstanding the general prohibition wherein oaths are forbidden. 
Dent. 5. 11.  Thomas Aquinas allegeth the authority of Saint August. 
jam. 5. 12  Contra mendacium, 
mat. 5. 33.  where he showeth, that all oaths are not simply forbidden, 
Pars. 2. quaest. 89. artic. 2.  but upon respects. Ne iurando ad facilitatem iurandi veniamns, deinde ad consuetudinem, demum ad periurium. Lest often swearing breed in us a delight, and delight grow to an habit, and at the length, 
De serm. do. in mon.  to perjury. And in another place: Si jurare cogeris, scias de necessitate venire infirmitatis illorum, quibus suades, quae infirmitas mala est, non male facis qui bene uteris juramento ut alteri utiliter persuadeas, sed à malo est illius cuius infirmitate jurare cogeris. If thou be constrained to swear, it is long of their weakness, which will not believe thee without swearing, which weakness of theirs is sin: thou art not in fault which takest a lawful oath, to make faith unto an other, but he is in the fault whose incredulity is such that he will not believe thee without an oath. So to confirm a truth, 
Gen. 21. & 26.  jacob and Laban made a covenant between themselves, by swearing one to the other. 
Ruth. 3.  By an oath Boaz promised marriage to Ruth. Abdias being a just man, 
1. Reg. 18.  and fearing God, swore unto Elias, Paul to the Romans. 
Rom. 19  God is my witness whom I serve in my spirit, in the Gospel of his son, that without ceasing I make mention of you in my prayers. And in swearing, diverse ceremonies have been observed, according to the times and places as in the time of Abraham, they swore, laying their hands under their thighs. Afterward the jews taking the law of Moses in their hands, the Christian touching the Gospel. But as a learned man saith, Ceremonia juramenti nihil est, modò res justa sit animus iuraniis bonus, & religiosum juramentum. It is not material what outward ceremony is used in swearing, so as it be in a lawful cause, the conscience of him which sweareth being good, and the oath religious which he taketh. But whosoever sweareth, he must swear by the Lord, and when the Lord sweareth, he sweareth by himself. So the Angel swore by him that liveth for evermore, 
Apo. 10. 6.  there should be no more time. By myself have I sworn (saith the Lord to Abraham) because thou hast done this thing, 
Gen. 22. 16.  and hast not spared thine only son, therefore I will bless thee, and multiply thy seed as the stars of heaven. 
Num. 14. 26  As I live (saith the Lord) I will do unto you, as you have spoken in mine ears, your carcases shall fall in the wilderness. But the reason why men swear by the Lord, and the Lord by himself▪ is alleged by the Apostle. 
Heb. 6. 13.  An oath for confirmation is the end of all strife: so God, willing more abundantly to show unto the heirs of promise, the stableness of his counsel, bound himself by an oath, that by two immutable things wherein it is impossible that God should lie, we might have strong consolation, which have our refuge to hold fast the hope that is set before us. Now men swear by him that is greater than themselves: but when God made the promise to Abraham, because he had no greater to swear by, he swore by himself. But I come to the last and essential point, where he protesteth, that he delighteth not in the death of a sinner.  
That he delighteth not in the death of a sinner, we need no further proof, than this, that he sent his son to die for the salvation of sinners. 
john 12.  God sent not his son to condemn the world, but that through him the world might be saved. And notwithstanding the enmity between God and us continued no longer, 
Rom. 5. 10  then until we were reconciled unto him through his son: 
Col. 1. 21.  yet unless he had of his free mercy loved us from the beginning, he had never sent his son to reconcile us. For so writeth Augustine: 
Tract. in john. 100  Incomprehensibilis & immutabilis est Dei dilectio, non enim ex quo ei reconciliati sumus per saenguinem filii eius cepit nos diligere, sed ante mundi constitutionem dilexit nos, ut cum eius unigenito nos filii eius essemus antequàm omnino aliquid essemus. Incomprehensible and immutable is the love of God, for his love towards us did not then first begin, when we were reconciled to him by the death of his son, but his love was from the beginning, for he ordained us when as yet we were not sons, to be heirs with his only son. 
john. 3.  Ita deus dilexit mundum, etc. So God loved the world, that he gave his only begotten son for us, that whosoever believed in him should not perish, but have life everlasting. In which words of our saviour Christ, I note six things, which all do savour of the infinite mercy of god showed to sinful men. The first is, that god is the only author and efficient cause of that salvation of sinners. The 2. is, what moved God to save sinners: his great love towards them: the 3. how far this love of god is extended: even to all sinners, for he so loved the world: the 4. the means how he wrought the salvation of sinners: by which salvation he made his love known unto them: by giving his son, that highest degree of compassion, he gave the innocent for the nocent, the righteous for the unrighteous, & that not a stranger, but a kinsman, not a kinsman but a son, & not a son only, but an only son. The 5. what sinners take hold of this his mercy, not simply all sinners, but all beleening sinners: the 6. is, the end of his compassion upon sinners, that they should not perish in their sins, but have life everlasting. These things being so, that we have so many arguments of his mercy showed to sinners, that he is the only author of their salvation, and that it proceedeth from his love, and for the working of it, he spared not his only son, and that it extended not to a few, but to all: for as much as he loved the world. And, which is a more evident proof of his mercy, seeing he would have none to perish, but all to come to repentance, 
2. Pet. 3. 9  seeing he would have all men to be saved, and to come to the knowledge of the truth, for as much as there is one God, and one Mediator between God and man, the man jesus Christ, which gave himself a ransom for all men, 
1. Tim. 2. 4  to be a testimony in due time, seeing every one which calleth on the name of the Lord shall be saved. 
joel. 2.  And our Saviour Christ inviteth them saying. Come to me all that be laden, 
Matth. 11.  and I will refresh you, 
Psal, 145.  if God's mercy be greater than all his works, if he be more ready to save then to destroy, to absolve, then to condemn, as it appeareth in that immediately upon the sin by Adam committed in Paradise, he pronounced the sentence of salvation before the doom of condemnation, promising the Messiah the blessed seed, 
Gen. 3.  before he threatened him with misery & death, that he might raise him up to a lively hope, and not throw him down into the pit of desperation. And as saint Augustine sayeth, Quando peccavit homo miserabiliter, condonavit Deus misericorditer, When man sinned most miserably, God forgave him most mercifully, Et licet ô Deus in cunctis tuis operibus mirabilis es, tamen mirabilior esse crederis in operibus pietatis. Though he be wonderful in all his works, yet he is more to be wondered at for his works of pity. In so great a cloud of witnesses of God's mercy, which is extended to all, and that he delighteth not in the death of any sinner, how can it be that many are called, 
Ma. 20. 16  and few are chosen? that great is the way that leadeth to perdition, and many there be that find it, 
Mat. 7. 13.  and narrow is the gate which leadeth to salvation, 
Luk. 13. 24  and few there be that enter therein? That when Esau and jacob had done neither good nor evil, that the purpose of God might remain according to election, not by works, but by him that calleth: before they were borne God loved jacob, 
Rom. 9  and hated Esau? chose one, and refused the other? 
Mat. 1.  that he will have mercy on whom he will have mercy, 
Exod. 33.  and show compassion on whom he will show compassion? 
Esa. 10. 21, 22.  That it is not in him that willeth, nor in him that runneth, 
Rom. 9 27.  but in God that showeth mercy? That he hath mercy on whom he will, and whom he will he hardeneth? though the children of Israel were in number as the sands of the sea, but a remnant shall be saved? I have thought good to handle this point at large: and for the better discussing thereof to collect and gather out these three conclusions.  
The first, that it is not the will of God that all men should be saved.  
The second, that the absolute will of God, & his secret decree from all eternity, is the cause why some are predestinated to salvation, others to death and destruction, and not any foresight of faith or good works in the one, or of infidelity, neglect, or contempt in the other.  
The third, that Christ died not effectually for all.  
Of the first S. Augustine disputeth in this manner, 
Enchirid. ad Laur. cap. 95, & 97.  That God will not have all men to be saved, it is manifest, forasmuch as our Saviour wrought many works in the unthankful cities, 
Mat. 11. 21  Corazin, Bethsaida, & Capernaum, which he knew would not repent, but he refrained from showing any such examples in Tire and Sidon, and Gomorrha and Sodom, which if he had done there, Tyre and Sydon had repent in sackcloth & ashes, & Sodom had remained until this day. Moreover, saith he, I give thee thanks, o father, lord of heaven & earth, because thou hast hid these things (meaning the mysteries of salvation) from the wise & understanding, & hast opened them to babes, it is so, o father, because thy good will was such. But how then, saith he, shall we answer the objection of S. Paul? 
1. Tim. 2.  Quo modo dicit apostolus deus vult omnes homines salvari quum plurimi non fiant salui? If God will have all men to be saved, as the apostle writeth, how is it that the greatest part are damned? Deus multa potest quae non vult, sed nihil vult quod non potest? his power is greater than his will, and his will extendeth not itself so far as his power: his will is not to do all that he can, but he can do whatsoever is his will, as the prophet speaketh. 
Psal. 115. 3.  Our god is in heaven, and he doth what he listeth. If it be his will to save all, and his power is omnipotent to do what he will, why then are but a remnant saved? Some, saith August. do answer, that the cause is in themselves, as if God will, but they will not, 
Mat. 23. 27.  as it is in the gospel, jerusalem, jerusalem, which killest the prophets, and stonest them which are sent to thee, 
Luke. 13. 34.  how often would I have gathered thy children together, as the hen gathereth her chickens, but thou wouldst not? Tanquam dei voluntas superata sit hominum unluntate, & infirmissimis nolendo agentibus facere non potuerit potentissimus quod volebat. Vbi tum est eius omnipotentia qua omnia quaecumque voluit facit si colligare voluit filios jerusalem & non facit? As though the will of God could be crossed by the will of men, and the almighty could be hindered of his purpose by the weakest vessels. how then was he omnipotent, if he were willing to gather the children of jerusalem, but did it not? That text being not understood, would at the first sight seem to import so much, as if the will of God were made frustrate, and of none effect by the will of men, where then were his omnipotency? An potius & ipsa filios suos ab illo colligi noluit, sed ea quoque nolente filios eius collegit ipse quos voluit? Nay, rather jerusalem in deed, forasmuch as lay in her, would not have her children gathered together, but his will was not frustrate, for as much as he against her will gathered together as many of them as seemed good to his own will and pleasure. And in another place he doth answer it more fully, 
Enchi. ad Lau. c. 100  where he saith. Quantum ad ipsos attinet, quod Deus noluit fecerunt, quantum verò ad omnipotentiam Dei, nullo modo id efficere valuerunt. Hoc quip ipso quod contra voluntatem Dei fecerunt, de ipsis facta est voluntas Dei. Miro & ineffabili modo non fit praeter eius voluntatem quod fit contra eius voluntatem quià non fieret si non sineret: nec utique nolens sinit sed volens, nec sineret bonus fieri male, nisi omnipotens de male etiam facere posset bene. For their parts, & as much in as them lay, they did that which God would not have to be done, but if ye consider the omnipotency of God, they could not do otherways then was his will. For, in as much as they did contrary to the will of God, in them so doing was fulfilled the will of God. And it is a wonderful mystery to see, that which is against his will, is not otherwise then he hath willed; for but by his sufferance it could not be, neither doth he suffer it against his will, but with his will: neither would God which is good suffer any thing to be done which is evil, unless his omnipotency were such that he could make good of that which is evil. Finally, to this objection out of Saint Paul, (having first disputed antagonisticò) he maketh his own answer dogmatic, 
Enchir. c. 100  and that two manner of ways. The first is this: Quod Deus vult omnes salvari, & tamen plurimi non saluantur, ita intelligendus est ac si diceret, nullum hominem saluum nisi quem saluum fieri ipse volverit, non quod nullus sit quem non saluum fieri valit, sed quod nullus saluus fiat nisi quam velit, & ideo rogandus sit ut valit, quia necesse est fieri si volverit, de orando quip Deo agebat apostolus ut hoc diceret. Where it is written, that God willeth all men to be saved, and yet the greatest part of men are not saved, it is so to be understood. God willeth all men to be saved, that is, no man is saved against his will, but whosoever is saved, it is by his will, not as though there were none whom he would not have saved, but that none are saved, unless he will, and they only whom he will, and therefore he is to be prayed unto that he would, because it cannot otherwise be, but they shall be saved if he will, for the Apostle allegeth this as an argument, that we should pray to him for the salvation of all men, because it is by his will that they are saved. And because the safest and most sound interpretation of the Scriptures, is by other like places of the Scriptures, we read the like kind of saying in the first of. john, concerning Christ: Illuminat omnem hominem venientem in mundum, non quia nullus hominum est qui non illuminatur, sed quia nisi ab ipso nullus illuminatur. He lighteneth all men which come into the world, and yet many sit in palpable darkness, as Papists, 
john. 1.  jews, Turks, Infidels, and in the shadow of death, therefore it is not so to be understood, as if all men were lightened by him, but so, that that no man is lightened but by him. His second answer is this: That whereas he willeth all men to be saved, this word All, is be understood, as it is often times used in the Schools, not De singulis generum, sed de generibus singulorum, Not as if he would have every one in particular, of all sorts of people to be saved, but of all sorts some to be saved. For thus he sayeth: Omnes homines vult saluos fieri, non quòd nullus hominum esset quem saluum fieri nollet, qui virtutes miraculorum facere noluit, apud eos quoi dicit acturos poenitentiam si fecisset: sed ut per omnes homines omne hominum genus intelligamus per quascunque differentias distributum, reges, privatos, pauperes, mares, faeminas, etc. By all men we must understand all kind of men. Whereas it is written, he will have all men to be saved, it is not to be understood, as though there were no man whom he would not have saved, for as much as he would not work wonders among them, which (as he saith) had been converted, if he had wrought them among them: but by every man, all sorts of men, as kings, subjects, rich, and poor, are to be understood. Nam Apostolus ibi praecepit ut oremus pro singulis, specialiter addit, pro regibus qui poterant superbia seculari ab humilitate Christiana abhorrere. For the Apostle in that place exhorteth, that supplications be made for all men, but especially for princes, and such as are in authority, because such men may be more easily by the prosperity of this life, drawn away from the humility of faith.  
Hoc dicit esse bonum ut pro talibus ●retur, statim ut desperationem tolleret, addit: Quia deus vult omnes salvari. Therefore, saith the Apostle, it is good & acceptable in the sight of God, that such men be prayed for, and that we may hope well of all, and despair of none, he addeth: For God willeth all men to be saved. Wherefore in a word, God will not have all men in particular, but all men in a generality, that is, all kinds of men to be saved, as in the words going before, he will have prayers to be made for all men, that is, not for all men in particular, but all kinds of men: for there be some men in particular, for whom we may not pray. 
1. joh. 5. 16.  If any see his brother sin a sin which is not to death, let him ask, and life shall be given him: but there is a sin to death, that is against the holy Ghost, which cannot be forgiven, and for that thou shalt not pray. Likewise our Saviour saith: 
Luk. 11. 24  Woe be to you pharisees, for you tithe mint and rue, and all herbs, but pass over judgement and the love of God. Yet they tithed not all herbs, but all kinds of herbs, not omnia oleta, sed omne genus olerum. So God willeth all men to be saved: not all men, but all kinds of men. To these two answers of Saint Augustine, which are both consonant and agreeable, not only to the analogy of faith, but also of that place of Saint Paul, I will add a third answer, for the more fuller satisfying of all such as desire to attain unto the knowledge of the truth, & that is this: Forasmuch as God will have all men to be saved, we must distinguish of his will, which is two fold, Voluntas revelata, & voluntas beneplacita, his hidden or secret will, which is only known unto himself, and his written or revealed will, which is imparted unto man in his holy Scriptures. According to his written will, 
Mat. 11.  he willeth all men to be saved. 
Matt. 26. 27.  For he saith: Come unto me all: Drink of this all: his Gospel hath been preached unto all nations. 
Psal. 19  The sound of them, meaning the voice of the Apostles, 
Ma. 28 29  hath been heard in all lands, 
Mar. 16. 20.  Go, and teach all nations, baptizing them in the name of the father, 
Act. 2. 5.  etc. They went forth and preached every where. There were at jerusalem men that feared God, of every nation under the cope of heaven, and every one heard the Apostles preach in his own language, that by their means the fame of the Gospel might be spread abroad in all the corners of the earth, that no infidel might hold himself excused by pleading ignorance at the day of judgement. But according to his secret will few are saved: and that is it of which the Apostle speaketh, saying: The foundation of God remaineth sure, 
2. Tim. 2. 19  and hath this seal or privy signet: Solus deus novit suos: only god knoweth who be his. And lest any should think, that this distinction of the will of God into his secret will, and revealed will, is but an idle and frivolous distinction, savouring of curiosity more than of substance, I will prove it by such evident places of Scripture, that it cannot be denied. In one and the self same action of the treason of judas, when he sold his Lord and master, appear two sundry wills of God, the one hidden, the other revealed, and one contrary to the other. His secret will was that judas should betray him: his revealed will was, that he should not betray him: and yet both these wills, in respect of God, were good and just. His revealed will was, that judas should not betray him. For it is not only forbidden in a generality, where it is written: 
Exod. 20.  Thou shalt not kill, or consent to murder: And among those things which the Lord hateth, 
Pro. 6. 17.  one is: Manus effundentes innoxium sanguinem, Hands that shed innocen blood: But also he is forbidden by a particular caveat, where our Saviour said as he sat at meat, verily I say unto you, 
Matt. 26. 21.  that one of you shall betray me, even he which dippeth his hand with me into the dish, he shall betray me, but woe be to that man by whom the son of man is betrayed, it had been good for that man if he had never been borne. And at the very instant when he did betray him, he rebuked him, 
Luk. 22. 48  saying: judas, dost thou betray the son of man with a kiss? 
Act. 2. 22  And yet Peter speaketh plainly, that God in his secret will had appointed that judas should betray him: for, saith he: jesus of Nazareth, a man approved among you with great works and wonders which God did by him in the midst of you, as ye yourselves know, him I say, have ye taken by the hands of the wicked, being delivered by the determinate counsel and providence of God, 
Act. 4. 25.  and have crucified and slain. And it is the voice and consent of all the apostles. 
Psal. 2. 1. 2.  Thou hast said by the mouth of thy servant David: Why did the Gentiles rage, and the people imagine a vain thing? The kings of the earth stood up, and took counsel against the Lord, and his Christ. For doubtless, against thine holy son jesus whom thou hadst anointed, both Herod, and Pilate, with the gentiles & people of Israel, gathered themselves together to do whatsoever thine hand and thy counsel had determined before to be done. This conclusion being thus determined, two doubts or scruples may arise. The first: These things be granted that God hath two wills, the one contrary to the other, whether it may be said at any time, that God is contrary to himself? The second is: If whatsoever the wicked do, be done according to the will of God, why are they not blameless for doing his will? To this first I answer: Voluntas Dei in se est simplex, nobis tamen apparet multiplex qui quo modo idem diverso modo fieri, & non fieri velit non comprehendimus. God is not contrary to himself, albeit his revealed will, and his secret will, are not one: for the will of God in itself is one, but it is said to be diverse, as it appeareth unto us, whose dullness is such, that we cannot conceive how in diverse respects he he will, and he will not. Or else we may safely answer with Caluin. Contrariae sunt Dei voluntates, sed in diversis institutis. His wills be different, but to diverse purposes. But in respect of us his will is always one, and the same, because for our parts he exacteth always the same duty at our hands to be performed, that thereby we may be void of excuse, if we perform it not. He commandeth us always to do the same, if in his secret will he will put in our hearts to to do otherways then he hath commanded, it is either for our punishment, or the setting forth of his own glory, or the executing of his secret purpose. In unâ voluntate illius elucescit Dei justitia, in altera proditur crimen hominis. In one of his wills is made manifest the justice of God: in the other the offence of man. To the second: If the wicked do but the will of God, are they therefore to be excused? Nothing less. For first: Licet Deus Illud volverit, tamen aliud ijs praecepit. Howsoever God willed one thing, he commanded an other thing by them to be done. We must not inquire after his secret will, but we must follow his written commandment. Secondly howsoever the wicked do the will of god, yet they do it not to that end, to obey his will, but to satisfy their own desire. 
Hugo de sancto victore dè sacra pars 4. cap. 15.  As Hugo writeth. Non sua voluntate diriguntur ad implendam Dei voluntatem, sed occulta illiu. dispositione. They are not moved by their own will to fulfil the will of God, (for they mean nothing less) but by Gods secret inclination, whereby he moveth them so to do, they do his will, not knowing themselves that God hath appointed them to do so. And as Augustine saith: 
Epist. 48. ad Vincen.  Quum pater tradidit filium, & Dominus corpus suum, & judas dominum, cur in hac traditione Dominus est justus, & judas reus, nisi quod in una re quam fecerunt, causa non erat una ob quam fecerunt? When God the father gave his Son, and the Son gave his own body, and judas gave our Lord, the action being one and the same, why were God the father and the son just, but judas guilty, unless, because the thing being one, which they did, the end and intent was not one for which they did it. For God gave his son for the redemption of mankind, the son gave himself to be our redeemer, but judas gave him for thirty pieces of silver, because he was a thief and loved the purse. As in another place saint Augustine speaketh most fitly to this purpose in this manner. 
Enchir. c. 100  Quandoque bona voluntate ho●mo vult quod Deus non vult, quum tamen dei voluntas sit bona: ut si bonus filius velit patrem vivere quem Deus bona voluntate vult mori. Et potest fieri ut homo velit id voluntate mala quod Deus vult bona, ut si malus filius velit mori patrem, velit hoc etiam Deus: Tantum interest quid velle homini, quid Deo congruat, & ad quem finem suam quisque referat voluntatem, ut approbetur vel improbetur. Deus quasdam voluntates suas bonas implet per hominum voluntates malas, sicut per judaeos malevolos, bona voluntate patris Christus occisus est, quod ita bonum fuit, ut Matt. 16. quando Petrus id fieri nolebat, Satanas ab eo qui occidi venerat diceretur. Sometimes the will of man is contrary to the will of God, and yet his will is good: sometimes again, the will of man concurreth with the will of God, and yet the will of God is good, the will of man evil. As for example: A good son desireth that his father may live, when the will of God is that he shall die, there the will of man is pleasing to God, though the one be contrary to the other. Likewise, an evil son is willing that his father shall die, God willeth the same, the will of God and man are the same, yet one is just, the other is sin, etc. I come to the second conclusion.  
The absolute will of God, and his secret decree from all eternity, is the cause why some are ordained to salvation, others to death and destruction, and not any foresight of faith or good works in the one, or of infidelity, neglect, or contempt, in the other.  
This conclusion is the doctrine of no less Doctor in divinity then Saint Paul himself most learnedly and profoundly delivered, in the Epistle to the Romans, cap. 9 from the 11. to the 23. verse, where he writeth in this manner.  
11 For before the children were borne, and when they had done neither good nor evil, (that the purpose of God might remain according to election, not by works but by him that calleth.)  
12 It was said unto her, the elder shall serve the younger.  
13 As it is written, I have loved jacob, and hated Esau.  
14 What shall we say then? Is there unrighteousness with God? God forbidden.  
15 For he said to Moses: I will have mercy on him on whom I will have mercy, and will have compassion on him on whom I will have compassion.  
16 So then, it is not in him that willeth, nor in him that runneth, but in God that showeth mercy.  
17 For the Scripture saith to Pharaoh: for this purpose have I stirred thee up, that I might show my power in thee, and that my name might be declared through all the earth.  
18 Therefore he hath mercy on whom he will have mercy, and whom he will he hardeneth.  
19 Thou wilt say then unto me, why doth he yet complain? for who hath resisted his will?  
20 But O man, who art thou which pleadest against God? shall the thing form, say to him that form it, why hast thou made me thus?  
21 Hath not the potter power over the clay to make of the same lump one vessel to honour, and another to dishonour?  
22 What if God would to show his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction?  
23 And that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory?  
In which words are contained three things: first, 
Ver. 11, 12 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23.  the conclusion itself.  
Secondly, That notwithstanding he loveth some, and hateth others, before they are borne, when they have done neither good nor evil, yet God in so doing is not cruel, or unjust.  
Thirdly, Albeit God hardeneth the hearts of men to do evil, as he did the heart of Pharaoh, and that according to his own will and pleasure, and it is not in the power of man to avoid it, for who can resist the will of God? yet God's wrath is justly kindled against them whom he hardeneth.  
The conclusion in these words: For before the Children were borne (meaning the two twins of Rebecca, Esau and jacob,) and when they had done neither good nor evil, it was said to her, (that is to Rebecca) Gen. 25. the elder shall serve the younger, (that is, Esau shall serve jacob.) And because it may be a question, what is meant by these words, The elder shall serve the younger: he doth interpret them by a plainer place of Scripture, out of Malachy, that is: God hath loved jacob, and hated Esau.  
The reason why God loved the one, and hated the other, before they were borne, and when they had done neither good nor evil, is alleged in the parenthesis, that the purpose or secret decree of god in choosing one & refusing the other, might remain according to election, not by works, but by him that calleth, which is God alone. There is plainly set down the eternal decree of God, in choosing some, and rejecting others, proceeding merely from himself, without any respect or regard of the persons, which are elect or reprobate, or any thing foreseen in them, where he saith: Not by works, but by him that calleth. And here is prevented the answer of the Papists, which confess that jacob was loved before he was borne, but ex praevisis operibus, for the good works which God foresaw in him, as also of Huberus, and other Lutherans of our times, the brochers of strange opinions, which hold that some are predestinated to be vessels of honour, but exprevisa fide, because of their faith, which God did foresee to be in them, others of dishonour, but ex mero contemptu, aut neglectu, non ex Dei decreto, not by any decree of God, but because he had in them a foresight either of neglect, or contempt: as if the causes of their predestination were in themselves and not in God, whereas in deed these words: Not by works, but by him that calleth, do end all controversy, showing that the whole causes of election and reprobation, are in himself and not in us, and therefore not long of any faith, or works of ours. And as Saint Augustine saith: Si futura opera quae Deus utique praesciebat, 
Enchir. c. 98.  vellet intelligi, nequaquam diceret, non ex operibus, sed ex futuris operibus, eoque modo istam solueret quaestionem, immo, nullam quam solui opus esset faceret quaestionem. If the Apostle did understand any good works foreseen in jacob, to be the cause why God did love him, he would not say as he doth: Not of works: but he would rather say, God loved him because of his works which he foresaw in him, and so he would not only end this controversy, but make it so plain that it should be indeed without all controversy. Again, the Apostle doth explain his own meaning, that he loved jacob, and hated Esau, without respect of any thing in them worthy of love or hatred, by the objection following, where he saith: What shall we say then? Is there iniquity with God? God forbidden. Because it seemeth to flesh and blood not to stand with the justice of God, to condemn men before they are borne, but to be cruelty in him to hate them which never did evil: therefore the apostle preventeth that objection, and purgeth God of that suspicion which men might conceive against him, which he should not need to do, if God did love or hate upon any foresight of faith or good works in the one, or neglect and contempt in the other; for that were in the judgement of men, a sufficient cause of love and hatred, without all show of injustice. Thirdly, he maketh it yet more plain, by the words which follow, verse. 18. where he saith: He will have mercy on whom he will have mercy, and whom he will he hardeneth. He maketh two causes of salvation, and damnation, and both subordinate to an higher and more principal cause, the subordinate cause of salvation being mercy, because none is saved but by mercy: of damnation hardening, or obdurating, for they which be damned, are hardened in their sins, that they cannot repent, and both those inferior causes are subordinate to his will, as the highest cause, and only in himself, and these inferior causes do both proceed from his will. And finally, when he saith: It is not (meaning election) in him that willeth (that is, in the endeavours of man) nor in him that runneth, (that is in the works of men) but in God only that showeth mercy: he teacheth that the only rule of predestination, and reprobation, whereby God is directed, and the only law which he toeth himself to observe therein, is his will: so that no part of our election is ascribed to ourselves, or any thing which may be in us.  
Secondly, to answer this objection. Is there iniquity with God? God forbidden. He cleareth that two manner of ways. First, God is not unjust by being partial in saving, he doth not err in his choice by preferring jacob before Esau, when the case of them both was one, both unborn, neither of them had done good, why he should be chosen, or evil, why he should be refused. For God will have mercy on whom he will have mercy. Non potest peccare in dolectu, cuius voluntas est justiciae regula. He cannot err in his choice, when that is just, whatsosoever is his will. When two thieves have committed murder, and both deserved death, may not the King without suspicion of injustice show mercy in pardoning the one, and do judgement in executing the other?  
jacob and Esau were both as we all are, by nature the children of wrath, could not God justly have compassion on jacob, 
Ephe. 2.  and let Esau die in his sins? That any are saved it is his mercy, and he may have mercy on whom he will. It is worthy of observation that the Apostle doth say: when they had done neither good nor evil. But he doth not say: when they were neither good nor evil. For true it is that they had done neither good nor evil, because they were unborn, and therefore could not commit any actual sin: but they were both of them evil, for both were infected with original sin, in their mother's womb, which they drew by inheritance from Isaac their father, and Rebecca their mother, 
Enchir. cap. 98.  and therefore sayeth Augustine: Ambo gemini natura filijirae nascebantur, nullis quidem operibus proprijs, sed originaliter in Adam, vinculo damnationis obstricti: jacobum igitur dilexit per miscricordiam gratuitam, Esaum odit per judicium debitum, quod quum deberetur ambobus, in altero tantum alter agnovit, non de suis meritis sibi gloriandum, sed de divinae misericordiae largitate, quia non est volentis, neque currentis, sed Dei miserentis. Cap. 94. Remanentibus reprobis in aeterna poena, sancti scient planius quid illis contulerit gratia: tum vebus ipsis apparebit, quod Psal. 100 scriptum est: misericordiam & judicium tibi cantabo domine, quia nisi per indebitam misericordiam nemo saluatur, nisi per debitum judicium nemo damnatur. Cap. 95. Ex duobus paruulis alter assumiter per dei misericordiam, alter relinquitur, per Dei judicium, in quo is qui assumitur, agnoscit quid sibi per judicium debebatur nisi misericordia subveniret. Cur iste assumitur magis quam ille, cum una causa esset ambobus? eadem est causa cur apud quosdam non sunt factae virtutes nempe in Tiro & Sidone. Mat. 11. Quae si factae fuissent poenitentiam egissent, sed in Corazin & Bethsaida factae sunt, qui non erant credituri. Cap. 99 Quum Dei misericordiam commendasset dicens, non est volentis neque currentis etc. deinde judicium commendat, quoniam in quo non fit misericordia, non fit iniquitas, sed judicium. They were both by nature the children of wrath, not by reason of any offence which themselves had committed, but for the first offence of Adam: they were in state of damnation, as all the rest of Adam's posterity: wherefore that God loved jacob, it was free mercy and undeserved grace: that he hated Esau, it was no wrong, but justice, a punishment due unto his sins: which punishment being due unto them both, was in justice inflicted upon one, and in mercy but upon the one: that as one was an example of his justice: so the other might be a vessel of mercy, that none may boast of his own merits, because it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. When the wicked shall be tormented in hell fire, then shall Gods saints clearly perceive how much his grace and mercy did avail them: then shall they find it true by their own experience, as a thing verified in themselves, which David speaketh in his hundred Psalm. My song shall be of mercy and judgement. For that they are saved, it is free mercy: that the other are damned, it is just judgement. When of two infants one is chosen through mercy, the other refused in justice: he which is chosen, cannot but confess, what in justice was due unto himself, had not mercy been showed unto him, So then, where mercy is not showed, there is not iniquity, but just judgement inflicted. I remember, Saint Augustine speaketh very fitly to this purpose, in an other place, though upon an other occasion: for in his 157. Epistle to Optatus, he proposeth this question, why God hath ordained so few to be saved? and foreseeing that so many millions of men are to be damned for their sins, why he doth creaate them? Why so merciful a God should be glorified more by the damnation, than salvation of his own creatures? For if his glory did consist in saving rather then in destroying, it should seem without doubt, that the greatest number should be saved, and that he would not create those whom he doth foreknow to be but reprobate.  
He maketh this answer: Meritò iniustum videretur, quòd fiunt vasa ad perditionem, nisi esset universa ex Adam massa damnata. Indeed it might seem very injurious, that any should be ordained to be vessels of wrath, if it were not, that the whole lump of which the vessels of wrath are framed, had been damned before in Adam, but now: Quod fiunt nascendo vasa irae, pertinet ad debitam paenam: quod fiunt renascendo vasa misericordiae, pertinet ad indebitam gratiam: That many are borne vessels of wrath, it is but a just punishment due to their original sin: that a few by their regeneration are made vessels of mercy, it is undeserved favour. But if all which are borne of Adam, should be regenerate, and borne anew, and none should be damned, then: Lateret beneficium quod donatur indignis: Then God's mercy which is extended to them that are saved (which indeed are all unworthy of their salvation) would not be so apparent as now it is when but a few are saved. Plures Deus fecit damnandos quam saluandos incomparabili multitudine, ut reiectorum multitudine ostenderetur, quàm nulli momenti sit apud Deum justum quan● talibet numerositas iustissimè damnatorum, atque ut hinc quoque intelligant, qui ex ipsa damnatione redimuntur, hoc fuisse massae illi universae debitum quod tam magnae eius parti redditum, cernerent. But therefore GOD hath ordained, without all comparison more to be damned then to be saved, for these two causes. First, that it might appear by the great multitudes of them which are damned: how little GOD, which is most just, regardeth the outcries of whole multitudes of sinners, which are justly punished: secondly, that they which are redeemed from that damnation, may by their own redemption, confess, when they see the greater part damned, that that damnation was due to the whole lump, (and therefore to their own selves) which was adjudged to the greater part. Secondly, he is not unjust by any partiality in punishing, because, first he may, because it is his will and pleasure, justly condemn some, as it appeareth by Pharaoh: secondly, as in election, so in reprobation, between his decree, and the execution of his decree, there be subordinate causes: for although his will be the first & principal cause, that he decreeth who shall be saved, and who shall be damned: yet between his decree to save, and salvation itself, there is mercy, for none is saved but by mercy: and between his decree to condemn, and the damnation, there is hardening that men can not repent, but continue in their sins. So that albeit the cause why he decreed that men should be damned, is only in himself because his own will is the cause of that decree, there is found cause of damnation inherent in themselves, which is infidelity and hardness of heart: so that none are condemned, but first there is found in them matter enough worthy of condemnation, as the Prophet speaketh: Perditio tua ex te, 
Ose. 14. 13.  salus ex me Israel, Thy salvation, o Israel, cometh only from me, but thy damnation from thyself. 
2. Pet. 2. 12.  And as the apostle speaketh. These which as bruit beasts lead with sensualities, speak evil of the things they know not, shall perish through their own corruption.  
Lastly, 
Vers. 19  where it is written: Thou wilt say unto me, why doth he yet complain? for who hath resisted his will? He granteth two antecedents, that God hardeneth whom he will, And that no man hath power to resist his will, And yet the argument is denied as a weak consequent, that therefore God's wrath is unjustly kindled against them whom he thus hardeneth, and constraineth to do his will, showing that man may not thus expostulate: which he proveth by two reasons. First, an argument, called in Logic, à comparatis, 
Vers. 21.  where he saith: Nunquid deo non licebit quod figulo licet: The potter may of his own clay make vessels for the bed, as well as for the board, and may not God much more, of the same lump make vessels of wrath. The second is, Ab optimo fine divini concilij, drawn from the end which God doth propose, where he saith: What if God would, to show his wrath, and to make his power known, suffer with long patience the vessels of wrath, prepared to destruction? And that he might declare the riches of his glory upon the vessels of mercy, 
Vers. 22. 23.  whom he hath prepared to glory, who can accuse him of unjustice? Then he showeth that neither the salvation of the elect, nor the damnation of the wicked, is the last end of his eternal decree and purpose, but that he proposeth a further and better end, which is his own glory, that he may show his wrath, and make his power known, as also he may declare the riches of his glory. A point of so deep divinity, would require both a learned and large discourse, especially before so honourable, frequent, and judicious an auditory; but two hours are too short a scantling, & I am constrained to be briefer than I would. But that you may be fully satisfied concerning this point, I will with as great brevity as I can, answer three objections, which do seem to make against this doctrine of predestination, which I have delivered unto you.  
The first is of Samuel Huberus a Lutheran, which affirmeth that this place of Saint Paul, concerning Esau and jacob, is not meant of any particular men, but of whole nations, not of heavenly things, but temporal blessings, and therefore maketh nothing to prove predestination.  
The second, of the Papists, which infer this absurdity, that if God hardeneth men to do evil, than God is the author of sin.  
The third of the Atheists and carnal men, which deny the providence of GOD and dispute with themselves in this manner: If GOD have predestinated me to Hell, then in vain is it for me to lead a godly life? If he have predestinated me to salvation, what need I to conform myself unto his Word? For his will and purpose must needs take place, I can not avoid his secret Decree, it is like the law of the Persians, it can not be altered.  
Touching the first, 
Sam. Huberus Hell vetius Ber nensis, pastor Ecclesiae Derendum gensis in Ducatu Witten● bergensi.  For as much as it is written: I have loved jacob, and hated Esau: Samuel Huberus a Lutheran first distinguisheth the ambiguity of the names, Easu and jacob, as also of love and hatred, affirming that Esau and jacob are to be understood collective, not distributive, not personally, but nationally, as by jacob is meant all the posterity of jacob, and by Esau, all the families and offsprings of Esau: as for example, oft times in the Scripture, Israel, Edom, Ishmael, Amon, Moab, juda, Levi, are understood, not of particular men, but of whole nations: so likewise the love of God to the one, & hatred to the other, is not to be understood of spiritual graces, but temporal blessings: not in the life to come, but in this life: not to belong to their own persons, but to appertain to their posterity, and thereupon he inferreth this conclusion: that these words of the Apostle do make nothing at all, either to prove election, or reprobation. And because this doctrine of Saint Paul is quoted out of Malachy, 
Malac. 1.  and that of Malachy out of Genesis, 
Gen. 25.  he examineth these three places of scripture, and by the coherence of the text, seemeth to allege many arguments to that purpose. His arguments out of Paul are these. 14. 1. A great prerogative is granted to the jews above other people, 
Ro. 9 4. 15  but they are the whole posterity of jacob. 
Ver. 7. unto 13.  2. That prerogative is drawn from the covenant, which the Lord did make with Abraham, which covenant is belonging to many, and not appropriated to Abraham alone. 3 He deriveth this prerogative from Isaac to jacob, and separateth Esau from it, as one which was no partaker of that blessing: but what is this prerogative which is given to jacob above Esau? namely, that in his posterity should be continued the true worship of God, that in his posterity the Messiah should be born, that in his posterity should be established a temporal kingdom, neither was that prerogative, and glory always to continue in jacobs' posterity, but only for a time, for as much as at the length, the jews which were jacobs' posterity, were rejected, and and the Gentiles chosen in their place.  
4 Whereas is written: 
Vers. 12, 13.  The elder shall serve the younger, it was never verified of the person of Esau, nor during the life of jacob, because Esau did never serve his brother jacob, but only his posterity did serve his brother's posterity, when the Israelites had brought the Edomites into subjection.  
5 He saith: 
Vers. 24.  Whom the Lord hath chosen, not only of the jews, but also of the Gentiles: where he mentioneth whole nations and kindreds. 
Ose. 2.  6 He urgeth the authority of Ose, saying: I will call them my people which are not my people. 
Esay 10.  7 The authority of Esay: Though the number of the children were as the sands of the sea, but a remnant shall be saved. 8 He opposeth all the Gentiles to the whole nation of the jews, 
Vers. 30.  saying: The Gentiles which followed not righteousness, have obtained unto righteousness, which is of faith: but Israel which followed the law of righteousness, could not attain to the law of righteousness. 9 He showeth that jacob hath not the true knowledge of God: 
Cap. 10. 2, 3 ver. 9 & 12  which could not without impiety be understood of the person of jacob. 10 Out of Deut. 32. and Esay 63. He commendeth the obedience of the Gentiles, and reprehendeth the contumacy of the jews. 
Cap. 11. verse, 2, 3, 4▪ 5▪ 8, 9, 10, ab 11. ad 29▪ 30, 31  11 he saith: Hath God cast away his people▪ god forbidden. 12 He showeth that of the posterity of jacob some are saved, but the greatest part are gone astray. 13 He compareth together the zeal of both nations, as well jews as Gentiles. 14 He concludeth of both Nations in in this manner: As you in times past have not believed God, yet have obtained mercy through their unbelief: so now have they not believed God, by the mercy showed unto you, that they also may receive mercy.  
As for the Prophet Malachy, where he saith: 
Mal. 1.  I have loved jacob, and hated Esau, he expoundeth himself, and declareth with what kind of hatred he hated Esau. Namely, he made his mountains waste, and his heritage a wilderness for dragons: which was never brought to pass while Esau lived, but long after his death. And notwithstanding he bloved jacob, yet he abhorreth his unthankfulness: which ingratitude could not be objected to his person, but to his posterity, as in that whole chap. he discourseth, not of one in particular, but of a whole nation. 
Vers. 23.  To come to the examination of the words contained in the 25. of Gen. The lord said to Rebecca: Two Nations are in thy womb, two manner of people shall be divided out of thy bowels, and the one people shallbe mightier than the other, & the elder shall serve the younger. Where it is most manifest by the coherence of the words, that he speaketh not of persons, but of people's: so that where he sayeth: The elder shall serve the younger, he meaneth the elder people shall serve the younger people, or the posterity of the elder son, shall serve the posterity of his younger brother. In another place, Isaac saith to jacob: Let peoples be thy servants, 
Gen. 27. 29  and Nations bow to thee: be Lord over thy brethren, and let thy mother's Children honour thee. But this can not be verified of the person of jacob, because his brethren did not bow unto him, neither were people his servants, neither did his mother's children honour him, but he served others: himself was a fugitive in Mesapotomia, and did obeisance to his brother Esau: but only the posterity of Esau served the posterity of jacob, 
2. Sam. 8.  when they were by David subdued and brought into subjection.  
As for the love of the one, and hatred of the other, it consisted only in temporal things, which he proveth by these three reasons. 1 One could not be a servant to the other in the life to come, 
Gene. 27.  because there is freedom and no service, every one is nova creatura in Domino, a new creature in the Lord. 2 When Isaac blessed jacob, he said: Behold, the smell of my son is as the smell of a field which the Lord hath blessed, God give thee therefore of the dew of heaven, and fatness of the earth, and plenty of wheat and wine. But with the same blessing he blessed Esau, though not in so great and ample manner, 
Vers. 39  saying: Behold, the fatness of the earth shall be thy dwelling place, and thou shalt have of the dew of heaven from above. But all these things are temporal respects, 3 If these things had been spiritual, and to be understood of the life to come, than jacob and Esau standing in opposition one against the other, in so much that one should be chosen, the other damned, then both of them could not have been blessed.  
That I may answer with as great brevity as I can. The Argument doth not follow, that because Saint Paul doth discourse of whole nations, and not of particular persons: therefore these words do make against predestination. For, if we do well consider the drift and scope of the Apostle in this place, we shall find the contrary most plainly to appear. For although the argument which the Apostle handleth in that Chapter, and the two other Chapters following, is a special discourse of the general apostasy and rejection of the jews, and the vocation of the Gentiles, yet by a kind of occupation, he entereth into a particular tract of predestination, although it be obiter, and by the way, as a question most necessary to be touched, for the right understanding of a place of Scripture, which seemeth at the first sight flatly to make against this doctrine, which he hath delivered concerning the general rejection of the jews, and so he inintreateth of predestination, for the preventing of an objection. For, in the beginning of the same chapter, having lamented the rejecting of his kindred the jews, he maketh this objection with himself: If it be so that God hath rejected the jews, and called the Gentiles in their place, it should seem to be contrary to the covenant which he made with Abraham, (for his promise to Abraham was otherwise) and that his word should be of none effect. To which objection he answereth, that albeit the general rejecting of the jews, yet the promise which the Lord made to Abrahaem remaineth sure and steadfast, for as much as notwithstanding their general apostasy and infidelity, the Lord in his secret counsel chooseth of them some in particular whom he listeth, whom he hath before predestinated to salvation. For he made the promise to Abraham, and his seed, not in a generality to all his seed, according to the flesh, but in particular, to all those of his seed which should be his children according to the faith, even as he was the father of the faithful. And therefore the state of this question thus standeth: That this grace is offered to all the posterity of Abraham, without exception, that he would be their God, and they should be his people, but it is sealed only to the faithful: the virtue and efficacy thereof appertaineth only unto them of the seed of Abraham, which be of the number of Gods elect, which are predestinated, which he proveth by two examples, the one of Abraham, and the other of Isaac. Concerning Abraham: he had two sons, Isaac, and Ishmael, though Ishmael were the son of Abraham, as well as Isaac, yea, and circumcised before Isaac, had received the circumcision, yet by the ordinance of God was Isaac only reputed the son of Abraham, and the heir of the promise, and Ishmael rejected: he yieldeth this reason, because they which are the children according to the flesh, are not as children: but only the children of the promise, are accounted for the seed. Concerning Isaac also he had two sons, Esau and jacob, both they were twins, and nearer one to the other then Isaac and Ishmael, because they had both the same father and mother, yet before either was borne, one was chosen, the other refused, to show that notwithstanding the general rejection of the jews, yet God kept his promise with Abraham, forasmuch as it concerneth only those children of Abraham which are according to faith, and not according to the flesh alone, whom he predestinated before they were borne, not for any foresight of any good thing in them, but of his own good will and pleasure, because it was his will and pleasure, which in deed are in number but a few, being compared with the great multitude of them whom he hath hated, although they be of the stock of Abraham. And as for that love and hatred wherewith he loved one, and hated the other, although it be historically understood, as it is in Moses, and Malachy, consisteth of temporal and worldly blessings: yet in this Epistle of Saint Paul, it cannot otherwise be constered, then of the kingdom of heaven, and of the life to come, as Paul himself the best interpreter of himself, doth in the words which follow explain his meaning. For he showeth that the hatred of Esau was such, as the hardening of Pharaoh a reprobate, not only in this life, but also in the life to come. Moreover, he termeth them which are so hated the vessels of wrath, prepared to destruction, and them which were so loved, as jacob was loved, the vessels of mercy prepared to glory, saying: God to show his wrath, and to make his power known, doth suffer with long patience the vessels of wrath prepared to destruction, and to declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory. Furthermore, lest we should be like the jews, 
2. Cor. 3.  which when the vail was put upon Moses his face, did not look to the end of that which should be abolished: and therefore their minds are hardened, and till this day doth remain the same covering untaken away: in the reading of the old Testament we must not be ignorant that it receiveth two interpretations, the one historical, the other mystical: 
Biblioth. sanc. lib. 3. de utilitate credendi ad Honoratum, c. 3  as Sixtus Senensis, and Saint Augustine did well observe. As for example. Christ speaketh of judas in this manner: I speak not of you all, I know whom I have chosen, but it is that the scripture might be fulfilled: he that eateth bread with me hath lifted up his heel against me. 
john 13.  But if ye confer these words with the words of the prophet from whence they are taken, 
Psal. 41. 9  they do hystorically concern the person of David, and his acquaintance, and cannot be understood of Christ and judas, because Christ was without sin, but in the fourth verse of that Psalm, he saith: Have mercy on me, and heal my soul, for I have sinned against thee. Yet Christ in the new Testament doth mystically expound it of himself, & the treason of judas against his person. Likewise Peter interpreteth this saying of David, Let his habitation be void, & no man dwell therein, 
Act. 1. 54.  of judas, where in that place the prophet speaketh in the plural number, 
Psal. 69. 25  not of one, but of many, saying, Let their habition be void, and none dwell in their tents, speaking of the whole nation of the jews, that the just punishment of God should be justly inflicted upon them for crucifying of Christ, that their city should be sacked, & they dispersed by the Roman Emperor. And seeing the soundest interpretation of the scriptures, is by other places of scripture, that these blessings & cursings, love & hatred, which in the old testament are historical, are in the new testament mystical, as in this promise made to Abraham, Isaac & jacob, and their posterity, it is made manifest by the apostle, 
Heb. 11. 8.  saying: By faith Abraham abode in the land of promise, as in a strange land, as one that dwelled in tents with Isaac and jacob heirs with him of the same promise, for he looked for a foundation, whose builder and maker is god. But I come to the 2. objection.  
Rom. 9 17. 18. The Apostle writeth in this manner: For the scripture saith unto Pharaoh, for this purpose I have stirred thee up, that I might show my power in thee, and that my name might be declared throughout all earth. Therefore he hath mercy on whom he will, and whom he will he hardeneth. What then, if God hardened the heart of Pharaoh, and caused him to sin, is not God the author of sin? Nothing less, forasmuch as God is goodness itself, his very essence is good, and nothing can proceed from him, but that which is exceeding good. True it is, as the Prophet saith, 
Amos. 3.  Non est malum in urbe quod non fecit Dominus, There is no evil in the city but the Lord did it. The lord doth not only suffer the wicked to do evil, but himself is a doer, and principal agent therein. I know there be some of greater modesty than judgement in divinity, which for reverence to the person of God, do affirm, that all the actions of sathan, and the wicked, are not done by the will, but only by the permission & sufferance of God: by which opinion of theirs they fall into two absurdities: the one is, they deny his providence which doth so moderate & dispose of all things, that nothing can come to pass otherwise than he hath appointed and decreed before. The other is, they derogate much & detract from his omnipotency, as if he should suffer any thing to be done against his wil I know some have translated the lords prayer in this manner: suffer us not to be led into tentation: but the Greek text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, Led us not into temptation: so that if we be tempted, he is the leader. And likewise whereas it is written, 
Mat. 6. 13  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Rom. 1. 24▪ 26. 28.  He gave them up to their hearts lusts, unto uncleanness, and to a reprobate sense: he gave them up unto vile affections: some translated it, Permisit eos libidinibus, and he suffered them to follow their own lusts. These things as they proceed from God, are good, but in respect of the men which do them, they are evil. 
Enchir. c. 100  Saint Augustine saith: Deus bene utitur malis tanquam summè bonus, ad eorum damnationem quos just praedestinavit ad poenam, & illorum salutem quos dign praedestinavit ad gratiam. Vult peccata, non ut probet, sed ut judicium suum exequatur, sic malis instrumentis bene utitur. Vsus est judae proditione & pontificum crudelitate, ad illorum perniciem, sed ad nostram salutem. Pharaonem induravit ad suam ipsius gloriam, & ad eius poenam: sed aliud fuit illius, aliud Dei institutum. God which is infinitely good, doth use the ministery and service of them which are evil, to their damnation whom he hath justly predestinated to death, and to their salvation whom he hath predestinated to glory. He will have offences to be committed, not as if he did allow and approve them, but that by them he might execute his judgement, and so he doth make use of the evil as his instruments, himself being good. He used the treason of judas, and the cruelty of the jews, to their destruction, but to our salvation: he hardened Pharaoh, to his own glory, but for pharao's punishment. But the intent and purpose of Pharaoh, was not the same which God intended: though the action which God and Pharaoh did were the same, yet in God it was good, in Pharaoh it was evil, because the intent of them both was not the same. Sometime God causeth men to sin for their punishment, because oftentimes he punisheth one sin with an other: when man hath sinned grievously, God causeth him to commit a more grievous sin, or a punishment of his former sin, and so one sin is heaped upon an other, that at the day of judgement their damnation may be the greater, if they do not repent, As Saint Augustine observeth. As for example. 
Contra julian.  Rom. 1. The Israelites did serve the creature for the Creator, which is blessed for ever, 
Pelag. li. 5. cap. 3.  Amen. There is guilt of sin, but the Lord did punish this sin of theirs by causing them to commit an other sin, for he gave them over into a repobat sense, to do those abominations which were not convenient, as it is particularly specified in the text, and so they received the reward of their error. 
2. Thes. 2.  So likewise speaking of them which were to be seduced by Antichrist. They loved not the truth that they might be saved, that was a grievous sin, the Lord punished it with another sin, therefore God shall send them strong delusions, that they should believe lies. 
1. Reg. 22.  Micheas saw the Lord sitting upon a throne, & the host of heaven stood on his right hand, & on his left, & the Lord said: Who will seduce Achab, that he may go and fall at Ramoth Gilead? Then there came forth a spirit and stood before the Lord, and said: I will seduce him: I will go out, and be a lying spirit in the mouth of all his prophets: then the Lord said, thou shalt seduce him, and thou shalt prevail. Now therefore behold the Lord hath put a lying spirit in the mouth of all those thy prophets, and the Lord hath appointed evil against thee. Therefore in a word I answer according as it is a doctrine received in the schools. Deus est author mali, sed mali poenae, non mali culpa, quatenus est in hominibus culpa est, quatenus proficiscitur à Deo paena est, culpa non est, iustae vindictae deus author est, & Satan minister. God is the author of evil, but of what evil, our school learning teacheth us to distinguish of evils: one is a sin, the other a punishment, God is the cause we do evil, but as we do it, it is sin, as he doth cause it, it is no sin, but a punishment for our sins. And so as it is a punishment or revenge, God is the author, Satan is the executor of the same. 
Part. 1. quaest. 1. artic. 6.  Thomas Aquinas showeth, that in sin two things must be considered, which are, Actio, ac actionis vitium, res & qualitas rei, actio quatenus res & opus est, bona est, & à Deo proficiscitur, quatenus vitiosa est, non à Deo sed ab hominis natura corrupta: ut est peccatum, Deus non jubet, sed vl●iscitur. The action itself, and the fault or unlawfulness of the action, the thing itself, and the quality thereof: as for example: in the treason of judas we must observe, first, the action itself, of delivering Christ to the jews to be crucified, that in itself it was good, & proceeded from god for the redemption of mankind: the quality of that fact as it was wilful murder, so it was evil, and did proceed from the corrupt nature of judas, which was a thief, and desired thereby to enrich himself, so that the action cometh from God, in whom we have our being, and moving, but the offence cometh from ourselves, because god which causeth us to do the action, doth propose a good end and purpose which is secret and known to himself, but man which doth the action, proposeth an other end and purpose, contrary to the end and purpose which God doth propose, and therefore in man it is an offence. In the self same action, both God and the devil do work in the hearts of the wicked, & yet so that he cannot be excused, because God concurreth with them, nor yet God accused for doing that which the devil and the wicked do▪ for their doings being the same, yet they are different two manner of ways, to wit, in the end which they propose, & in the manner of their working. As for example: When the cattle of job were stolen away, 
job. 1.  in the same action were three agents, God, the devil, and the Chaldeans: but they differed in the manner of doing, because God was the author, the devil was but a minister, or executor of the will of God, and the Chaldees were the instruments of the devil to bring it to pass, as also they differed in the end whereunto they did this. For the intent of God was, only to try the patience of job, and his faith: the intent of the devil was clean contrary, to drive job to desperation: the intent of the Chaldees was neither of these, but to enrich themselves.  
What then? shall we say with the wicked: If it be so that God hath predestinated me to die the death, to what end shall I conform myself to do his will and commandments? His counsel and eternal decree cannot be altered, if he have ordained me to be saved, I cannot be damned: if he have ordained me to be damned, I cannot be saved, what course of life soever I take: for my salvation dependeth not on my endeavours, but on his decree, which must needs stand. This is like the disputation of servant of Leno the Stoic Philosopher, which when he was led to the gallows for his offence, his master coming thither, said to him: O perdite quis ad hoc te impulit? to whom he answered: O stulte philosophe, quis me hoc fatum docuit? O fool what brought thee hither? O foolish Philosopher, thou hast taught me, that whatsoever was my destiny it could not be avoided. But we which are Christians, must not be ignorant, that in matters of our salvation, God worketh by his means: as he ordaineth salvation, so he appointeth means to the attainment thereof, and these means are not to be neglected. God decreed that Abraham should be saved, therefore he gave Abraham the gift of faith, without which there is no salvation: and as he could not but be saved: so he could not but believe. For howsoever these things in respect of our knowledge are contingent, yet in respect of God's ordinance they be necessary, and can not otherwise be, because he hath so appointed. He decreed that Pharaoh should be damned, therefore he hardened his heart that he could not turn unto the Lord: for if he had turned, he had been saved. He decreed that judas should be a castaway, therefore he gave him not his grace to repent, whereas true repentance is a mean to salvation. And if he had truly repent, without doubt he had been saved. 
2. Reg. 20.  If GOD have decreed to add to the days of Ezechias, fifteen years longer, he hath also appointed that Ezechias during those fifteen years, should take his refections and bodily sustenance whereby life is preserved. Wherhfore let us for our parts follow the means which God hath appointed to salvation, as prayer, hearing, the word, receiving the Sacraments, faith, amendment of life, godly and Christian conversation, and then we may secure ourselves, that as God hath vouchsafed us the means so he hath predestinated us to salvation. But I come to the third and last conclusion.  
Christ died not effectually for all,  
Though the death of Christ were sufficient for the redemption of all mankind, yet he died not effectually for all, for as much as all men are not saved, therefore to many, that is, to them which are not saved, the death of Christ is of no effect. 
Mat. 20.  We read that many are called, but few are chosen. 
john 12,  The jews could not believe, 
john 20.  because the Lord blinded their eyes. 
Matt. 11  They do not believe, because they are none of his sheep. 
Matt. 27.  God the father hath hidden the mysteries of salvation from the wise men of the world. 
2 Tim. 2.  Everlasting fire is prepared for the wicked. 
john 17.  Some are vessels of dishonour. Our Saviour Christ saith: I pray for them whom thou hast given me out of this world, but I pray not for the world. But to them which are only called, and are not chosen, whose eyes are blinded that they should not believe, which are not Christ's sheep, which are vessels of dishonour, from whom God hath hidden the mysteries of salvation, for whom everlasting fire is prepared, to those for whom Christ doth not pray, to them the death of Christ doth nothing avail, to those his death is of no effect.  
Huberus a broacher of new and strange opinions, whereof this is one, that Christ died effectually for all, allegeth so many common places, being altogether frivolous, and nothing pertaining to the purpose, as would be tedious for me to repeat them, and I wish it would not offend your patience to hear them. Himself divideth them into three classes, as he doth term them. The first tend to this purpose: to prove that Christ died effectually for all, in a generality without exception. The second, to show that he died as effectually for Cain and judas, as for Peter and Paul, for the godly, as for the godless. The third, to show that he died for all, or else (as he saith) which is dictu horrendum, not to be spoken. Deum gravissimorum scelerum reum peragi, That God is guilty of heinous crimes. A very strange and blasphemous speech.  
His places to prove that Christ died effectually for all in a generality, 
Gen. 3.  are these that follow. 
john 16.  The seed of the woman shall break the Serpent's head: 
He●. 2.  The prince of this world is cast out: 
1. Cors 15.  By death he hath abolished him which hath the power of death, that is the devil. He shall abolish all powers, and tread all his enemies under his feet. But these things (saith he) cannot be, that the Serpent's head should be broken, that the prince of this world should be cast out, that the devil should be abolished, if yet the greatest part of men are unredeemed. Moreover, the restoring again of man, is in as ample manner as was the fall of man. 
Rom. 5. 19  But as by the disobedience of one (that is Adam) many were made sinners: so by the obedience of one (that is Christ) many are made righteous. Where, by many, all are understood: so then, as in Adam all are damned, so in Christ all are redeemed. The kingdom of Christ the conqueror, 
1. Tim. 2.  is larger than the kingdom of the devil, 
2. Pet. 3.  which is conquered. 
Rom. 8.  God willeth all men to be saved. 
Rom. 16.  He will have none to perish. He spared not his only begotten son, 
2. Cor. 5.  but gave him for all. The Gospel is preached to all nations. God hath reconciled the world unto himself, And many other places, if different in words, yet parallel to these, and in effect one and the same. Which places indeed are very sufficient to prove that Christ died for all, but not that his death appertained to all, or that he died effectually for all, but only for the believers. And therefore they are but a fallacy in Logic, called Petitio principij, they prove only that salvation is offered unto all, which we do not deny, but they do not prove that salvation is sealed to any more than to the faithful, which is the question in controversy between us.  
Besides that, some of these places are by him mistaken. For the bruising of the serpent's head, is not to be understood of the nullity or paucity of them which shall be subject to the kingdom of Satan, as though the Serpent's head being broken, and the devil vanquished, all mankind were so delivered, that all were saved, and none damned: But it is to be understood of the triumph of Christ over the devil, over sin, and over death, that as by the devil mankind was overthrown, so by man the devil should be subdued again: that as before all men were bondslaves to Satan, now Satan himself should be brought under subjection, that now he should have no more power but by Christ's permission, for as much as he hath the key of the bottomless pit, 
Apoc. 20.  and the great chain in his hand, and he bindeth the great dragon which before prevailed against us. Saint Paul maketh comparison between our fall by the first Adam, and our rising again by the second, and showeth that a greater good is derived to man by the obedience of the second, them was the punishment which was inflicted by the disobedience of the first. But how? Not as then all which before in Adam were damned, now in Christ were saved. But as in Adam all were damned, so in Christ some are saved: for if all were saved in Christ, them were no use of hell, of the devil and his angels, which are appointed for the tormenting of wicked men. But in these three respects appeareth the largeness of the benefit derived unto us by the death of Christ, above the loss which we endured by Adam's fall. First, our redemption is a greater & worthier work than our creation: Facilius est creare quam lapsos restituere, ex nihilo bonum quàm ex malo bonum facere. It is more easy to create us then to restore us, when we had declined from our first integrity, of nothing to make us good, them being evil to make us good: and therefore by our redemption a more rich treasure is heaped upon us, but so that it is to be understood of the life to come, not of this present life. Secondly, by the fall of Adam was lost a earthly kingdom, by the death of christ was gained an heavenvly kingdom, which is so much the greater benefit, by how much heaven is higher than the earth.  
Thirdly, although before the fall of Adam the righteousness of man was pure and perfect, now it is full of imperfections: it was then inherent, 
Rom. 7.  it is now but only by imputation (for as Paul speaketh of himself, in me, that is my flesh, dwelleth no good) yet that righteousness which was in man before his fall, had not only annexed unto it Possibilitatem peccandi, Possibility to sin, but also Proclivitatem ad peccatum, It was very prone and apt to sin, and continued in him but a very short time, but the righteousness which we shall be endued withal by the death of Christ, in the life to come shall far exceed, because it shall also be inherent in us, and that not for a season, but for ever, and it shall have all possibility of falling taken away. So that in a word, where the Apostle saith: By the disobedience of one man, many are made sinners, by many he meaneth all: but where he sayeth, by the obedience of one many are made righteous, by many he meaneth not all, but some: yet we gain more by Christ's death, then by Adam's fall, I mean we which are redeemed, but the greatness of this benefit bestowed upon us by his death, doth not consist in the multitude of them which are to be saved, but in the great prerogative given to the paucity of them which are saved. 
Mat. 7.  For, if we weigh the number, strait is the gate which leadeth to life, and few there be that find it, but broad is the way which leadeth to destruction, and many there be that enter in.  
In his second order of common places, he cometh nearer to the purpose, to show that Christ died effectually for them which are damned in as much as they were by him redeemed, but afterward voluntarily, & by their own free will they made an apostasy, and renounced this benefit of their redemption, whereof they were once made partakers. His places are these, and others like unto them: 
Heb. 6. 4.  For it is impossible, that they which were once lightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, if they fall away, should be renewed again by repentance, seeing they crucify again to themselves the son of God, and make a mock of him. Do ye not know that ye are the Temple of GOD, 
1. Cor. 3.  and that the spirit of GOD dwelleth in you? If any man destroy the Temple of God, him will God destroy, for the temple of God is holy which you are. 
1. Cor. 8. 11.  Through they knowledge shall the weak brother perish, 
2. Pet. 2. 1.  for whom Christ died. False prophets shall bring in damnable heresies, denying the Lord that hath bought them, and bring upon themselves swift damnation. He that hath not these things is blind, 
2. Pet. 1. 9  and hath forgotten that he was purged from his old sins. 
Gal. 5. 4.  Ye are abolished from Christ who so ever are justified by the law, 
john 15.  ye are fallen from grace. 
Rom. 11. 12.  I am the true Vine, and who so abideth not in me is cast forth. Behold the bountifulness of God towards thee, if thou continue in his bountifulness, or else thou shalt be cut off.  
Upon which common places he inferreth this conclusion: They once believed, they were lightened, they received the knowledge of the truth, they were made partakers of the holy Ghost, tasted of the heavenly gift, were washed, sanctified, made the temples of God, the members of Christ, the Lord bought them. Therefore they were redeemed, and Christ died effectually for them, and that they are not saved, it is not any decree of God from everlasting, but the free will which was in themselves, that being redeemed, they renounced the benefit of their redemption, when it was in their power to have received it. To these places I answer: That indeed in outward appearance they were washed, sanctified, redeemed, made the members of Christ, and Temples of the holy Ghost, but not in truth and in verity, for as much as they which are indeed the children of God, can never revolt and start back from the faith, and their state of salvation. Our Saviour saith: 
john 10.  My sheep hear my voice, and I know them, and they follow me and I give them eternal life and they shall never perish, neither shall any pluck them out of mine hand, my father which gave me them is greater than all, and none is able to take them out of my Father's hand. And the Apostle sayeth of the false prophets: they went from us, 
1. joh. 12. 19  but they were not of us, for if they had been of us, they would have continued with us, but this cometh to pass, that it might appear that they were not all of us. And concerning free will which he affirmeth to be the cause of their apostasy, the time will not permit me to say much, only this in a word: The will of man is neither as the Eagle which always with steadfast eyes beholdeth the brightness of the Sun, neither as a stone which always falleth down from the top to the bottom, for neither doth it always soar up aloft, nor decline to the centre, but sometime it is in divine contemplation, some times again it meditateth upon vanity. It is not dead, & yet it liveth not: it is not blind, and yet it seethe not: as the seed sown in the ground is not consumed, and yet it springeth not up without the warmth and comfort of the Sun: as the eye in darkness is not blind, and yet it neither liveth nor seethe, without the especial grace of God.  
There are three sorts of agents: the one is ex Placito, and that is God: the other is, ex necessitate, and that is nature, than there must needs be a third, which consisteth in a mediocrity between them both: for, Positis extremis ponuntur & Media. No man is good against his will: so no man hath power to will any thing that is good, unless God give him the will. 
jer. 10.  For as the Prophet speaketh. The way of man is not in himself, neither is it in man to walk and direct his steps. We are not of ourselves sufficient to think a good thought, as of ourselves, 
1. Cor. 3.  but all our sufficiency is of God. 
john. 6.  No man cometh to Christ unless his father draw him. 
Rom. 7.  What good I would do that do I not: the evil which I would not do, that do I, (saith the Apostle.) But there is a school distinction between compulsion and necessity: For, Qui necessariò peccat, nihilominus voluntariò peccat. Though man cannot choose but offend, yet he is willing to offend, but that is no liberty, or freedom of his will.  
In the third he doth not so much dispute against the question, as blaspheme against the majesty of God. As, if all mankind be not redeemed by Christ, neither was by his decree ordained to life, that he may be justly accused of notorious cruelty an injustice, his words are, Immensae iniusticiae, doli, crudelitatis, omnium flagitiorum quae saevissimo competunt tyranno, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They be such reproachful words, that you may blush to hear them, and I, when I do but think of them. 
job. 4.  I may say with job: Fear cometh upon me, and dread, which causeth all my bones to tremble. I am ashamed to repeat them in English, because I would not defile your religious ears. He doth (saith he) moreover, condemn men their cause being not heard: or if it be heard, himself doth enforce them to offend, and leadeth them into snares to be entrapped, he doth punish them for the contempt of that benefit of their redemption, to whom he never meant that it should appertain: he is like an householder which chasteneth his family for refusing their dinner, for whom no dinner was ordained: like the master of a feast, which inviteth guests to his Table, but entertained a very few of them, and entreateth the most of them hardly when they come thither: he did when he wept over jerusalem, Fundere lachrymas Crocodili, that he was not verus, but mendax, and periurus. To these ungodly and irreligious speeches, derogatory to the highness and majesty of the Son of God, I say with Saint Paul, 
1. Cor. 15.  Evil words corrupt good manners, 
Epist. jud.  and with Michael the Archangel, when he disputed with the devil about the body of Moses, the Lord rebuke thee. But to come to the reasons which he allegeth, setting aside his blasphemous words, he argueth in this manner: To hold with Caluin, that Christ died not to save all, but only those which in his will be had predestinated, were plain Mahometism, Paganism, Sarasanisme. For first, that were to take away all comfort, which is derived unto us by the passion of Christ, to annihilate the virtue of his death, to overthrow the foundation of faith, for faith cannot stand being grounded upon particulars, the universality of the redemption of mankind being denied, because then every man in particular may doubt of himself, whether Christ be his Redeemer or no, when it is held that he hath redeemed but a few. Secondly, it were to abolish the ministery of the Gospel, for as much as the duty of the Minister of God's word is to preach repentance, and to pronounce remission of sins through Christ unto all, to minister the Sacraments to all, and not to a few. To these absurd conclusions, I may say with Jerome: 
Ad C●●siph. adver.  Sententias vestras prodidisse, refutasse est. The very recital is a sufficient confutation of their absurdities. 
Pelag. c. 4  For what man but meanly instructed in the rudiments of Christian Religion, can be ignorant that faith is grounded upon the truth of God's promise in his son jesus Christ, but the application thereof must not be made to all in general, but to every one in particular by his own self? For, a true, lively, and justifying faith of a Christian man, is thus defined: To be a sure and certain knowledge of the love of God towards himself, which being grounded upon the truth of God's promise in Christ is revealed and sealed by the holy Ghost. And that is it which the Prophet speaketh, 
Habak. 2.  justus sua fide vivet. The just man shall live by his own faith: and the Apostles Creed beginneth Credo, I believe, not Credimus, We believe. And job saith of himself in particular: 
job. 19  I know that my redeemer liveth, that though worms destroy this body, yet I shall see God in my flesh. 
Rom. 8.  The spirit of God beareth witness with our spirit that we are the children of God. 
Gal. 4.  Because (saith Paul) ye are sons, God hath sent the spirit of his son into your hearts, which crieth Abba, father. So that every true Christian may by this doctrine of predestination, that Christ died only for them whom he hath predestinated before, comfort himself that he is one of them which are predestinated, forasmuch as he believeth, & the spirit of God which is within him, even that spirit of comfort, doth witness to his spirit that he is the son of God, and therefore assure himself of his own salvation, without entering into the secrets of God, to judge of other men whether they shall be saved or no. As for the ministery of the Gospel, it continueth the same which it was ever from the first institution. For though few are chosen, yet many are called, and only God knoweth who are his. Therefore the Minister must preach salvation to all, Paul must plant, Apollo must water, and leave it to God to give the increase, Peter must cast his net into the sea, and leave to God the success of his labours. The Ministers of God's word must do as the servants of the great king, when he made a marriage for his son, which went out into the high way, and invited all without exception, even every one whom they could find, both good and bad, and bid them to the wedding. As God suffereth the sun to shine, and rain to rain upon the bad, as well as the good, with all indifferency. No man knoweth whom God hath called, or at what hour he will call men, or whether he will call them or not, and therefore we must not refuse to do our endeavour, we must not despair of any man's conversion unto the faith, or perseverance after his conversion in the faith. And because God hath two wills, one secret, and known to himself alone, the other revealed in the scriptures, and imparted to us: in his secret will he will have some to be saved: in his revealed will he commandeth that the Gospel should be preached to all, we must not inquire after his secret will, which is known only to himself, but his revealed will which is known to ourselves: for that servant which knoweth his master's will, and doth it not, shall be beaten with many stripes. Thus counseling every one that will enter into the consideration of such deep points of divinity, that they would sapere, non altum, but ad sobrietatem, that they would be wise, but with sobriety, and confess with saint Paul: 
Rom. 11.  O the deepness of the riches, both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out? For who hath known the mind of God? or who was his counsellor? (We must not demand reason in matters of faith, because faith goeth beyond reason) I conclude with the godly Meditation of saint Augustin: Miserum me, quo modo sic induruit cor meum, 
Chap. 30.  ut oculi me● non indesmenter fundant flumina lachrymarum dum servus sermocinatur cum Domino, homo cum Deo, creatura cum creatore, qui factus est limo ex cum eo qui omnia fecit ex nihilo? Wretched man that I am, how is my heart hardened like the Adamant, that mine eyes do not power out streams of tears to consider that the servant expostulateth with his master, man with God, the creature with the Creator, he which is made of the mould of the earth, with him which made all things of nothing. To him one invisible and immortal God, the father, the son, and the holy Ghost, be all glory, and honour, for ever and ever, Amen.  
FINIS.