A
CHRISTIAN AND
PLAINE TREATISE OF
THE MANNER AND ORDER
OF PREDESTINATION, AND OF
THE LARGENESS OF GODS GRACE.
FIRST WRITTEN IN LATINE
BY THAT REVEREND AND FAITHFUL
SERVANT OF GOD, MR. W. PERKINS, LATE PREACHER OF THE WORD IN CAMBRIDGE.
AND
CAREFULLY TRANSLATED INTO ENGLISH BY FRANCIS CACOT
AND THOMAS TUKE.

Rom. 8. verse 29, 30.

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

Moreover, whome he predestinate, them also he called,
and whome he called, them also he justified, and
whome he justified, them, he also glorified.

LONDON,
Printed by John Legatt, Printer to the University of Cambridge.
1617.

TO THE RIGHT WORSHIPFUL,
SIR PETER BUCK, KNIGHT; AND TO THE
VIRTUOUS LADY HIS WIFE, GRACE AND PEACE FROM GOD OUR FA-
THER, AND FROM OUR LORD JESUS CHRIST.

RIGHT Worshipful amongst the manifolde points of Christian Religion, the truth of the Doctrine concerning Predestination, is worthy serious and sober study, for the sound understanding thereof. For first, it is something difficult and obscure. Secondly, because it is by some eagerly impugned, as a frivolous and foged invention of mans braine. Thirdly, divers opinions have passed from divers men diversly, about this one point; whereas notwithstanding there is but one truth, and one definite and constant sentence to be found in holy writ concerning it. Fourthly, this one doctrine doth give very good evidence, and an ample Demonstration of Gods infinite mercy, and exact justice. Fiftly, it affordeth some taste of his profound and impenetrable counsel. Sixtly, it doth notably manifest his admirable wisdom and policy, and the incorruptible purity of his nature, who wisely disposeth all things, and useth even evils without injustice; and the least receipt or infusion of corruption; and all the manifestation of the glory of his Name, and of the splendour of his renowned properties. Seventhly, it confoundeth the common cavil of many desparate and infatuated Atheists, who would make Gods Predestination the pillar of their sensual security, and secure sensuality. Lastly, it ministreth exceeding comfort unto those, who renouncing the kingdom of Sin, do live like Saints in the kingdom of Grace. First, because it is not possible for any such to sin with full consent of heart. Secondly, because no personal merits are required of them. Thirdly, because the Spirit of God abideth in them, who is busy within the hive of their hearts as a Bee, and worketh them like waxe. Fourthly, because God hath eternally predestinated them to eternal joyes, and those also incomprehensible and ineffable. Fiftly, because God hath in abundance vouchsafed that to them being but an handful, which he hath denied to whole heapes besides. Sixtly, for that they being elected, can in no wiseperish, For the counsel of the Lord shall stand for ever, Psa. 33. 11. And he loveth them with an everlasting love, Jerem. 3. 4. Though a Mother should forget her Childe, yet he will not forget them, for he hath graven them upon the palme of his hand, Isa 49. 15, 16. Therefore he will confirme them unto the end, 1. Cor. 1. 18. And by his power keepe them unto salvation, 1. Pet. 1. 5. He will love them constantly, though he visit their transgressions with rods, Psal. 89. 32, 33. He will never turne away from them, though he take them by the necke (as Job speaketh) beat  them, though he cut their reines and breake them, and though he poureth their gall upon the ground, and runneth upon them like a Giant. Joseph did affect his brethren entirely, though he spake roughly to them. He may also sometimes let them fall, as a loving Nurse may her childe,  but he will lift them up againe; therefore howsoever they may fall, yet they shall not fall away. Indeede they may leave their first love, as the Church of Ephesus did; but they shall never leave to love at all, if ever they loved truly. For (as Paul saith) Love doth never fall away, it may bee lessened,  but it cannot be lost. In like manner, their faith may bee covered, as the Son with a dusky cloud in a gloomy day: or as the trees are with snow sometimes in winter; but yet it continueth firmely fixed (though now and then eclipsed) in the sphaere of the heart, and keepeth sap in the roote. For the righteous man is as a tree planted by the rivers of waters, Psal, 1. 3. And is built by that great builder of heaven and earth upon a rocke, Mat. 16. 18. These comforts will this one doctrine afford, being throughly pondered and understood. And no doubt these and the like considerations moved that holy and learned man of blessed memory, to publish this present treatise for the benefit of the Church, and the same have also incited us to turne it out of the tongue wherein he wrote it, into the English, for their profit who are ignorant in the other; and the rather, because it is contrived and penned very plainely, soundly, and succinctly, as the subject will permit. The which (Right Worshipful) assuring our selves of your unfaigned love unto the truth, we do present and dedicate unto you, in token of deserved gratitude, for undeserved kindness, not doubting of your courteous and kinde acceptance. And thus we humbly take our leaves, recommending you, and all yours to the protection of Jehova, Rochester, this 19. of February. 1606.

Your Worships in all duty, FRANCIS CACOTT, and THOMAS TUKE.

MASTER PERKINS HIS
EPISTLE TO THE READER.

THE Doctrine of Predestination and Gods grace is to be founded upon the written Word of God, and not upon the judgements of men. For as Hilary saith will, God  can not be understood but by God: And againe, We must learne of God, that we are to understand of God, because he is the only Author of our knowledge of him. It is also requisite that this doctrine agree with the grounds of common reason, and of that knowledge of God which may be obtained by the light of nature; and such are these which follow.

1 GOD is always just, albeit men do not understand how he is just.

2 GOD is not governed of, muchless doth he depend upon second causes, but doth justly order them, even then when they worke unjustly.

3 GOD worketh wisely, to wit, propounding unto himselfe a certaine end: he is ignorant of nothing: he doth not will or decree that which he can not effect: he doth not idely behold what shall be, or what may bee done, but he disposeth all things unto his glory; and therefore he hath decreed to do so.

4 GOD is not changed: and those things which are changed, are not changed without his unchangeable decree, all circumstances being certaine and sure.

5 The secret and unsearchable judgements of GOD are to be honoured and acknowledged. Augustine,  It moveth me (thou sayest) that he perisheth: and another is baptized: it moveth me, it moveth me as a man. If thou wilt heare the truth, it also moveth me, because I am a man. But if thou beest a man, I am also a man: let us both heare him that saith, O man! Verily, if we be therefore moved, because we are men, the Apostle speakes to humane nature it selfe being weake and feeble, saying: O man, who art thou which pleadest against  GOD! Shall the thing formed say to him that formed it, Why hast thou made me thus? If a beast could speake, and did say to God, Why hast thou made him a man, and me a beast? mightest thou not justly be angry, and say, O beast, who art thou? And thou art a man, but in comparison of God, thou art a beast.

6 No good thing can be done, unless GOD doth absolutely will and worke it: and we do that which is good, so far forth as God doth worke in us more or less.

7 No evil can be avoided, unless GOD do hinder it: and we avoid evil, so far forth as God doth more or less hinder it.

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

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

10 Not a part only, but the whole governement of the world, and the execution of justice, is to be ascribed to God, as to the Author.

I do now exhibite unto thee a view and picture of this doctrine, composed of these principles, and do publish  the same, that I might to my power, helpe out * those that sticke in the difficulties of this doctrine of Predestination: and that I might cleare the truth, that is (as they call it) the Calvinists doctrine, of those reproches which are cast upon it: and that I might mitigate and appease the mindes of some of our Brethren, which have been more offended at it then was fit. For I do willingly acknowledge and teach universal redemption and grace, so far as it is possible by the word. My minde is to pursue after peace, which is departing from us: and I would have all men so interpret my fact.

I alleadge the testimonies of the Ancient every where, not but that even one evident perspicuous sentence of Sacred Scripture, concerning any point of Doctrine and Faith, is of more value and force, then all the testimonies of the Doctors and Schoolemen: but because I holde it necessary, that there should be had an example of consent and concordin that doctrine, which is expounded in holy bookes, and is propagated to all posterity. And I hope, I shall sufficiently persuade an indifferent Judge, that these things have not been lately hatched at home, which we deliver in our congregations and Schooles, but that we have also derived and fetched them from the Fathers themselves.

William Perkins

THE ORDER OF PREDESTINATION IN THE MINDE OF GOD, AS NEAR AS
THE AUTHOR COULD COLLECT IT OUT OF THE SCRIPTURES.

Predestination is the counsel  of God touching the last end  or estate of man out of this temporal or natural life. For as touching natural life we are all alike: and this kinde of life is in the counsel of God only a preparation and step unto the spiritual and heavenly life. The supreme ende of Predestination is the manifestation of Gods glory, partly in his mercy, and partly in his justice. And this hath beene the doctrine of the Fathers.  Saint Augustine saith, that one of these two societies of men, which we mystically call two cities,  is that which is predestinated to reigne eternally with God: and the other to suffer eternal punishment  with the devil. Fulgentius saith also, That in Gods predestination there is prepared either a merciful remission of sins, or a just punishing.  And Gregory saith, That God being a just Creator unto all after an admirable manner, hath foreelected some, and forsaken others in their corruptions. And the more learned Schoole men use to say, that God for the more full manifestation of his perfection, hath predestinated some in manifesting his goodness by the rule of mercy; and damned others, in representing  his perfection by the rule of justice.

The common meanes of accomplishing this counsel is twofold; the creation, and the permission of the fall. Creation, is that by which God made the whole man of nothing according to his owne image; but yet changeable, and endued with a natural life. The permission of the fall is, whereby God did justly suffer Adam and his posterity to fall away, in that he did not hinder them when he was able, as being indeed bound to none to hinder. And God is said not to hinder evil,  when he ceaseth after a sort from his operation, not illuminating the minde, and not inclining the will to obey his voice. This permission of the evil of fault is by Gods foreknowledge and will, but yet only for the greater good of all: which would bee hindered if God did not suffer evil. For if there were not sin, there should bee no place for the patience of Martyrs, and for the sacrifice of Christ offered upon the cross, which doth infinitely exceede all the sin of the whole world. Augustine saith well: God hath judged it better to do good with evils, then to permit no evil to bee. In like manner Gregory saith: In his severe judgement he suffereth evil to be done, but withall he  doth in mercy fore: cast, what good things he may bring to pass by these evils, which he doth ordaine by his judgement. For what greater sin is there then that by which we do all die? and what greater goodness then that by which we are delivered from death? And doubtless but that Adam sinned, our Redeemer should not have taken our flesh upon him. —Whiles God was to be borne man, the Almighty did fore see that he would make of that evil, for which they were to die, a good which should bee greater then that evil. The greatness of which good what faithful man is there who doth not see how wonderfully it doth excel? Surely great are the evils which we suffer by the desert of the first fault: but what faithful man would not rather endure worse then to bee without so great a Redeemer? And in this respect elsewhere he calleth the fall of Adam, foelicem culpam, a happy fault. That which I have said of the permission of the fall, I do also say of  the fall permitted; saving that the permission is a meanes of the decree by it selfe, but the fall is a meanes (of accomplishing the decree) only by the ordination of God, who drawes good out of evil.

This fall permitted commeth not to pass but God willing it, neither doth it come to pass contrariwise or otherwise then God permitteth, neither can it any further bee then he doth permit. Yet the will of God is not the cause of the fall, but the will of man left unto it selfe by God, and moved by the Suggestion of Satan; which will appeare by this similitude: I build a house subject to change and falling, which notwithstanding would continue many yeares, if it might bee free from the annoyance of windes: yea, if I would but underproppe it, when the storme commeth, it would continue stable. But as soone as the windes begin to rage, I do not underproppe it, and it is my will not to underproppe it, because it is my pleasure so to do; thereupon the house being weather beaten falleth downe. I see the fall, and in part I will it, because now when I could very easily have hindered the fall, yet I would not. And although thus far I do will the fall, in so much as it is my will not to hinder it: yet the cause of the fall is not to bee imputed unto mee, that did not

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underproppe it, but to the windes which cast  it downe. So God leaving Adam unto himselfe, that he might be proved by tentation, and that it might appeare what the creature is able to do, the Creator ceasing for a time to helpe and guide, is not to be accounted the the cause of this fall. For he did not incline the mind to sin, he did not infuse any corruption, neither did he withdraw any gift, which he did bestow in the creation: only it pleased him to deny or not to confer confirming grace. The proper cause of the fall was the devil attempting our overthrow, and Adams will, which when it began to be proved by tentations, did not desire Gods assistance, but voluntarily bent it selfe to fall away.

Predestination hath two parts, the decree  of election, and the decree of reprobation. So Isidore saith: There is a double predestination, either of the elect untorest, or of the reprobate unto death: and both are done by God, that he might make the elect always to follow after heavenly and spiritual things, and that he might suffer the reprobate, by forsaking them, to bee delighted always with earthly and outward things. And  Angelome saith: Christ by his secret dispensation hath out of an unfaithful people predestinated some to everlasting liberty, quickning them of his free mercy: and damned others in everlasting death, in leaving them by his hidden judgement in their wickedness.

The decree of election is that whereby  God hath ordained certaine men to his glorious grace, in the obtaining of their salva on and heavenly life by Christ.

In the decree of election according to  Gods determination, there is (as we conceive) a double act. The former concernes the end, the latter concernes the meanes tending to the end. This the holy Ghost seemeth to me to have taught very evidently, Rom. 9. 11. That the purpose which is according to election might remaine. Here we see that Paul distinguisheth Gods eternal purpose and election, placeth in his decree a certaine election in the first place before the purpose of damning or saving. And in Rom. 8. 29, 30. Those which he knew before, he also predestinated to be made  like to the image of his son—. Whom he predeo stinated, them also he called. In which words Paul distinguisheth betweene the decree, and the execution thereof, which he maketh to be in these three, Vocation, Justification, and Glorification. Moreover he distinguisheth the decree into two acts, foreknowledge, whereby he doth acknowledge some men for his owne before the rest, and predestination, whereby he hath determined from eternity to make them like unto Christ. In like manner Peter teacheth. 1. Pet. 1. 2. where he saith, that the faithful are elected according to the foreknowledge of God the father unto sanctification of the Spirit. If any man shall say that by foreknowledge in these places we must understand (as many would) the foreknowledge or foreseeing of future faith, he is manifestly deceived. For whom God foreknew, them he did predestinate that they should bee like to Christ, that is, that thy should be made just, and the sons of God: for Paul addeth, Rom. 8. 29. That he might be the first borne among many brethren. But those which are predestinated to be just, and to be the sons of God, are also predestinated to believe, because Adoption and Righteousness are received by faith. Now we cannot rightly say, that God doth first foreknowe that men will believe, and after wards predestinate them to believe; because that God hath therefore foreknowne that those shall believe, whom he did foreknow would believe, because he did decree that  they should believe. So Justin Martyr calleth those elect, who were foreknowne that they should believe. And Lumbard. Whome he hath foreknowne,  them he hath predestinated, that is, by grace conferred he hath prepared that they should believe the word preached. Moreover, the word (know) when it is given unto God speaking of the creature, doth very often signify to imbrace or approve. Psal. 1. 6. The Lord knoweth the way of the righteous, but the way of the wicked shall perish, Matth. 7. 23. Depart from me ye workers of iniquity, I never knew you. Furthermore, the prescience purpose of God are by the holy Ghost put for one and the same thing. 2. Tim. 2. 19. The foundation of God remaineth sure, The Lord knoweth who are his. Rom. 11. 2. Those whom God foreknew are said to bee elected according to the election of grace, verse 5. And therefore the foreknowledge mentioned by Paul doth not signify the foreknowledge of faith, or of any other virtue in those which are to bee elected. It is also the judgement of Augustine. that predestination is sometimes  understood by prescience, even in the fore said place. Hath God cast away his people which he knew before? And he saith that, Those that are sons in Gods foreknowledge, whose names are written in their fathers register, so as they shall never  bee rased out. Cyril saith also that Christ knoweth his sheepe, electing and foreseeing them unto everlasting life. As the Apostle saith, Rom. 11. 12. God hath not cast away his people which  he knew before. For as the Lord is said not to know those whom he doth reject: as when he answered the foolish virgins saying, Matth. 25. 12. Vertly I say unto, I know you not: so he is rightly said to know those, whom he doth predestinate and foreappoint  unto salvation. And Thomas expoundeth that place in the 8. to the Romanes after this sort: Whom he foreknew in his knowledge of approbation, those he hath also predestinated: And he will also have an effectual will of conferring grace to be included in the knowledge of approbation.

In the decree of election the first act is a purpose, or rather a part beginning of the divine purpose, whereby God doth * take certaine men which are to be created, unto his Eee4

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everlasting love and favour, passing by the  rest, and by taking maketh them vessels of mercy and honour: and this act is of the sole will of God, without any respect either of good or evil in the creature. And God doth wrong none, although he choose not all; because he is tied to none: and because he hath absolute soveraignty and authority over all creatures. We that are but men give leave unto men, especially unto our friends, to do at their pleasure in many things as they themselves list, and to use their owne discretions. The rich man is kinde to which poore person he pleaseth; and of beggers he doth adopt one, and will not adopt another, and that without offering any injury. Now that liber ty, which we yield unto man, must much  more be granted unto God.

The second act is the purpose of saving or conferring glory, whereby he doth ordaine or set apart the very same men, which were to fall in Adam, unto salvation and celestial glory. This act is in no wise to be severed from the former, but to bee distinguished in the minde (for orders sake, and for the better unfolding of it:) for as by the former men were ordained unto grace, so by this latter the meanes are subordained whereby grace may bee conferred and manifest: and therefore this latter maketh a way for the execution and accomplishing of the former. Moreoever, this act hath no inward impulsive cause over and beside the good pleasure of God: and it is  with regard to Christ the Mediator, in whom all are elected to grace and salvation; and to dreame of any election out of him, is against all sense: because he is the foundation of election to be executed, in regard of the beginning, the meanes, and the end. Lastly, this act is not of men to be created as was the former, but of men falne away. Therefore in this act God respecteth the corrupted mass of man kind.

Furthermore, in this second act there are five degrees, the ordaining of a Meadiatour, the promising of him being ordained, the exhibiting of him being promised, the applying of him being exhibited, or to bee exhibited,  and the accomplishment of the application. It is not unlike which Bernard saith, The kingdom of God is granted, promised, manifested, received. It is granted, in predestination, promised in vocation, manifested, in justification,  enjoyed or received in glorification.

The ordaining of a Mediatour is that, whereby the second person being the Son of God, is appointed from all eternity to bee a Mediatour betweene God himselfe men. And hence it is, that Peter saith, that Christ  was foreknowne before the foundation of the world. And well saith Augustine, that Christ was predestinated to bee our head. For howsoever as he is (λογὸς) the substantial word of the Father, or the Son, he doth predestinate with the Father, and the holy Ghost; yet as he is the Mediatour, he is predestinated himselfe.

The promising is that, whereby Christ being from eternity ordained for the salvation and spiritual life of men, is revealed and offered unto them, together with grace to be obtained by him: this promise is universal in respect of all and every one that do believe: Joh. 3. 16. God so loved the world, that he hath given his only begotten Son, that every  one that believeth in him should not perish. John. 6. 47. He that believeth in me hath life everlasting. Matth. 11. 28. Come unto me all ye that are weary and laden, and I will ease you. Mark. 16. 16. He that shall believe, and be baptized, shall bee saved; but he that will not believe shall bee damned, Act. 10. 43. That through his name all that believe in him, shall receive remission of sins. Act. 13. 39. By him every one that believeth, is instified. Rom. 1. 16. The Gospel is the power of God to salvation to every one that believeth. Rom. 10. 4. Christ is the end of the law for righteousness unto every one that believeth. Gal. 3. 22. The Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ should bee given to them that believe.

With the promise there is joined an exhortation, or commandment to believe: which is more general then the promise; because the promise is made only to believers; but the commandment is given to believers unbelievers also. For the elect are mingled with the wicked in the same assemblies: and therefore the Ministers of the Gospel ought indifferently to exhort all and every one to repent, considering that they are altogether ignorant, who and how many be elected, and bee to be converted: More over, God by exhortations to repentance.  meaneth to leave those without excuse, whom he doth see will never repent. So Abbot loachim saith: It behooveth them to preach for the elects, sake and to declare unto men the words of life, that their light may shine before men, and that they may fatten the hearts of the elect, by annointing them with the oile of spiritual doctrine: but for the reprobate, ligare aquam caelo, to ty the water in the cloudes. And againe, Lest the reprobate should have excuse, and for the elect  which are among them, the messenger himselfe shall bee sent, who doth not only preach this in secret as it were for feare, but crieth also with a loud voice, which may bee heard far off, and of all men also. Some are wont to say, that Gods commandment by this meanes doth overth wart his decree: because he commandeth that, which he willeth not to effect. But I answer, first, that God in his commandments and promises doth not utter whatsoever he hath decreed, but doth in part only so far forth propound his will, as he knoweth it expidient for the salvation of the elect, and the governing of all. By his commandements, therefore he showeth what he liketh, what he willeth that we should do to him,

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not what he will do to us or in us. And God  who willeth not all things alike in all, doth will conversion in some only in respect of approbation, exhortation, and meanes: in others he willeth it also as touching the decree of working it. Here is no disagreement in the wills, but sundry degrees of willing in regard of us, according to which God is said both to will and to nill.

Secondly I answer, that the revealed will  is never contrary to the will of his good pleasure, or to the decree of God, (with the which it doth always agree, both for the beginning, as also in the end and scope) but that it is notwithstanding often divers, and that in show it seemeth sometimes contrary, if we consider  the manner wherein it is propounded. God  commanded Isaiah to declare unto Ezechiah his death; and he did also denounce destruction unto the Ninivites within forty days: and yet he had decreed to put neither of them both in execution. The humane will  of Christ did with an holy dissention in some sort will deliverance from the agony of death, which notwithstanding the divine willed  not. Abraham prayed without doubt by divine inspiration, and therefore with faith, that the Sodomites might be spared, and yet he knew that in Gods decree they were appointed to destruction. Neither must this seeme strange; for one good thing as it is and remaineth good, may bee different from another  thing that is good. Thirdly, thou bidst thy debter pay his debt, though in the meane time thou doest not make him able: why may not God therefore for just causes command that, which he himselfe will not do?

The exhibiting of the Mediatour is that,  whereby the Son of God being borne man in the fulness of time, doth pay the price of redemption to God for the sins of men. The virtue and efficacy of this price being paid, in respect of merit and operation is infinite; but yet it must be distinguished, for it is either potential or actual. The potential efficacy is, whereby the price is in it selfe sufficient to redeeme every one without exception from his sins, albeit there were a thousand worlds of men. But if we consider that  actual efficacy, the price is paid in the counsel of God, and as touching the event, only for those which are elected and predestinated. For the Son doth not sacrifice for those, for whom he doth not pray: because to make intercession and to sacrifice are conjoined: but he prayeth only for the elect and for believers, Joh: 17. 9. and by praying he offereth himselfe to his Father, vers. 19. For (as Illyricus hath well observed) this whole prayer in the 17. chapter is indeede (as he speaketh (an oblatory expiatory prayer, or (as the Papists call that blasphemous forme) a Canon or rule of sacrifice, by which Christ hath offered himselfe a sacrifice to the Father for the sins of the world. Therefore the price is appointed and limited to the elect alone by the Fathers decree, and the Sons intercession and oblation. Secondly, Christ bare their person, and stood in their roome upon the cross, for whom he is a Mediatour: and consequently, whatsoever Christ did as a Redeemer, the same did all those in him, and with him which are redeemed: Christ dying, rising againe, ascending, sitting at the right hand of the Father, they  also die with him, rise againe, ascend, and sit at the right hand of God. Now that all these things can be truly said of the elect only, and of such as believe, I prove it thus. To say that any one of the wicked, which are to perish for ever, is raised up in Christ rising again, is flat against the truth; because the raising up of Christ is (that I may so speake) his actual absolution from their sins, for whom he died; for even as the Father by delivering Christ to death, did in very deede condemne their sins imputed unto Christ, for whom he died; so by raising him up from death, even ipso facto he did absolve Christ from their sins, and did withall absolve them in Christ; but being absolved from their sins, they shall not perish, but be saved. Therefore that wicked man which perisheth for his sin, cannot be said to have risen againe with Christ; and therefore Christ did not beare his person upon the cross. Thirdly, the expiatory sacrifice sanctifieth those, for whom it is a sacrifice, as the holy Ghost plainly and absolutely avoucheth, Hebr. 9. 13, 14. The sacrifice and sanctification appertaine to the same persons: and Christ is their perfect Saviour, whom he saveth, not only by meriting their salvation, but also by working it effectually. But Christ doth sanctify only the elect and such as believe, therefore he was a sacrifice only for them. And this was the judgement of the ancient Church in this point. Augustine saith, He which spared not his owne Son,  but gave him for us all, how hath he not also with him given us all good things? but for what us? for us  which are foreknowne, predestinated, justified, and glorified. Againe, Those whome he pleased to  make his brethren, he hath released and made fellow heires. Cyrill saith, If God who is most worthy, was in the flesh, he was of right sufficient to redeeme the whole world. Againe, The Lord Jesus separating his owne from those which were not his, saith, I pray only for those which keepe my word, and carry my yoke. For he doth make them alone, and that justly, partakers of the benefit of his mediation, whose Mediatour and high Priest he is. Gregory saith, The Author of life gave himselfe  to death for the life of the elect. Againe, The Lord will redeeme the soules of his servants, to wit, with his precious blood, because he which believeth rightly in him, is redeemed from the due thraldome of his sins. Sedulius: All things are restored which are in the earth, seeing that the men  themselves, who are predestinated unto eternal life, are renewed from the corruption of the old

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man. Bede: The flesh of the Lord is furnished with   spiritual virtue, that it might bee a sweete savour sufficient for the salvation of the whole world. Againe, Our Lord and redeemer, to the elect—  whom he knew to be placed in his flesh: yea and to us also, whom he foresaw should believe in the last times, he hath procured the remedy of salvation by  his death and resurrection. Joachim the Abbat: The word All, which for the most part is universal, doth not always signify so much as it seemeth,  as in that place, When I shall be lift up I will draw all things to my selfe. And by him he was pleased that all things should bee reconciled in him. It seemeth  that in these places Elect Things only are understood. Angelomus: What other nation is there in the earth besides the elect people, for which God the Son of God vouchsafed to come into this  world, as it were into Aegypt? that taking upon him the forme of a servant, he might with the merchandize of his blood redeeme unto himselfe an  acceptable people zealous of good workes. Rupertus; In that houre he washed those only from sin, whom his death findeth faithful, whether dead  or living. Againe, The passion of Christ is the judgement of the world, that is, salvation severing the whole number of the elect, which were from the beginning of the world to the houre of the same passion, from the reprobate. And the casting out of the Prince of this world, is the reconciliation of the nations of the elect. Againe, I will draw all things to my selfe: what all things? namely, All Elect Things, as all the members follow their head.  Haimo: Christ hath taken away in the Elect not  only original, but all actual sins also, and hath over and besides given them eternal life. Radulphus:  The blood of the high Priest Christ, was the purgation of all believers. Innocentius: Christs blood was shed effectually for, those only who are predestianted, but for all men in regard of sufficiency: for the shedding of the blood of that just one for the unjust was so rich in price, that if every one had believed in the redeemer, none at all had been held  captive of the devil. Arnoldus Carnotensis: He redeemeth none but those whome he calleth and washeth by grace; neither doth the Spirit sanctify any but those, who are cleansed and dead to sin: Redemption, washing away, and sanctification are combined together.

The application is, when as Christ is given  unto us of God the Father by the Spirit, in the lawful use of the Word and Sacraments; and is received of us by the instrument of a  true faith. And Christ being given, is made unto us of God wisdom, righteousness, sanctification and redemption.

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

By this which hath beene said, it is apparent, that the decree of election is the cause and foundation of all saving gifts and workes in men. From hence is true faith.Acts 13. 48. As many as were ordained unto eternal life, believed. And calling: Rom. 8. whom he predestinated, them he called. And, Who are called of his purpose, Hence Adoption: Eph. 1. predestinated to Adoption. And sanctification: Eph. 1. He hath chosen us that we should bee holy and blameless. Hence good workes: Eph. 2. Which he hath prepared, that we should walke in them. And  perseverance: Joh. 6. All that the Father giveth me, shall come unto me, and him that commeth to me I cast not away. Againe, And this is the Fathers will, that of all which he hath given me, I should lose nothing. 2. Tim. 2. 19. The foundation of God remaineth sure, and hath this seale, the Lord knoweth who are his. Excellent is that saying of Augustine: He did choose no man worthy,  but by chusing he made him worthy. Againe, It is the grace of God, whereby he doth elect me, not because any worthiness is in me, but because it doth vouchsafe to make me worthy. Againe, And did not they also afterwards choose him, and prefer him before all the good things of this life? but they did choose him because they were chosen; they were not chosen, because they choosed him. And thus much of the decree of election.

The decree of reprobation is a worke of Gods providence, whereby he hath decreed to pass by certaine men, in regard of supernatural grace, for the manifestation of his justice and wrath in their due destruction: or, it is his will, whereby he suffereth some men to fall into sin, and inflicteth the punishment of condemnation for sin.

It hath in like manner two acts. The first is the purpose to forsake some men, and to make knowne his justice in them. This act hath a final cause, but no impulsive cause out of God. For it ariseth of Gods mere good pleasure, no respect had of good or evil in the creature. For the will of God is the cause of causes: therefore we must make our stand in it, and out of or beyond it no reason must besought for: yea indeed there is nothing beyond it. Moreover, every man (as Paul averreth)  it unto God, as a lumpe of clay in the potters hand: and therefore God according to his supreme authority doth make vessels of wrath, he doth not find them made. But he should not make them, but find them made, if we say that God willed in his eternal counsel, to pass by men only as they are sinners, and not as they are men for causes most just, though unknowne to us. Thirdly, if God did reject men, because he foresaw that they would reject him, reprobation should not depend upon God, but upon men themselves. And this is all one, as if a man should say, that God foresaw that some would choose him, and others refuse him. And the contempt of the Gospel doth not befall infants, which die out of the covenant of the Gospel. Fourthly, Paul, who was a most skilful defender of Gods justice, doth exclude all workes in the first place, out of this wonderful election of one from another, made in the counsel of God: Not by workes, saith he, and therefore excludeth all respect of sin; then afterwards  being ravished with admiration, he quieteth

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himselfe in the alone will of God, Who hath resisted  his will? But, O man, who art thou which  pleadest against God? Againe, O the deepeness of the riches, both of the wisdom and knowledge of God: how unsearchable are his judgements, and his wayes past finding out? To conclude, if it be demanded, why God created this world and no more, we must have recourse to the mere will of God, and why must we not do so, if it be demanded why God electeth this man, and forsaketh that man or another? Author De vocatione gentium: A part of mankinde is redeemed, a part perisheth. But who can tell, why God doth not pity them, and pittieth these? the reason of the distinction is unknowne, but the distinction or separation it selfe is not unknowne.

The second act is the ordaining of them to punishment or due destruction. This ordination in respect of the diverse consideration thereof, may be distinguished: and so it is either simple or comparative. The simple ordination is that, whereby this man, suppose Peter or John, is ordained to punishment. And this ordination is of the most just will of God, yet not without respect of original and actual sins. For as men are actually damned for sin: so God hath decreed to damne them for the same sin. Yet notwithstanding sin is not the cause of the decree of reprobation, but in regard of order it goeth before in Gods foreknowledge, not that former, but this latteract. The ordination which  stands in comparison is that, whereby one man and not another, and this man rather then that, being in the like condition, is or dained to punishment. This serveth to show the liberty of Gods will, in the dispensation of supernatural benefits. For in that God chooseth this man, and not that, it declareth the liberty and very great perfection of God: and therefore under the name of an householder, he challengeth the same unto  himselfe, when he saith: May I not do with mine owne what I list? And verily though God destroy and condemne all those whome he doth forsake, yet should he not be injust. For we our selves in the daily killing and slaughtering of beasts will not be counted unjust, neither indeed are we: and yet in comparison of God we are not so much woorth, as a fly is in respect of us. If it be lawful for thee to receive in, or to thrust out any out of thine  house, because thou wilt; it were a point of desperate boldness to take the same right from God in his house.

The cause of this conparative ordination is the sole will of God, yea even without respect of any sin at all, So Augustine: God de livereth no man but of his free mercy, and condemneth no man but most righteously. Now why he delivereth this man rather then that, let him search, who can dive into the great depth of his  judgements. Againe, Why is it thus to this man, and otherwise to this? O man, who art thou that thou darest dispute with God? And Gregory. Let  no man desire to search, wherefore one should be elected when another is rejected, because his judgements are unsearchable, and his wayes past finding out. In this second act of reprobation there be two degrees, a just desertion or forsaking, and damnation for sin. So Fulgentius: In such (saith he) God begins his judgement by forsaking,  and ends it in tormenting Divine desertion is twofold. The first is, that whereby God doth forsake man, only in regard of his assistance and strengthening, by omitting the confirmation of the creature, and not conferring the second grace, whereby the first might be made effectual to resist temptations, and to persevere in goodness. This is the desertion of trial, and may happen to them, who have  not themselves as yet forsaken God. For it was in the first man Adam, who received of God power to do that which he would, but not will to do that which he could. So August.  He received (saith he) power if he willed: but he had not will answerable to his power, for if he had, he should have persevered. Againe, He was able also to persevere; if he would: and in that he would not, it proceeded of freewill, which then was so free, that he was able to will well and ill. The cause of this desertion was, that Adam and his posterity might know that they could fall by themselves, but that they could not stand, much less rise againe: therefore that they should wholly depend on Gods mercy. Here also it must be remembered, that betweene this desertion and Adams sin, there came also A dams will, whereby he being left to his owne strength, did by and by perceive the very same, his conscience telling: and yet for all that he willed his owne fall by the free motion of his will.

The second desertion is a privation and leesing of the gifts, wherewith the minde is adorned, and a delivering into the power of Satan, that he may seduce men, and more and more leade them into sin. This is a desertion  of punishment, and therefore it followeth sin. And of this desertion, and not of the former, is the rule to bee understood, A Deo deserti Deum priores deserunt, those which are forsaken of God, do themselves first forsake God.

And this is our doctrine of Predestination, which savoureth neither of the errors of the Manichees, Stoics, Pelagians, nor of Epicurisme, but is (as I am persuaded) agreeable to the truth, and orthodoxall: but yet it is oppugned by sundry criminations, or false accusations which I will strive with all my strength to overthow, and that briefly.

THE FIRST CRIMINATION IS,
THAT WE TEACH, THAT CERTAINE MEN, AND THOSE
BUT FEW, ARE ELECTED.

Answer.

Certaine men we say. For all the elect are knowne unto God, and their number can neither be increased nor diminished. Few we

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do not say, but after a prescript and certaine  manner. For (to omit the Angels) if you consider the elect by themselves, they are many, Matth. 8. 11. I say unto you, that many shall come from the East, and West, and shall sit downe with Abraham. Isaac, and Jacob in the kingdom of heaven. Revel. 7. 9. I beheld, and loe a great multitude, which no man could number, of all nations, kindreds, people tongues, stood before the throne, and before the Lambe, cloathed with long white robes, and palmes in their hands. Yea there is as  it were a world of elect. Augustine: The church which is without spot and wrinkle, and gathered together out of all nations, and which shall reigne with Christ for ever, even shee is the land of the blessed, and the land of the living. Againe, The reconciled world shall bee delivered out of the   maligning world. Eusebius: Christ suffered for the salvation of the world, of those which are to bee saved. The author of the booke De vocat. Gentium lib. 1. In those which are elected, foreknowne and severed from the multitude of men, there is a certaine special universality counted, that the whole world may seeme to be delivered out of the whole world, and that all men may seeme to bee taken  out of all men. Bede calleth those a world to be enlightened healed, who were predestinated to eternal life. Thomas The true light enlightneth  those, who come into the world of virtues, not those which come into the world of vices.

Nevertheless, if those same elect becompared with them that are justly damned, we say according to the Scriptures, that they are few. Mat. 7. 13, 14. The gate is narrow, and the  way streight which leadeth unto life, and fewe there be which finde it. Againe, Many are called, but few are chosen, Matth. 20. 16.

THE SECOND CRIMINATION IS,
THAT WE TEACH, THAT GOD ORDAINED MEN TO
HELL FIRE, AND CREATED THEM TO THE END
THAT HE MIGHT DESTROY THEM.

Answer.

Here the distinction of the double act in reprobation must be repeated and retained. First therefore I answer, that reprobation in regard of the former act is absolute, that is, in regard of the purpose to forsake the creature, and to manifest justice in it: so we teach and believe. For we cannot so much as imagine a cause in the creature, why it was Gods will to pass by it, and to suffer some to fall finally from their blessed estate. Yea sin is it selfe after the desertion and just permission  of God: and therefore it can by no meanes  be the cause of the permission and desertion. Whence it is that Lumbard the Master of all the Schoolemen saith, that God hath rejected whome he would, not for any future merits which he did foresee, but yet most righteously, though we  cannot conceive the reason thereof. And Hierome long before him doth thus expound that place of Paul, Rom. 9. 11.) Ere the children were borne, and when they had neither done good nor evil) If Esau (saith he) and Jacob were not yet borne, neither had done good or evil, whereby they might win Gods favour or offend him, and if their election and rejection doth not show their several deserts, but the will of the Elector and Rejector, what shall we say? Afterwards: If we grant this, that God doth whatsoever he will, and that he either chooseth or condemneth a man without desert and workes: it is not therefore in him that willeth, nor him that runneth, but in God that showeth mercy. Againe: Therefore it is in vaine asked, — seeing that it is in his power and will ether to choose or to refuse a man without good and evil workes. Anselmus: It is not ours to know why  God denieth grace to them which would gladly receive and consent to grace. But this thing only we dare affirme, That God dealeth justly, if he do reject offenders. But God only knowes the reason why he doth elect one that would not consent to grace, and neglect another, that would  so well consent unto it. Againe, No creature is able to search out why he is merciful to this  man rather then to another. * Thomas: Why  he electeth these unto glory, rejecteth those, he hath no reason but the divine will. Againe, The difference of those which are to bee saved, from them that are to be damned, proceedeth from the principal intention of the first Agent, Againe, We must  not enquire why he converteth these, and not those. For this commeth of his owne mere will. And Augustine upon John: Why he draweth this man, and not that, do not desire to judge, if thou wouldst not err.

Nevertheless reprobation in regard of the second act, that is, in respect of the purpose to damne, is not absolute, but for sin. For no man perisheth but through his owne default; and no man is absolutely ordained to hell or destruction, but for his sin; having also received before in Adam power, whereby he was able to live holily and happily, if so bee that he would. And thefore I say that that which they alleadge is a very calumny.

Secondly I answer

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that God did not simply  create man to destroy him, but that he might manifest his judgement by the just destruction of the sinner. Now it is one thing to will the destruction of a man as he is man; another thing to will the deserved  destruction of a man as he is a sinner. Here also the judgement of Cameracensis,  a judicial Schooleman is to bee heard observed. According to the Scripture (saith he) although God should punish or afflict some creature eternally, or utterly abolish it without any sin in it, yet he should not deale unjustly or cruelly with it. Whence it is. Wisd. 12. 12. Who dare accuse thee, if the nations perish which thou hast made? —God is not bound to lawes created, as if  any thing were just before God did will it, whereas indeed the contrary is true.

THE THIRD CRIMINATION IS,
THAT THE STOICAL PREDESTINATION AND FATE IS
BROUGHT IN BY US, BECAUSE (AS THEY SAY) WE
TEACH THAT ALL THINGS COME TO PASS BY THE
NECESSARY AND ENERGETICAL DECREE OF GOD,
YEA EVEN THE FALL OF ADAM, THE WHICH (SAY
THEY) GOD ACCORDING TO OUR OPINION DID
DECREE AND WILL.

Answer.

We say that Adams fall came to pass, God not only foreknowing, but also willing and decreeing it: and that without blasphemy, if thou wilt friendly and curteously give leave to show how far forth in what manner. The will of God is twofold, general and special. The special will (which the scripture calleth, Cephets) is that by which God doth both approve and effect a thing: or else it is Gods good pleasure, whereby taking delight in something he doth will it simply, both as touching the doing of it, as also in respect of approbation. The object of this will dependeth on the will, and followeth it as the effect followeth the cause. And by this will our judgement is, according to the word of God, that God willeth that which is good, and nilleth that which is evil as it is evil. Psal, 5. 4. Thou art a God which willest not iniquity. And of this kinde, or rather manner of will, are these sentences of Augustine, to bee understood. God hath foreknowne, but he did not foreappoint the workes of ungodliness. And, He doth  only foreknow, and not preordaine evils. And, It is all one to say, God is the author, and God willeth. The general will is that whereby God willeth a thing not to bee, (for that, which is not, therefore is not, because he willeth it shall not be) and for certaine causes also he willeth not to hinder some things, and consequently, willeth that they shall come to pass; which things notwithstanding he doth not simply approve. Or, it is the decree of God, whereby he willeth something, not in respect of approbation and effecting of it by himselfe, but only in respect of suffering it to bee done by others. And here the thing which is to bee done, doth not depend upon Gods will, but only upon the will of the creature which falleth away: and with this will we say that God willed the fall of Adam, yet not simply, but only that it should come to pass. Now it is one thing to will a thing by it selfe, and another thing to will it as touching the event. Moreover he willeth the event of sin, not by effecting it himselfe: but by forsaking or not hindring when he might if he would. And if we enquire of the order of willing, it is this, first and properly God doth will not to inhibit, and not to hinder sin: and by consequent only he willeth the event of sin. For that which God doth not hinder, doth therefore come to pass, because he doth not hinder it: and as no good thing can either be or come to pass, unless God maketh it: so no evil thing can bee avoided, except God do hinder. And there is not the least thing which may be done without this will; unless we will say that Gods providence is idle; which to say were wicked. The reasons of this our judgement are many. The first reason I will draw out of most evident testimonies of Scripture. Act. 2. 25. Him I say, being delivered by the determinate counsel and foreknowledge Fff

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of God, after you had taken, with wicked hands you  have crucified and slaine. Act 4. 27, 28. They gathered themselves together, to do whatsoever thine hand and thy counsel had determined before to bee done. Here it is to be observed, that not only Christs passion, but also the workes which in respect of the Jews, were wicked, do come under the decree and will of God: to wit, so far forth as God willed that they should come to pass for just endes. This very thing Augustine signifieth, when he saith, When the  Father delivered the Son, and Christ his body, and Judas his Master: In this delivering, wherefore is God just and man guilty, but because in one thing which they did, there is not one cause for which they did it? And there is no reason that  it should seeme harsh unto any, if speaking of Adams fall we follow the holy Scripture on this manner. When Adam did eate of the forbidden fruite, he did eate that, which the hand and counsel of God had determined before to bee done. This is that very thing which we say: This is the language of the Apostles, and of the Church, which therefore we may use without the least suspicion of Blasphemy. But to the former testimonies I will add one place out of Peter, 1. Epist. 3. 17. It is better (if the will of God bee so) that yee suffer for well doing, then for evil doing. But to punish men for well doing, in respect of men, it is flatly to transgress the Law of God. Furthermore, God is said to bid Shimei to curse David, 1. Sam. 16. 10  that is, to have ordained or decreed: for God biddeth and commandeth a thing two wayes, first by his revealed will; and this he doth by his word delivered unto men. Secondly, by his secret will, which is his providence or hidden decree, by which he so governes all things, that nothing can bee done without it or against it: as in these places: Jerem. 34. 22. I will command and call backe the Assyrians against this city. Lament. 3. 37. Who is he then that saith, and it commeth to pass, and the Lord commandeth it not? Job 37. 6. He saith to the snow, bee thou upon the  earth: likewise to the smal raine, and to the great raine of his power. By which it appeareth, that it may well bee said, that God decreed that Shimei should curse David, and it is the like  kinde of speech to say, that God did not decree Adams fall simply, but in some respect. The second reason followeth: it is the common opinion of all men that God doth will to suffer sin, but to will to suffer it, is to will not to hinder it, and to will not to confer grace. Now he which foreknoweth some future evil, and willeth not to hinder it when he might, and not to confer confirming grace, he doth indeede will that the same should come to pass. Therefore we do not place that will, whereby we say that God doth will that sin should come to pass, and be in nature: either without or beyond the divine permission, but we do inwrap and infolde it in it. And this is that which Calvin saith, and no other: It often offendeth some mens eares to  heare that God willed the fall of man. But I pray you what other thing is his permission besides will, who hath authority to hinder, and in whose power the matter standeth? The same affirmeth  Beza, If any man heare that some things come to pass, which indeede are done against his will, that is, against his liking, not because he cannot, but because he will not hinder them. I answer, That it is all one, as if a man should say, that they come to pass he being willing they should. For those things which he could surely hinder if he would, must needes come to pass, because by not hindring of them, he willeth that they should come to pass. And whatsoever God doth not hinder, he doth therefore not hinder it, either because he willeth, that it should be done, or because he doth utterly nill that it should bee done, or because he doth not will it should be done, or else because he cares not: that is, he neither willeth nor nilleth that it should come to pass. If you grant the first, I have my desire. The second is absurd; namely, that God doth not hinder evil, because he doth utterly nill that it should bee done. For this is to make God inconstant. The third, Lumbard and the Schoole-men affirme. For they say, that God in respect of sin hath no positive act, neither of willing nor of nilling, but only a negative act of not willing to hinder it. But by this meanes a great part of those things, which are done in the world, should come to pass God being either ignorant or negligent. The very permission also is a certen will, not a pure negation: for not to will to hinder, that is, to suffer, is indeed to will not to hinder. If thou wilt say the fourth, thou doest wickedly make an idle and Epicurish God, therefore we must needs retire unto the first, viz. that God doth decree that evil should come to pass in such sort as I have declared. Yet the fault must not bee for all that translated unto him, because he doth justly and holily decree that which men do wickedly.

Thirdly, we know that Adams revolting is now past and done: therefore we must say, that God did will that it should be done: unless we shall say that his providence is not in all and every thing. Thou wilt say, that an evil worke is ordained of God, that is disposed to Gods glory, the salvation of the godly, and the destruction of the wicked. I grant it, but not this only. For the providence of God is over the world, and every thing therein: both in respect of the end, also of the beginning of every action: Satan and the wicked do not only not finish, that which they would, but they do not so much as begin it, unless God willeth and giveth leave. It seemeth impious to think that any thing, though as little as may bee, doth either exist or come to pass besides that, which God being always holy and just, hath willingly from all eternity decreed.

Fourthly, let us heare the judgement of

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the ancient Church. Augustine, We must   know that all things are either perfited the Lord helping, or permitted the Lord forsaking, that thou mayest know that nothing is at all admitted, the  Lord being unwilling. Againe: There is nothing done but that which the Almighty willeth to bee done, either by suffering it to bee done, or by doing it himselfe. Againe: Sometimes a man willeth a thing with a holy will, which God willeth not. Againe: It is possible that a man should will this with an evil will, which God willeth with a good will. So much difference is there betwixt what is fitting for man to will, and what is fitting for God to will, and to what ende every one referreth his will, so as that it may bee allowed or disapproved. And againe: Know that  whatsoever falleth out here contrary to our will, happeneth not but by the will of God, his providence,  ordinance, appointment and decree. Tertullian:  God hath foreknowne all things by disposing them, and disposed them by foreknowing them. Jerome: Shall I say that any thing  is done without thee, and that the wicked can do so much against thy will? Surely it were blasphemy  so to imagine. And againe: What good or evil things soever are in the world, they happen not by casual chance, and without the provideuce of  God, but by his pleasure. Hugo saith: Men may well eudure the hearing of this, and it may bee said without any scruple or trouble of conscience. God willeth that which is good. But if it bee said, God willeth that which is evil, it is a thing very grievous to be heard, and a godly minde doth not easily conceite of him which is goodness it selfe, that he willeth evil: for then it seemeth to bee said  that the good loveth that which is evil, and approveth that which is bad, and therefore a godly minde rejecteth this, not because that which is said is not well said, but because that which is well said, is not well understood. But after what sort it ought to bee understood, he himselfe in the selfe same place explaineth. This (saith he) is only said, and yet another thing is ment and understood, because God willeth that evil bee, and yet willeth not the evil. And againe: He  willeth that evil bee, and yet he willeth therein nothing but that which is good. And againe: When he doth good and suffereth evil, his will appeareth in this, because he willeth that to bee, which he doth or permitteth. And againe: The will of God is his good pleasure, and his  will is his working, and his will is his Permission Catharinus saith: We neede not bee afraid  to confess that God willeth sin, as blessed Augustine saith also, not because he willeth sin as it is sin and evil, but as it is good, to wit, as it is the punishment of sin and vengeance in the reprobate; (for that is Gods purpose, and it is good, and not evil) or as sin it selfe is an occasion unto good in his beloved and elect.

But they use to object thus: To will that evil bee done is proper and belonging to an evil will which is delighted with evil, or would use them to good contrary to the rule That no evil should bee done that good might come thereof. To this I answer: That here are two grounds to be laid. The first is, that the object even of mans will is good, and therefore much more of Gods will, and the object of the will cannot bee evil by it selfe, but by accident: for if the will willeth evil, it willeth it not as it is evil, but as it is good. The second ground is, that there is a certaine summum bonum or sovereign Good, with which there is no evil conjoined; because there is a certain thing infinitely good, namely God: but there is not any absolute evil, because there is nothing so evil, but it hath soome good joined therewith, and therefore it is good that sin should bee, and come to pass. So saith S. Augustine: Although therefore those things which are evil, so far forth as  they are evil, are not good, nevertheless it is good that there should bee not only good things, but also evil. For unless this were good, that there should be also evils, they should by no meanes bee suffered by the Almighty, who is goodness it selfe. Thus therefore I answer: That sin in the causes and circumstances thereof fully and exactly weighed, is two wayes to bee considered. First, we consider sin not as it is sin, but so far forth as it hath some respect unto good with God which decreeth it. And this way taking sin, although God willeth is not simply and by it selfe, yet he decreeth it and willeth it as touching the event. Moreover, sin hath respect unto God two manner of wayes, first, because it is in that which is good: secondly, because it tendeth to that which is good. I say it is in that which is good: because every will is in that which is good as in the subject. Now in respect of the subject, that is, as sin is a motion, an inclination, or an action, God both willeth and effecteth the same. Moreover, sin tendeth to that which is good, because God ordaineth it to good, and from thence draweth the good either of trial, chastisement, or punishment. And we say that God is so far forth willing that sin should come to pass, as he is able, and will by his wonderful wisdom from thence to draw forth that which is good.

Secondly, we consider sin according to the property and natural being thereof, that  is, sin as it is sin; And this way also we consider sin, either so far forth as it is sin in it selfe in regard af men, or as it is sin to God. But God himselfe neither willeth, nor approveth, nor effecteth sin as it is sin in it selfe in regard of the creatures that offend; and yet he willeth it as touching the event, not simply, as those things that are good in themselves, but only by willing to permit that it may bee. For there is a threefolde action of Gods will. the first is that whereby God willeth any thing by willing it, that is, when he willeth it with his whole and absolute will, as Tertullian saith, and this way he willeth that which is good Fff2

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in it selfe. The second action is that, whereby  he nilleth any thing by nilling it, as that which shall never come to pass, because God doth utterly nill the being thereof. The third last action is remiss, and in the midst betweene both, whereby he willeth some thing by nilling it flackely or remissely, that is, when he partly willeth it, and partly nilleth it. or else so far forth wills it, as that for just causes he nils it. And after this sort we say, that God willeth the event of evil, as it is evil in it selfe in respect of men; because evil as it is evil after this sort, is not absolutely evil: and God draweth good out of evil, as it is evil in the nature thereof; or in it selfe: as he brought forth light out of darkeness, even as it was darkeness in it selfe. And if so be that evil were absolutely evil, as God is  absolutely good, he would in no wise will the event of evil, neither should there bee any evil existant at all. For that which God utterly nilleth, hath not any being or existence. But sin as it is sin to God, (that is to say, God considering sin; which is in it selfe sin, in his decree wherein all things are ordained, as sin) he neither willeth it, nor approveth it, nor worketh it, no in this respect he doth not so much as permit it. I do not deny, but that God permitteth and suffereth evil, as it is evil in it selfe, (otherwise there should not be evil properly in nature,) but I deny that he permitteth it, because it is evil. For God never suffereth evil for it selfe; but for the good that is therewith conjoined.  And this is the meaning of that saying of Beza,  The Lord never permitteth sins, as they are sins, yea rather he evermore forbiddeth and hindereth them. And againe: Sins so far forth as they are permitted by God, being thereto willing, are not sins, but the punishment of sins. And thus using this exposition is the minde and judgement of Master Calvin of blessed memory, to bee understood, whereas he saith, that all the sons of Adam did fall away  by Gods will: And againe, that it was decreed by God, that Adam should perish by his owne falling away. And againe, It was the secret counsel of God, in which the fall of man was ordained. And againe: Adam did not fall away but according to Gods knowledge and ordinance. In these and  such like manner of speeches his purpose was  to overthrow the opinion of the Schoolmen who would have his permission severed from his will: It were good therefore for them better to consider of the matter, who with out either charity or humanity, do with the blasphemies of the Manichees, slander and bely this holy man.

Secondly they use to object, that God willeth things contrary, if he will that that should come to pass which he forbiddeth in his law. Ans. It is true indeede, if he should will one and the same thing to come to pass, and not to come to pass in one and the same respect and manner: but God forbiddeth evil as it is evil, and willeth it to come to pass as it hath respect unto good. Hereupon Aquinas saith, That evils bee, and that evils bee not, are  contradictorily opposed; but that God willeth evils to bee, and that God willeth evils not to be, are not contradictorily opposed, seeing both are affirmative.

Thirdly they object thus: That thing which being granted, another thing necessarily followeth, is the cause of that selfe same thing that doth follow; but this being granted, that God willed the fall of Adam to come to pass, the same came to pass necessarily and infallibly. Therefore the will of God was in this respect the cause of sin. Whereto I answere, that the first proposition of this argument is not general, for in admitting the creation of the world, both the place and the time or continuance thereof, are infallibly and without doubt also to bee admitted, and yet the creation of the world is not the cause of the continuance thereof, and of the place, where it now consisteth. And that this proposition may be true, it is thus to bee framed: That thing which being granted, another thing infallibly followeth (no other cause comming betweene) is the cause of the very same thing that followeth. And the second proposition also fitted to this former is untrue. For this being granted that God willeth sin to come to pass, sin shall not come to pass immediately, but by the meanes of mans free will; although it come to pass infallibly on Gods part which decreeth it, yet it comes to pass freely on mans part, for it had beene possible for man not to have sinned when he did sin, if he had would. As may appeare by this similitude: God forsaketh man by not conferring and bestowing on him necessary and sufficient helpe for the avoiding of sins; now man being forsaken by him, sinneth necessarily; And yet the fault is not to bee laid on God, because that in this his forsaking him the will of man commeth betweene. For God forsaketh man being willing to be forsaken, and not against his will and minde.

Secondly, I answer to the aforesaid reproch of our doctrine, that we say not, that sin is from the decree, or of the decree of God, as from the efficient, material, formal, or final cause. But we do teach and aver, that sin commeth to pass according to the providence or decree of God, as the sole consequent thereof. For we assuredly thinke and judge, that the decree of God doth so go before the sin of man, as that it hath no respect of any cause, unless it bee of such a one as is a falling and deficient cause. So saith Augustine: Therefore truly the great workes of  the Lord are exquisite in all his wills, so that after a wonderful and unspeakable manner, that is not done beside his will, which notwithstanding is done contrary to his will.

Againe it is objected. He that saith that the decree of God is the energetical operative beginning of all things, necessarily maketh

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the decree of God, the beginning also of  sin. Wherevuto I answer, that the holy Ghost himselfe saith, that the decree of God is the beginning of all things being and existent; Eph. 1. 11. God worketh all things after the counsel of his owne will. And againe, in the  17. of the Acts, In him we live, we move, and have our being. Augustine saith: The will of God is the very cause of all things which are. Hugo de S. Vict. saith: There is no cause of the will of God, which is the cause of all things. And this very thing common reason will teach us, because there must first some certaine ground be laid, from whence every thing should have or take his being and existence; and this ground is even the very will of God. For a  thing is not first, and then afterward God willeth it to come to pass; but, because God hath decreed that a thing should come to pass, or be done, therefore it is; And yet shall not God therefore be the cause of sin; because sin is not properly a thing, action, or being, but a defect only: and yet nevertheless it is not therefore nothing. For whatsoever  hath a being, is either Really and Positively, or else in reason only. And under those things which are in reason, are contained not only notions and relations, but also privations: because they have not a real matter and forme out of the understanding But sin hath not a positive and real being, and yet it hath a being in reason (as they  tearme it.) For so far forth it is in the nature of things being, as it may cause a true composition in the minde: and although it  do not exist positively, that is, by matter or forme created; yet it is privatively, because that by the remove or taking away of original righteousness, that doth immediatly and truly follow exist. Neither doth it follow, as some other natural habit, or as a pure negation, but as a certen thing between both, that is, a want and absence of the contrary good.

Some use to object, that we do teach, that God doth incline unto sin, that he doth  positively harden the heart. Whereto I answer, that we allow not a bare permission severed utterly from his will, neither do we attribute a positive or natural action unto God. as though he did infuse corruption sin; and yet we say that he doth actively harden the heart. The action of Gods providence, (as saith Suidas) in the works of men, is three  folde. The first is, according to his good pleasure, whereby God willeth any worke, alloweth it, effecteth it, and is therewith delighted: this action is only in good workes, which have their beginning in us from the holy  Ghost. The second action of Gods providence is of sustaining, whereby God upholdeth and maintaineth, the being and all the faculties, motions, actions. and passions of nature which offendeth. Act. 17. 28. In him we live, and move, and have our being. And although God do sustaine nature offending, and the action of nature, yet is he free from fault; because he upholdeth the creature only as it is a creature, not as it is evil. For the second cause, as the will of man can by it selfe do evily and corruptly: yet it can do nothing by it selfe, unless the effect there, of bee reduced to the first cause. As may appeare more plainely by this similitude: A man doth hault by reason that his leg is out of joint: now here are two things to bee considered: the very walking or motion it selfe, and his haulting; the haulting proceeds only from his leg out of joint, the walking both from his leg, and also from the faculty of moving. In like manner a man sinning, in that he doth, it is of God, but in that he doth evily, it is of himselfe. We must therefore here know that God doth upholde order as it is of nature, but furthereth not the will violently breaking out against the order of the moral law. The third action  of Gods providence, is according unto concession, whereby God in the evil worke of man, worketh some things holily; and this last action is threefolde. The first is permission; whereby God forsaketh especially the wicked, by withdrawing from them his grace, and by leaving them according to their deserts, unto their owne wickedness, which he had before restrained, that it might not breake forth to so immoderate liberty. And we use commonly to say, that he which permitteth, doth and effecteth something; as when the rider giveth the reines unto his wanton and sporting horse, we say that he doth move and encourage him; and we say, that the hunter doth put his dog on the game, when as he letteth him slip. The second action (as I may so tearme it) is occasional, whereby God by proffered occasions, in themselves good or indifferent, outwardly drawes forth, stirs up, and brings out sin in those who of themselves openly run into wickedness; to the intent that he may justly either punish their knowne impiety, or else discover it being closely shrouded. The like have we ordinarily even among our selves, for the Physician by his preservative medicine, stirreth up, inflameth and draweth forth the humours out of the corruption of the body, Admit a house bee weakely timbred, which being almost now already falne, will erelong fall; and that I do not with any engines or instruments throw or beate downe the same, but only take away the outward hinderances, and on every side as it were open a way for the downfal, to the intent, that when it falleth, it may by the greater fall bee broken in pieces. After this sort dealeth God with the wicked: and hereupon is it that the law is said to stir up and increase sin in Paul, Rom. 7. 8. This action is done many manner of wayes, as when the hinderances of sin are taken away; when as the way is opened to the committing of one especial sin, Fff3

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and not of another; when as objects are  offered, which the ungodly use as instigations unto sin. These objects are commandments, threatnings, exhortations, and cogitations either good or indifferent, put by God in the mindes of ungodly men, from the which, the wicked by reason of his wickedness, doth greedily take an occasion to do ill. And this is the manner and way truly, whereby we say that God stirreth man unto evil, without infusing the least drop or jot of evil. For as in the middle region of the aire, the heate groweth stronger by the Antiperistasis or repulsion; on every part, from whence proceeds the thunder lightning; and by the  heat round incompassed, the clouds are condensated and made thicke; even so the wicked and ungodly when they are stirred up by wholesome precepts, do grow more ungodly; and evil doth so much the more begin to delight them, by how much the more they know that it is less lawful for them; according to the saying of the Poet: Nitimur in vetitum semper eupimusque negata; We still endeavour things forbid, and covet that is denied. The third action is a disposing, whereby God through the evil worke of an evil instrument, finisheth his owne worke justly and holily. As for example: The sale of Joseph in his brethren was sin; the just action of God in this evil worke, was the foresending of Joseph into Egypt, for the common  good and benefit of Jacobs family. And from this disposing proceedes it, that God useth the sins of men holily, that he provoketh them holily, and ordereth them as the Physician for a medicine ordereth poison, contrary to the nature thereof. That he ordereth them holily, both according to the causes and beginnings, and also according to the endes and issue: as when he disposeth the worke of the devil infusing corruption, either to the punishment of correction, vengeance, or trial. But concerning these, let us  rather give eare to ancient writers. Clemens  Alexandrinus saith, It belongeth to Gods wisdom, virtue, and power, not only to do good, which is the nature of God, but also especially to bring unto some good and profitable ende, that which hath beene invented by those which are evil, and use profitably those things which do seeme evil. Augustine saith, God marketh and  ordaineth just men; but he maketh no sinners as they are sinners, but ordereth them only. And againe, As God is the most excellent Creatour of good natures; so is he the most just disposer of evil wills. Againe, God verily fulfilleth certaine of his good wills, by the evil wills of evil men. Againe, God by those men which do those things which he will not, doth himselfe those things which he will. And againe, God using well even those that are evil, as being himselfe absolutely good: so far forth as in them lay, they did that which God would not. In this very thing that they did that which was contrary to Gods will, even by them his will is done. And againe: Who would not tremble  at these judgements of God, whereby God doth in the hearts of evil men whatsoever he will, giving unto them according to their deserts? And again, It is plaine that God worketh in the hearts of men to incline their wills withersoever he will, either unto those things that are good for mercy, or else unto those things that are evil for their deserts: sometimes verily in his open judgement, sometimes in his secret judgement, but evermore in his just judgement. And againe, God maketh not evil  willes, but useth them as he list, because he cannot will any thing that is unjust. Fulgentius saith, Although God be not the author of evil thoughts; yet he is the disposer of evil wills, and out of the evil worke of every one, he doth not cease to worke that which is good.

In respect of these divers actions concerning sin, it commeth to pass that we finde it said in the Scripture, That God doth harden  doth make blinde, doth deceive, doth command a worke that is evil, yea and doth the same, and that he delivereth over to beastly affections, c.

Thirdly, I answer to the aforesaid reproch of this our doctrine, that we do utterly abhor and detest the Stoical Fate, because it maketh a necessity inherent in things themselves, which should binde even God himselfe, and all other things, and make them subject thereunto. For howsoever we do believe that the very decree of God is immutable, and therefore necessary, yet in Gods selfe it was most free (for he could either not have decreed that which he did decree, or else otherwhiles have decreed it:) and it addeth to the second causes placed out of God a certaine necessity, but yet so free a one, as that it is rather to be tearmed a liberty, then a necessity. And this shall easily appeare to bee as I say, if I shall first show what sorts of necessity there be; and how far forth it is agreeable unto things. First therefore a thing is necessary two wayes, absolutely and conditionally. That is absolutely necessary which cannot be otherwise, or else whose contrary is impossible; as that God is omnipotent and just. And that is conditionally necessary, which cannot be otherwise, but yet not simply, but by the granting of one or many things: and this kinde of necessity is either by nature, or the commandment, or decree of God. That is necessary by nature, which cometh to pass constantly, and immutably, by reason of the order which God hath set in the nature of things: after this sort is it of necessity, that fire doth burne, that the earth is carried downeward, and the heaven moved. That is necessary by commandment, which is necessarily to be done, because God hath commanded it. After this sort it is of necessity that one undergoe the office of a magistrate, Rom. 13. 5. That is necessary by the decree of God, which is so, because God hath foreknowne it, and willed either to effect it, or at the least to permit it. After this

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sort every thing in respect of God is necessary,  and the will of God (as Augustine saith is the  necessity of things. Secondly, necessity is either of compulsion or infallibility. Necessity of compulsion, is that which inferreth violence to things by some cause working without, forcibly constraineth that they do either this or that. And this indeede is the Stoical necessity,  that a man should do any thing against his will being compelled by force and necessity. There is also such a like kinde of necessity of the Manichees, condemned by the Fathers, who taught that there was no violence or necessity offered unto the will by God, nor that it was forced by necessity to sin. The necessity of infallibility is that  whereby a thing according to the event shall certainely and immutably come to pass: yet so, as if we consider the cause of a thing by it selfe, it may either not come to pass, or else come otherwise to pass. Of this manner of necessity we must understand that principle: Every thing that is, when it is, is of necessity. And thus is necessity distinguished: now will I show how far forth it is agreeable to several things. The events of all things have reference either to the second causes, or to God, who is the first cause. Now some things in respect of the second causes are necessary, othersome contingent. From causes which are necessary, must needes proceede that which is necessary, from those that are free, that which is free, from those that are natural that which is natural; and to bee briefe,  such as are the next causes aforegoing, such also is the event of things. But in respect of God, all things whatsoever, are partly changeable, and partly necessary. In respect of Gods liberty, which doth that which it doth freely, all things are contingent and mutable: howsoever according to nature and the order of the next causes, they be necessary and immutable. In respect of Gods decree, the second causes and the effects of them are all necessary, howsoever in themselves they bee uncertaine and contingent. And yet they are not absolutely necessary, but by the supposition of Gods decree; neither are they necessary by the necessity of compulsion, but of infallibility only, because God ordained before, that those things which should come to pass should be. And this kind of necessity taketh  not away the contingency and liberty of second causes. hut rather establisheth and confirmeth it. For that which is free worketh freely, and that which is contingent, worketh contingently, by the necessary decree of God. Neither doth liberty and necessity mutually overcome each other, but liberty and compulsion. It is manifest therefore that Gods decree causeth an immutability to all things, of which notwithstanding some, in respect of the next causes, are necessary, and othersome contingent; but all of them in respect of Gods liberty mutable. And as the mutability which things have from Gods power, taketh not away the necessity which they have from the second causes: so the necessity of immutability by Gods decree consequently comming to pass, taketh not away the contingency which they have from the next causes and from Gods liberty. Moreover we say, that Gods decree, ordaineth the second causes, and the very liberty it selfe also of mans will, not by compulsion, as if a man should violently throw a stone, but by inclining and gently bending them, by objects outwardly offered to the understanding (even  as a sheepe is said to be drawne, when grass is showed her being an hungred) that a man may choose by his owne free motion, or refuse that which God hath justly decreede from all eternity.

These things being granted, it is manifest also what we ought to thinke concerning the fall of Adam, Which truly according to the event is necessary by the necessity of infallibility, by reason of the foreknow ledge and decree of God: yet so as that God is not guilty of any fault; because the decree of God howsoever it was necessary in it selfe, yet it planted nothing in Adam, whereby he should fall into sin, but left him to his own liberty, not hindering his fall when it might; and the same fall in respect of mans will (which doth that freely that it doth) came to pass contingently and most freely. But you will say, that Adam could not withstand Gods will, that is, his decree; whereto I answer, that even as he could not, so also he would not. But you will say againe, he could not will otherwise. Which I confess to be true, as tou ching the act and event, but not as touching the very power of his will, which was not compelled, but of the owne free motion consented unto the suggestion of the devil. But to the intent that these things may more plainely bee understood, we must make distinction betweene three times, the time going before his fall, the present time of his fall, and the time after his fall. In the first moment of time the fall of Adam was necessary, in a double respect: First, by reason of the foreknowledge of God: for that which he foreknew would come to pass, must needs of necessity come to pass. Secondly, by reason of the permissive decree of God, that fall was according to the event necessary immutably. Honorius Augustodunesis saith, It cannot  otherwise be, but that all things must come to pass, which God hath predestinated and foreknowne, seeing that he only either doth all things, or per mitteth them to bee done. Hugo de. S. victore saith: Sin followeth of necessity upon the  withdrawing of grace. And the reason here of is very easy, because evil permitted must come to pass, and cannot otherwise come to pass then God permitteth. For to permit evil, is not to stir up the will, not to bestow on him that is tempted the act of resisting, Fff4

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but to leave him as it were to himselfe: and  he whose will is not stirred up by God, and to whome the act of resisting is not conferred, howsoever he may have power to withstand: yet can he not actually will to withstand, nor persist for ever in that uprightness wherein he was created, God denying him strength. I confess truly that this kinde of necessity as touching the liberty of mans will, was altogether evitable and to be avoided: and yet according to the event of the action it was inevitable. Yet I would not that any man should thinke that this necessity did any way proceede from the decree of God, which did only follow the decree being granted and admitted; and Adam in his temptation being destitute of the helpe of God, cast himselfe  of his owne accord into this same ensuing necessity of sinning. In the second time, his fall being present, there was another necessity thereof: because when it was, it was of necessity. In the third time, man drew unto himselfe by his fault, his nature being now corrupted, another necessity of sinning, in so much that he made himselfe the servant of sin. Bernard saith; I know not after what evil and strange manner, the will it selfe corrupted or changed to worse maketh a necessity to sin: and yet the necessity although it be voluntary, is not able to excuse the will: nor the will, although it be intised, to exclud necessity.

If any man shall say, that by this our platforme many are tied by an inevitable necessity to be damned; I would have him give  eare to Augustine, who saith: Hold this most  steadfastly, and doubt not in any wise that any can perish whome God before the creation of the world, hath of his free goodness made vessels of mercy, —or that any of them whome he hath not predestinated to eternal life, can by any meanes bee saved. And yet I say that the decree of reprobation doth not cause a necessity of damnation in any man. For the first act thereof, which is a purpose not to show mercy, causeth not this necessity in men, but goeth before it as an antecedent: man himselfe verily hath brought upon himselfe this necessity with his owne most free, yet rebelling will. Now the second act of Reprobation, which is a purpose of condemning, causeth not any necesity of damnation, but by the sin of man comming betweene. Moreover, the necessity of damnation followeth after the same  manner by the foreknowledge of God; and yet this never seemed a thing strange unto any one. But some will say, that the foreknowledge of God doth never cause in men any necessity of damnation, although it do assuredly foresee the same. And I say also, that Reprobation doth either not at all cause damnation in man, or that it doth not cause it, but for sin. But it may be objected: They that are predestinated unto damnation, can not be freed by repentance, although they would. Whereto I answer with Augustine As they did fall by their will, so by their will they are  content to lie; and he that turneth himselfe away from God, hath both deprived himselfe of will to do that which is good, and also of power. It doth not therefore follow (as they imagine which object such things) that God hath taken repentance from those to whome he gave it not. and hath throwne downe those, whome he hath not taken up.

Moreover, the selfe same necessity followeth of their hypothesis, who affirme a bare permission. For that which God permitteth, the selfe same thing will he not hinder: and evil, if God hinder not, cannot be avoyeded, that which cannot be avoided, shall come to pass infallibly. And therefore evil, permission being once granted, of necessity commeth to pass, although most freely on mans part. Whereupon it is plaine. that the decree of God is not more invenitable, then is the very permission separated from the decree. I do wish that they would well weigh consider this, who object unto us either the Stoical fate, or the dotages of the Manichees. For we differ from them as much in certaine judgement and opinion, as whosoever do differ most. For first, the Stoics do ty God unto the second causes, so that he cannot do otherwise, then the nature of them will suffer: we on the other side, do hold that all second causes do depend upon and are ordered by God. Secondly, the Stoics say, that neither God nor second causes can do otherwise by their nature than they do: we say that some second causes, are by Gods ordinance mutable, othersome immutable; and that God himselfe, can either not do, that which he doth, or else do it otherwise. But now to come to the Manichees, who make two coeternal Gods; we but one. They of their two Gods, make one good, and another evil: we say, that there is one absolutely good and just God. Thirdly, they will have one of their Gods to bee the cause and worker of good things, and the other of evil: we make one true God the Creator and ruler of all things, and working nothing but that which is most good and most just. Fourthly, they say that they which are created by their good God cannot sin: we say, that God doth most freely convert whom he will, and when they are converted, they can never in this life perfectly be free from sins, but do sometimes run into such sins, as do grievously wound the conscience. Fiftly, they say, that they that are created by the evil God simply cannot be converted: we say, that the unclean spirits and men were created both good and holy, but yet they fell by their owne will and fault, and not by any fault but the just permission of the Creator, and brought upon themselves a necessity of sinning. And although it be true, that man cannot withhold himselfe from sinning, unless God give him that grace, yet doth he not sin of necessity, that is, of compulsion, but willingly.

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And the will hath fufficient liberty, if by it  selfe or the nature thereof it be inclinable to the contrary of that which it chooseth, and doth of the own accord choose that which it chooseth; although the same liberty bee governed and one way limited by God. Wherefore I am flat of Anselmus opinion, who saith:  Although it bee of necessity that those things do come to pass which are foreknowne and predestinated; yet some things foreknowne and predestinated do not come to pass by that necessity which goeth before a thing, and causeth it, but by the same necessity which followeth a thing. For God doth not cause, although he doth predestinate them, by forcing the will, as by resisting it, but by  leaving them in the power thereof. And I am also of Gaudentius his opinion; who saith: The  Jews were willing to do that evil which they did. And verily, if they had been unwilling to do it, they had not done it. And it is a horrible sacriledge even to thinke that God, who is not only good and righteous, but also goodness and righteousness it selfe, doth either command, or compel any thing to bee done, which he condemneth when it is done. But that I may in a wordfully deliver my opinion, if it be demanded, how the will of God carrieth it selfe to good or evil, I answer: that in a good act God carrieth himselfe positively. For first he determineth the event of good, by willing effectually to worke it; and secondly, he inwardly inclineth the will of the creature, to do that good which it doth. Thirdly, he sometimes layeth a necessity of  immutability on him that doth well, but yet it is joined with an exceeding freedome. After this sort the elect Angels do necessarily obey God, yet not by constraint, but greatly coveting, and with all the strength of their will desiring it, not being thereunto compelled. In an evil act, I say that God carrieth himselfe privately; vot by a logical, but a natural privation foregoing the habit. For first he willeth that evil come to pass, not by doing it himselfe, but by willing not to hinder it to bee done by others. Secondly, he doth not inwardly incline the will to do evil, but he forsaketh, and outwardly offereth objects which are good in themselves. Thirdly, God layeth not on us any necessity, but a desertion,  or want of grace, which once being, there followeth the necessity of sinning, not as the effect doth his cause, but as the defect doth him that forsaketh. And this I am resolved on, that Gods decree doth altogether order every event, partly by inclining and gently bending the will in all things that are good, and partly by forsaking it in things that are evil: and yet the will of the creature left unto it selfe, is carried headlong of the owne accord, not of necessity in it selfe, but contingently that way which the decree of God determined from eternity. We therefore (thanks bee given unto God) do with all our hearts renounce the doting follies of the Stoics and the Manichees.

THE FOURTH CRIMINATION IS,
THAT WE DO TEACH, THAT THE GREATEST PART
OF MANKINDE IS DEPRIVED OF CHRIST AND
ALL SAVING GRACE.

Answer. 1.

It might haply seeme a rigorous course that some should bee deprived of Christ, if so be that they had never at any time nor any where received saving grace. But all and every one received holiness and happiness in Adam, together with an ability to persevere remaine in the same holy and happy estate, if they had would. But Adam would not; but did of his owne accord cast away that grace which was bestowed on him by his Creator: for which being lost, it is a wonder, that all without exception are not damned. And therefore it may seeme the less strange to any one, if grace by Christ be againe bestowed upon one, and not upon another.

Secondly I answer, that we do very willingly acknowledge that Christ died for all (the Scripture averring so much): but we utterly deny, that he died for all and every one alike in respect of God, or as well for the damned as elect, and that effectually on Gods part. For first let us weigh well the words of Christ: I never knew you; depart from mee yee workers of  iniquity. Now to know with God is to acknowledge; and therefore, whom Christ never knew, he never acknowledged for his. And those whom he hath not sometime acknowledged, he never bought or redeemed with the price of his blood. And therefore well saith Gregory: Not to know with God is to reject. Againe, if all and every one be effectually redeemed, all and every one are reconciled unto God: because that the forgiveness of sins, and the satisfaction for the same, are inseparably joined together. Yea and Paul placeth redemption in the remission of  sins, where he saith: By whom we have redemption through his blood, even the forgiveness of sins. Very well therefore saith Prosper: As it  is not sufficient for the renewing of men, that Christ Jesus was borne man, unless they be renewed also in the same spirit, whereof he was borne: so it is not sufficient for mans redemption that Christ Jesus was crucified, unless we die together and bee buried with him in baptisme. Of these premises therefore I frame this assumption: But all are not reconciled unto God, neither do all receive remission of sins: for then all men  were blessed; it were not possible, for them to perish: which thing to affirme of all and every one, is very gross. Thirdly, Christ gave  himselfe that he might sanctify unto himselfe a people peculiar, that is, as a precious treasure and his owne gotten good selected and chosen from among other: therefore it was not Christs purpose, to give himselfe for a ransome for all every one alike. Fourthly, for whome redemption is ordained, to them also is given on Gods part the making of them sons by Christ: but the making of

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sons, or Adoption is not granted to all and  every one, even on Gods part. For the power  of the Adoption whereby a man is made of of the child of wrath the child of God, is only given to those that believe and apprehend  Christ. They are (saith Augustine) the children of God, who are not as yet so unto us, and yet they are so unto God; because that by believing they should afterwards be so through the preaching of the Gospel: and yet before this was so, they were engaven the children of God, by a steadfast and immutable stability, in the register of their father. And againe, there are some which in respect even of some present or temporal grace which they have received, are said by us to bee the children of God, and yet are they not so unto God. Fiftly: None are truly redeemed one Gods part, but they who  are freed from sin, both according to the power that it hath to cause damnation, and all so according to the power that it hath to reigne in them. In this do the ancient Fathers  agree: for August. saith, By this Mediatour God showeth that he doth make them of evil men eternally good, whome he hath redeemed with his blood. And againe: Those whome he would  make his brethren, he freed and made them fellow heires. And againe, Christ will have no partaker in that which he hath bought, but will possess it wholly to himselfe, and to that end gave he so great  a price, that he might only possess the same. Isychius saith, Christ who suffered for us, hath freede us from sin and the bondage thereof: Remigius saith Thou art the reconciler, thou art the reconcilement, and blessed shall they bee for whome thou  shall make reconciliation. Out of these I thus conclude: all and every one are not redeemed according to both the aforesaid powers of sin. For let us grant that on Gods pars they are freed from damnation: yet they are not in such measure indued with grace, as that sin shall no more reigne in them. Christ therefore is but only the halfe redeemer of these, and for that cause not a redeemer. Lastly, let us diligently consider the judgement  of ancient writers. Ambrose saith: If thou believest not Christ came not downe for thee, Neither did he suffer for thee. Augustine saith: Every one  that is generated is damned, and none is freed unless he be regenerated. And againe: It is well said, I will have mercy on whome I will have mercy. For if the whole world being in thraldome, and in the power of sin, and most justly ordained to punishment, be nevertheless in part by Gods mercy  freed: who can say unto God, why dost thou condemne the world? And againe: He that hath  bought us at so dear a price, will not that we whome he hath bought should bee destroyed. God hath given a great price and bought those whome he  quickneth. And againe: Of whose mercy is it but of his who hath sent Jesus Christ into this world to save sinners, whome he hath both foreknowne and predestinated, and called, and justified, and  glorified? Bernard saith: Christ needed none of these: neither did he any of these things in regard of himselfe, but rather in regard of the elect —: they were not directly the Jews to whome he was sent, but the Elect for whome he was sent.  Haimo saith: Even as by one man death and sin came generally to condemnation: so by one justice of man, that is, of Christ, to all men elected  and predestinated to eternal life, came grace to the justification of life. And againe: He tooke not away in the elect only original, but also actual sins: and therefore grace and the gift through grace did redound unto the elect. Aquinas saith:  Christ his merit according to the sufficiency thereof carrieth it selfe indifferently to all, but not according to the efficace. Which commeth to pass— partly by Gods election, through which the effect of Christs merits is mercifully bestowed on some, and partly by the just judgement of God withdrawne from othersome.

Object. I. Against this it is thus objected: The Scripture affirmeth that Christ redeemed the world. Whereto I answer: That this word (world) in the writings of the Apostles doth not signify both all and every man that descended from Adam, but all nations in this last age of the world. God (saith Paul) was recon ciling  the world unto him in Christ. What meaneth this word world in this place? Surely not all men of all ages, but the Gentiles which were to bee called after the ascension of Christ, as Paul plainely explaining his owne minde showeth, Rom. 11. 12. Wherefore if the fall of them bee the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their abundance bee? And againe in the 15. vers. If the casting away of them, (that is, of the Jews) bee the reconciling of the world; what shall the receiving be but life from the dead? In these very words he plainly showeth, that the reconciliation of the world is the reconciliation of the Gentiles after the casting away of the Jews. And hereby it is most manifest, that all the like places of Scripture, which many do thinke to make for the universal redemption of all and every one, are to bee understood of some men to bee called out of every nation and country after the  death of Christ. And hereunto also let us joine the answer of Augustine: He calleth often times even the Church it selfe by the name of the world: according unto that, God was reconciling the world unto himselfe in Christ: And againe the Son of man came not to judge the world, but that the world might bee saved throngh him. And John saith in his Epistle, We have an advocate witb the Father Jesus Christ the just, and he is, the reconciler of our sins, and not only of ours but also of the whole world. Therefore the whole world is the Church, and the whole world hateth the Church, Therefore the world hateth the world; the malignant world the reconciled world, the damned the saved, and the defiled that which is cleansed. But this world, which God in Christ reconcileth unto himselfe, and which by  Christ is saved, and to which all sin is through Christ pardoned, is elected out of the malignant, damned, and defiled world. Rupertus saith: The

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world surely, which God loved, we understand to  be mankind, that is, the living and the dead: the dead, which in faith looked for his comming; the living, who should believe in him, whether they were of the Jews or of the Gentiles: For so he saith without any distinction either of Jew or Gentile universally, that every one that believeth in him shall not perish, but have life everlasting. And the common gloss expoundeth the world, those that be the elect of the world.

Object. II. Saint Paul saith, that God will  that all men bee saved and come to the knowledge of the truth. I answer, first, that the place is not to be understood, of all the posterity of Adam, but properly of those which live in the last age of the world. This I prove by conferring of the like places, wherein Paul doth  plentifully show his meaning. Act. 17, 30. And the time of this ignorance God regarded not, but  * Now he admonisheth all men every where to repent. Rom. 16. 25. By the revelation of the mystery which was kept secret since the world began. 26. But, Now is opened and published—for the obedience of faith among all nations. Coloss. 1. 26. The mystery which was hid since the world began and from all ages, is now made manifest unto the Saints. 27. To whome God would make knowne Christ—; whom we preach, admonishing every man and teaching every man, that we may present all men perfect in Christ Jesus. And in the 2. epistle to the Corinthians the 6. chapt. and the 2. verse, he expoundeth that place of Isaias, where it is said: In an acceptable time have I heard thee, and in a day of salvation have I helped  thee, and I will preserve thee: and will give thee for a covenant of the people that thou mayest raise up the earth, —that thou mayst say to the prisoners, go forth; after this fashion: Behold, Now saith he, the accepted time, (that is, the time of the new Testament) behold, Now the day of salvation. Saint Peter saith: salvation ordained  to bee declared in the last times: concerning which the Prophets which did prophecy of the  grace which should afterward come to you, have searched and inquired. And Christ himselfe saith most plainely of all, When I shall be lifted  up from the earth, I will draw all things unto mee, I therefore grant, that God willeth that all should be saved: but that God both willeth, and that he hath always willed that all men in all ages should bee saved, I utterly deny, neither hath Paul said so much: and among the ancient writers they which seeme to affirme  so much, do not withstanding in these  kinde of speeches doubtfully affirme it: I do imagine that it may with reason and religion bee believed: I do not thinke it irreligion to believe it, It may probably and religiously be believed.

Secondly I answer: That God wills that all men bee saved, that is to say, of those that are saved. So saith Augustine: Even as it is said that  all shall bee quickened in Christ, although very many bee punished by eternal death: because all whosoever they are that do receive eternal life, do not receive it but in Christ: so is it said, that God will have all men to bee saved: although he will have many not to bee saved, because all who are saved, are not saved but by him willing it. And Againe: When we reade in the holy Scriptures,  that God will have all men to bee saved, although we know assuredly that all men are not saved, yet ought we not therefore to derogate any thing from the omnipotent will of God; but thus to understand that which is written. Who will have all men to bee saved, as if it should bee said, that no man was saved, but he whome God would have to bee saved: not that there is no man whome he will not have saved. Haymo saith:  God will have all men to bee saved. Let us then aske what is the reason why all men are not saved. To which, answer must be made, that that saying in the Psalme is true. He spake the word and they were made. In like manner he will save all men who are saved, and who by his mercy seeke to bee saved. For the Apostle put the whole for the part, as it is in the Gospel, where the Lord saith, If I bee lifted up from the earth, I will draw all unto mee. For he hath not drawne, neither doth he draw all men unto him, but All that are elect, both of all sorts, and nations.

Thirdly, I answer, that God will not have every one of every kinde, but the kinds of every one to bee saved; that is to say, of every estate and condition some. Augustine saith: This very saying, Who will have all men to bee saved:  is so said, not because there is no man whome he would have damned, who would not do any powerful miracles among them, who he saith would have repented if he had: but that we by all men, may understand every sort of men, by what differences soever distinguished, whether they be kings or subjects, noble or ignoble, high or low, learned or unlearned, strong or weake, witty, dull spirited or foolish, rich or poore or meane men or women, infants or children, yougths or young men, middle aged men or old men, in all languages, in all trades, in all conditions, in all professions in the innumerable variety of wills and consciences, and what other differences soever there is among men. These things saith he, very truly and rightly, for this word, All, is sometime taken distributively, and then it signifieth every several and particular person: and Paul to the  intent that he might signify this, joineth the word every one with the word all. It is also often  taken collectively, and then it signifieth any, and not every one: as when Christ is said  to have healed every disease, that is, any disease. The double signification of this word.  Aristotle also observed. This word All (saith he) is taken two wayes, first for every one —and secondly the word All is used, when it doth not signify every one: It is plaine therefore that the word All, hath a doubtful signification. And of this minde also is Saint Hierome: It is like unto that (saith he) which is  in the Psalme:—every man is a lier. If every man be a lier, then is he also a lier which speaketh it, and he bee a liar which speaketh it, then is not that true which he speaketh, namely that

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every man is a lier. But, if this saying be true, these  words Every man doth lie, are (as I said besore) to bee understood after this sort, A great part of men are liers. And the Apostle writeth elsewhere:  Teaching every man: and againe, admonishing every man: not that he taught all men, (for how many are there yet at this day which have neither heard of the Apostles dostrine, nor yet so much as his name?) but that he should teach and admonish all that are in the Church. Sedulius  also saith: Many and all in Paul are one.

Fourthly, Saint Paul speaketh in this place according to the charitable judgement of Christians: and not according to the judgement of secret and infallible certainty. Like unto this, is that also that he calleth the faithful in several Churches men elected; amongst  whom there were many which after ward fell away from the faith. And yet is not the Apostle deceived; for it is one thing to speake according to his owne affection: and another thing to speake according as the  matter is indeede. Augustine saith We ought so charitably to bee affected as to wish that all men bee saved: as men that know not who appertaine to the number of those that are predestinated, and  who do not. And againe: We must as much as in us lieth, being unable to distinguish those that are predestinated from those that are not, desire that all men bee saved, and use sharpe correction unto all with an intent to heale them that they perish not.

Hence it appeareth what we ought to  thinke of Damascene his opinion, who distinguisheth the will of God into his precedent and consequent will. He calleth that his precedent will, whereby God, as he that is absolutely good, willeth to bestow all good things, yea blessedness it selfe upon the creatures: and by this will he affirmeth, that God willeth that all men should be saved, attaine unto his kingdom: because he made us not to punish us, but that he might make us partakers of his goodness, as being good himselfe. But his consequent will is that, whereby for some certaine circumstances of the creature, he absolutely willeth this or that: and by this will, he saith, that God willeth that man should be damned for sin, because he is just. And  indeede this distinction of will in it selfe is to be allowed, but that is not a very fit example, which he hath propounded concerning his precedent will. For there seemeth not to be in God such a will, or (as they use to terme it (such  a wishing will, whereby he will indefinitely or upon condition, that all and every, man of all ages should be saved. For first, it argueth a finite power and insufficiency in him that will leth. For whatsoever any one desireth and earnestly willeth, that will he bring to pass, unless he bee hindered. As for example: The merchant desireth and earnestly willeth to save his ware: but being forced by a tempest, to the intent that himselfe may escape, he doth absolutely will to cast them into the sea. Yea indeede this kinde of will seemeth to argue weakeness, because God should will that which shall not come to pass. But you will say, that this will is conditional; that is, that God will that they bee saved, if they shall believe. And I say first, that the will of God stands doubtful, until the condition bee fulfilled, and that the first cause is by this means held in suspence by the second causes: Moreover there is given unto men a free will either to believe or not to believe: that is, flexible and inclinable both wayes, either by grace, or by nature, both which things are false, as I will afterwards show. And therefore, this will is rather a humane will then a divine. Heare what Anselmus saith. The will of God is taken foure manner of wayes by the principal Doctors,  first, for the knowledge of God; then for the will of the Saints, who will in charity that even the unjust should bee saved; againe, for humane reason: and lastly for Gods Commandments. Second, this conditional will seemeth idle and unnecessary, especially in him whose power is infinite; because if he earnestly willed, he would verily do a thing, when he might without hindrance. Thirdly, Gods will is not such concerning the Angels, whereby he willeth that all of them should be saved: therefore, it may well be demanded, whether his will bee such concerning man. Fourthly, if God will that all men, as they are men, be saved: in like manner he will, that all sinners, as they are sinners, bee damned; which is absurd. Fiftly, that will which cannot bee resisted, is absolute: but Gods Antecedent or first will cannot bee resisted: Rom. 9 19. For there Paul speaketh of the will that goeth before all causes. Therefore, the precedent will is absolute. And this will I make manifest after another manner: the will of God is, that some should believe and persevere, and that othersome should bee forsaken either not believing or not persevering You will aske me haply how I know this. I answer, by the event. For as touching the event some believe, and some do not believe. But to believe, and to persevere is a certaine kinde of good action; and on the contrary, not to believe, or not to persevere is an evil action. And every thing that is good, is, through the effectual will of God; and so far forth as there is, or existeth that which is good, so far forth God willeth it, and maketh it to exist by willing it. And that evil, which commeth to pass, commeth to pass God not hindring it; and because God will not hinder it, therefore consequently it commeth to pass. Hereupon, it is certaine that God willeth that some should believe, and persevere unto the end, and that othersome do not so; yea even without any condition: and no reason can be rendred, wherefore he willeth this. Therefore this will is both absolute and first: and therefore that universal precedent will concerning the salvation of all and every one in Christ, is counterfeit and

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fained. Sixtly, the ground of this opinion, is  that foresaide place of Paul, which I have already showed to be misunderstood. And yet, that place layeth not downe unto us any conditional, but an absolute will. For there it is first affirmed, that God will have all men to be saved: afterwards, that he will have all men to come to the knowledge of the truth, that is, unto faith, because by applying faith to the word of God, we acknowledge the truth. Where is now  then that condition of faith? Lastly, against Damascene I oppose Augustine: who to the Pelagians urging this place of scripture, God willeth that all men bee saved, maketh a double answer: first he denieth that it is not generally to be understood of the universiality of men, and that by this argument: That which  God willeth he effecteth: but he doth not generally save all men; therefore he willeth not. Secondly, he saith, that the place is to be understood of them which are actually saved: because all men which are saved, are saved by the will of God. Againe, I oppose against  him Prosper also, who saith: If the will of God concerning the universal saving of mankinde, and the calling of them to the knowledge of the truth, is to bee affirmed so indifferent throughout all ages, as that is shall bee saide to overpass no man in what place soever, Gods impentrable and deepe judgements receive a great blow. And againe: We cannot say that there is the calling of  grace, whereas as yet there is no regeneration of the mother the Church. And againe: He forbad the Apostles to preach the Gospel unto some people; and now as yet he suffereth some  people to live out of his grace. Also I oppose Thomas Aquinas against him, who saith: But saith some man, God loveth all men: whereto I answer, that it is true so far forth as he willeth some good to all: and yet he willeth not every thing that is good to all, that is, eternal life: and therein he is said to hate and reject them. To conclude,  I oppose against him Hugo de Sanct. Victore, Who will (saith he) that all men bee saved according to Ambrose, if they themselves will. But are there not many who would be saved, and yet are not saved? —or thus, He offereth grace unto all, by which, if they will, they may bee saved, But  how is this solution true, are there not, and have there not beene many, which never heard so much as a word of preaching.

Objection. III. That which every one is bound to believe, is true: but every one is bound to believe that he is effectually redeemed by Christ: therefore it is manifest, that every one, even the reprobate is effectually redeemed by the death of Christ. Whereto I answer; that the termini or parts of the proposition are to bee distinguished; that which every one is bound to believe, is true according to the intention of God that bindeth; but it is not always true according to the event. Jonas preached, and therefore he was bound to believe, Yet forty days, and Ninive shall be destroyed; but this was not true according to the event. The assumption also must be distinguished, Every one in the Church, by Gods commandment (Believe the Gospel) is bound to believe that he is redeemed by Christ; yea even the reprobate as well as the elect: but yet notwithstanding in a divers and different respect. The elect is bound to believe, that by believing he shall bee made partaker of election: the reprobate, that by not believing, he may be made unexcusable, even by the intention of God. For God sometimes giveth a commandment not that it should bee actually done, but that men may bee tried, that they performe outward discipline, and that they may be convicted of their natural infidelity, and be made unexcusable of all their sins before God in the last judgement. For thus I distinguish of Gods commandment: there is a certaine commandment of obedience, the performance wher of God willeth in all: hither are referred the commandments of the moral law. There is also a certaine commandmen of trial, as the commandment of sacrificing Isaack: whereas God willeth not the act it selfe, but  only the manifestation of obedience. And therefore God must not bee said to mocke men, if by the word preached he do outwardly call those, whom he will not have to be saved: for by this meanes he shows unto them the riches of his grace, and declares that they perish by their owne fault, because they will not receive salvation offered. But you will say they cannot: I confess as much, but that inability whereby they cannot, is voluntary, and borne together with us, not infused into us by God: and therefore it cannot bee excused. Very well therefore saith Bernard. The master knew well, that the weightiness of  the commandment exceeded the strength of man: but he thought it expedient even in this, that it put them in remembrance of their owne insufficiency. —Therefore by commannding things impossible, he makes not men swarvers from the truth, but humbleth them, that every mouth may bee stopped. So saith Augustine de grat. lib. arbit. cap. 43. Secondly, I answer: that, that which every one is bound to believe, is true unless any one shall by his owne unbeliefe hinder himselfe; this doth the reprobate by his owne inborne infidelity. Thirdly, I answer, that the argument doth follow twice affirmitively in both propositions, For the termini or parts of the proposition are thus to be turned: That is true, that every one is bound to believe, but every one is bound to believe that he is redeemed by Christ. Therefore that is true.

Object. IV. The Fathers which believed right, do affirme that Christ redeemed all and the whole world. Answ. Whereas they write that Christ redeemed all men, and the world. their meaning is, that he did it according unto sufficiency, and the common cause and common nature of all, which Christ did Ggg

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take upon him: and not effectually on Gods  part. This very thing doth Prosper make plaine: All men (saith he) are rightly saide to  be redeemed, in respect of the one nature of all, and the one cause of all, which our Lord did truly take upon him: and yet all are not delivered from captivity: The propriety of redemption without doubt belongeth unto them for whome the Prince of the world is sent abroad: —whose death was not so bestowed for mankinde, as that it should also pertaine unto the redemption of them, who Were not  to bee regenerated. And againe he saith: Our Saviour may fitly bee saide to be crucified for the redemption of all the world, both in respect that he truly tooke upon him the nature of man, and also in respect of the common or general perdition in the first man: and yet he may bee said to bee crucified  only for those, unto whome his death was availeable. Moreover, the Fathers speake of the universality and of the world of believers. So saith he that is the Author of the calling of the Gentiles. The people of God (saith  he) have their fulness.

And thus much for the efficacy and greatness of Christs death; Now as concerning grace; I say, that that is diversly distinguished. For first, it is either restraining, or renewing. The restraining grace is that, whereby the inbred corruption of the heart, is not thereby utterly diminished and taken away, but in some is restrained more, in some less, that it breake not violently forth into action: and it is given only for a testimony unto man,  and to preserve order amongst men in a politic society: and this kinde of grace is general, that is, belonging to all and every man, amongst whome some do exceede othersome in the gifts of civil virtues. and there is no man, in whome God doth not more or less restraine his natural corruption. Now renewing or Christian grace (as ancient writers do usually call it) is that whereby man hath power given him to believe and repent, both in respect of will, and power: and it is universal in respect of those that believe, but indefinite in respect of all and every man. Thus we teach, thus we believe.

Secondly, Grace is either natural, or supernatural; as Augustine himselfe teacheth.   Natural grace is that, which is bestowed on man together with nature: and this is either of nature perfect or corrupt. Perfect, as the Image of God, or righteousness bestowed on Adam in his creation. This grace belonged generally unto all, because we all were in Adam: and whatsoever he received that was good, he received it both for himselfe and his posterity. The grace of nature corrupted, is a natural inlightning (whereof John speaketh: He enlighteneth every man that commeth  into the world,) yea and every natural gift. And these gifts truly by that order which God hath made in nature, are due and belonging unto nature. But that grace which is supernatural, is not due unto nature, especially unto nature corrupted, but is bestowed by special grace, and therefore is special: This the ancient writers affirme. Augustine saith:  Nature is common to all, but not grace: and he only acknowledgeth a two-fold grace: namely that common grace of nature, whereby we are made men: and Christian grace whereby in Christ we are againe borne new men. And he is of opinion, that some that do not believe in Christ, do not sin: which is a thing notwithstanding very ungodly and untrue, if grace bee as general as nature. Let us well weigh his words: In that he hath (saith he) added:  Now they are inexcusable for their sin: it may move men to aske, whether those unto whom Christ hath not come nor spoken, may have any excuse for their sin. —To this question, according to my understanding, I make answer: that they cannot bee inexcusable for every sin which they have committed, but for this sin, that they have not believed in Christ unto whome Christ did not come, and unto whome he did not speake. But they are not in this number unto whome he hath spoken in his disciples, and by his disciples, which he also now doth. For he came unto the Gentiles by his Church. —It remaines for us to demand, whether they can have this excuse which have beene or are prevented by death before Christ came in his Church to the Gentiles, and before they heard his Gospel. I answer, that without doubt they may, but they cannot therefore escape damxation: for whosoever hath sinned without the law, shall also perish without the law. Againe he saith: Only grace distinguisheth those that are saved, from those that are damned,  who were enwrapped in one lumpe of corruption by one common cause from the beginning. Chrysostome saith: The grace of God commeth unto every one, but it remaineth with them who do  worthily fulfill those things which are in their power: departing quickely from them, which do not well behave themselves: neither doth it at all come unto those, who do not so much as begin to turne unto the Lord. Gregory saith: Tho Gentiles did not any way worship God, neither showed they any signe or token of any good worke, for indeede they were * forsaken. Amongst whom, because there was no lawegiver, nor no one that  did according to reason seeke after God, there was not as it were a man, but all lived as it were like beasts. And afterwards he saith: When our Redeemer came, he so received the calling of grace, as that there was not before in it the life of prophecy. And againe: Teachers holding their tongues, the devils go into their place: because none do perish by the silence of their pastours, but they who are not predestinated unto eternal life. For they are places for the devils, because in Gods fore-knowledge they are not preordained unto Gods Tabernacle. Hereupon it is said, that when the Pastours did preach, as many as were predestinated unto eternal life did believe. And hereupon saith Paul, whome he hath predestinated, those hath he called. Hereupon it is, that the Apostles desirous to go into Asia, were forbidden by the

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holy Ghost. They therefore which are not predestinated,  whether they heare the words of the preachers, or whether they do not heare them, cannot bee called unto Gods Tabernable. And againe: Sometimes the preachers are Silent by Gods dispensation, that they holding their peace, they which are not the Lords, may bee deceived of evil spirits.  Beda saith: He goeth to visit and enlighten their hearts, whome he hath predestinated to eternal life, forsaking those whome he knoweth to bee none  of his owne. Anastasius saith: The Church in the former state of error, being without eyes, and blinde, did neither see from the beginning, neither was it seene at all by God. And againe: All other kindes of faith which are in the world, are  dead, as also the motions of those people and Gentiles which are dead, as they which had not in them him who said, I am the life. Neither do they regenerate and quicken their people and children, by the wombe of water and the spirit; but are fruiteless, and bereft of the well of life, and not enjoying the water which is lively, and streameth unto eternal life. Therefore that Chruch which is his, is only tearmed the life and mother of all the living. Hugo de Sanct. Vict. saith: Some of  those, who were before the comming of Christ, if they had not had some other sin, they should not have been damned, for that they did not believe in Christ, because they have an excuse for that sin. And againe: What if thou shouldest enter into consideration how many, and how excellent in comparison of thee are cast-awayes, who could not  attaine unto this grace which is given unto thee? Surely thou hast heard how many generations of men from the beginning even unto this day, have passed away, who are all without the knowledge of God, and the price of his redemption, tumbled downe into the gulfe of everlasting destruction. Thy Reedemer and lover hath preferred thee before all those, in as much as he hath given thee this grace which none of them was worthy to receive. And what wilt thou say? wherefore doest thou thinke that thou art preferred before them all? hast thou beene more valiant? hast thou beene more wise? hast thou beene more  noble? hast thou beene more rich then they all? because thou hast obtained this special favour above them all? how many valiant men? how many wise men? how many noble men? how many rich men have there beene, and yet they are all forsaken, and have perished like cast-awayes. Thou only art received before them all, and yet thou canst not finde out any cause why thou shouldest thus bee dealt withall, besides the free favour of thy Saviour.

Hitherto I have opened and defended our opinion of predestination. I will now breefly examine another, dissenting with this in many things, having taken it with as much diligence as I could, out of the public writings of many men: and to this end I do thus briefly propound it.

First, God created all and every man in Adam to eternal life.

Secondly, he foresaw the fall.

Thirdly, because he is by nature gentle and good, he doth seriously will that all men after the fall should be saved, come to the knowledge of the truth: and therefore wills to give all the furtherances both of nature grace, that they may bee saved, but yet indefinitely, if they themselves shall believe. This will of God (they say) is predestination, the same with the written Gospel: The rule of this will is; Whosoever shall believe, shall bee saved; He that will not believe, shall be damned.

Lastly, Election is according to the foreknowledge of future faith, which notwithstanding may bee lost utterly for a time, as some say; or finally and for ever, as some others will: and reprobation is according to the foreknowledge of infidelity, or the contempt of the Gospel.

This platforme is in very truth (so far as I can judge of it by the Scriptures (a mere invention of mans wit: which will appeare by the manifolde errors therein contained.

First, by this platforme or ground-worke  there followes a certaine universal reprobation, and that a very absurd and strange one. For if there bee (as they do affirme) an universal election, whereby God willeth that all men shall be saved indefinitely, if they do believe; he willeth also by the like reason, that all and each one should bee damned if they do not believe. But this reprobation is no where to bee found in the Scriptures. Yea hence it followeth, that God being alike affected to all, and seriously willing the conversion and salvation of all, doth neither choose nor refuse any man.

From hence also it followeth, that God  hath in vaine propounded with himselfe the supreme and absolute ende of his counsels, which is to communicate his goodness in true felicity even to every man. For if we consider the event, he doth not communicate his goodness and eternal life unto very many, which is otherwise then he purposed, namely, unto those that are damned. But we are in no case to say, that the supreme end of Gods counsels, either have any uncertaine event, or are in vaine propounded.

Thirdly, this platforme attributeth unto  God a certaine ordered and fitted will, which doth wholly depend on mans will. Thou saist that God willeth that all men whatsoever should bee saved by Christ. Very well: Tell mee therefore why they are not saved: They themselves will not, thou saist? Yea wis. What is this but to set the creature in the throne of Almighty God the Creatour, against the order of nature, and of all causes? For the first cause, which indeed is Gods will, ought to order and dispose the act of the second cause. And therefore we must not give unto God a will that is ordered by the will of the creature; especially considering that all order in heaven and in earth whatsoever proceedeth from him. That which ordereth Ggg2

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all things, is ordered of none. Moreover, men  after this sort are elected of themselves, by receiving of Gods grace, being offered by the assistance of common grace: and are also rejected of themselves, by refusing of grace offered: and men themselves shall bee the makers and framers of their owne election and reprobation: and God who chooseth is not so much to be praised, as the men that do receive and embrace the blessing offered.

Fourthly, this platforme layes downe a determinate  fore-knowledge about the evil of fault, without any decree going before concerning the event of the fault; which cannot be. A definite foreknowledge is not the cause of that thing which is to bee, but the thing which shall bee is the cause of the foreknowledge thereof. For the thing which shall bee, followes not the foreknowledge of it, but  foreknowledge followeth the thing which  shall bee. as Justinus taught. For God doth first decree a thing as touching the event: then afterwards he doth fore-know by his definite foreknowledge, that it shall be. And Anselme: In that (saith he) a thing is said to be foreknowne, it is by that pronounced that it shall bee. And Augustine  before his time affirmed, That God doth foreknow that which shall bee. Hence it followes, that a thing must exist with God, before it can be precisely definitely known before. And every thing existeth is, because God did will and decree to do it if it be good, or to suffer it to be done if it be evil; having respect always to the good that is joined with it. Unless we shall holde and grant this, it will follow that  something hath being of it selfe, that is, that something is a God. Therefore the existency or being of things, doth not go before, but out of all doubt followes the decree of God. For first of all, there is a foreknowledge, or (as it pleaseth others) a knowledge  of beholding, whereby God beholdeth and seeth what is possible to bee, and what not: Then followeth the decree either of Gods operation, or of his voluntary permission, and consequently of the event of the thing. And this decree being once laid downe, the definitive fore-knowledge is conceived, whereby it is knowne what shall come to pass infallibly.

The fifth defect in this platforme is, that  it teacheth that Christ for his part hath redeemed  and reconciled all and every man to God, and that very many of them for all that, as touching the event are damned, which is very absurd. For if this were so, sin, Satan, death, and hell should bee more mighty then  Christ the Redeemer, and (as Augustine saith) Vitio humano vincitur Deus: God is overcome by mans sin. If thou wilt say, that God is not overcome; yet I say, and that according to this platforme, that he is altered: for he hath decreed, and seriously willed to save all men, and yet notwithstanding, another sentence being given, he willeth to destroy those which will not incline and bend themselves to this counsel.

This platforme maketh saving grace (which  indeede is supernatural) to bee altogether universal. But this opinion (to speake no hardlier of it) is a plausible device of mans braine. For first of all, hereby the special covenant made with Abraham, and the greatness of Gods mercies towards the Gentiles is abolished. And there is no mystery of the vocation of the Gentiles, if all and every particular man were by certaine meanes called unto Christ from the beginning; For those, which shall by the helpe of common grace, which they shall receive, give assent unto God calling them, whether it be by extraordinary instinct, or by the ministery of the word preached; they shall be accounted among the members of the Church, and shall belong to the special covenant of the Gospel. Moreover, if the first grace be universal, it is either faith actually, or in power. For without faith it is impossible to please God, and to attaine salvation. But actual faith is not common to all. The power of faith is double; the first is that where by thou hast received power to be able to believe, if thou wilt. But this is not sufficient unto salvation: because now after Adams fall, free will in spiritual things is wanting, especially in the conversion of a sinner: and therefore further grace is required, whereby a man may bee able to will to believe. No man can come to Christ, but he wich is drawne of the Father, John 6. 44. Now they are not drawn which receive power to believe, if they will, but those who of men nilling, are made actually willing. The second power, is that whereby a man hath received power to will to believe: but this is not common to all men. To you (saith Christ to his disciples) it is given to know the mysteries of the kingdom of heaven, but not so to them, because the Father hath hidden them from the wise, Matth. 13. 11. Againe: Therefore could they not believe, because Isaiah fore-tolde this, John. 12. 33. Furthermore, if this power were common to all and to each person, faith were common to all. Fore the will the deed floweth from one and the selfe same grace. Philip. 2. 13. It is God who worketh in you the will and the deede, even of his good pleasure. John 6. 45.  Whosoever hath heard and learned of the Father, commeth unto Christ. But whosoever  hath power to will to believe, hath heard and learned, as being drawne of God: therefore whosoever hath power to will to believe, cometh unto Christ. Well saith Augustine: It followeth not, that he which can come, doth come, unless  he will it, and do it: but every one that hath learned of the Father, hath not only power to come, but also doth he come: where now there is ( possibilitas profectus, voluntatis affectus, effectus,) a possibility, a setting forward, a desire to come, and comming indeede. So it appeareth, that to will to believe, and actually to believe, are most nearly conjoined;

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yea seriously to will to believe, is in very deed  to believe. The publicans and harlots, and those which are held captive at the devils will, do repent and are converted: and therefore they do not only receive power if they will, but of nillers and stubborne repugners they are made actually willing.

Thirdly, there are and have beene many nations, which have had no knowledge of the faith, or which have not kept it, and without this knowledge, there is not any saving grace. Answer is wont to be made, that man receiving natural light is not to bee excused for the want of supernatural knowledge: because if he would do by Gods assistance that which lieth in him, God would inlighten him with supernatural grace. For thus the schoolmen  do usually speake: Although no man is  able by the ministery of men to know the nature of faith, if he never heard any thing of it; yet he may by Gods helpe, if he live morrally according to Gods law so much as in him lieth to do. For then God will succour him either by himselfe, or by some other, to wit, either man or Angel, by propounding of faith unto him. For as in natural things, so in supernatural God doth minister grace when man is not wanting to himselfe. I answer, that this is false. For if grace be given to him which doth that which lieth in him to do by the strength of nature; it is given either by merit or promise. Not by merit, because there is no merit before faith; and we do nothing acceptable unto God before we have   faith. Augustine: Thou bringest in a kinde of men, which can please God without the faith of Christ, by the law of nature. This is the cause why the Christian Church doth especially detest you. And it is not given by promise, because there is no promise or divine law to be found in the Scriptures, that grace should by and by be given unto him that doth that which lieth in him to do. It is also false to say, that God doth minister all things that make for the felicity of nature, or this present life. For some are borne leprose, blinde, foolish, very poore, unmeete for this temporary felicity; neither do they ever attaine unto it. This opinion also is against experience: because many die in their infancy, and many are foolish and mad all their life long, upon whom  we cannot say that this universal grace is bestowed. It is also contrary to most plaine places  of Scripture. Salvation is not in him that willeth, nor in him that runneth, but in God that showeth mercy. And he hath mercy on whom he  will, and whom he will he hardeneth. It is given to the disciples to know the secrets of the kingdom  of heaven, but to them it is not given: The winde bloweth not on all, but where it listeth: The Son doth not reveale the Father unto all, but to whom  he will. All do not believe, but those which are drawne and predestinated unto life. All do  not heare, but those to whom eares are given for to heare. Furthermore it is some impairing of effectual and Christian grace, so to place it in mans power, that he may, if he will, receive it: and that he may also, if he will not, refuse and despise it: and to say, that God hath given unto men no other grace, then that against which the flesh or perverse will may prevaile in all men, and against which it doth prevaile indeede in the greatest part of mankinde, because God will not restraine it. To conclude, let us also heare the testimonies of the Fathers. The author of the calling of the Gentiles, saith thus: If so he that the saviours grace do pass by some (as we see it doth) it is to bee referred to the hidden judgements of divine justice.  Augustine: Nothing delivereth us from this wrath whereby we are all under sin, saving the grace of God by Jesus Christ. Why this grace commeth to that infant, and not unto this, the cause may be unknowne, but not unjust. Againe, It was  by divine dispensation, that Pharaoh did not tractably consent, but obstinately resist, because that there was not only a just punishment, but a just punishment evidently prepared for such a heart, whereby those which feare God may bee corrected. Againe: The judgements are unsearchable,  wherefore of two wicked men being of yeares aged, one should be called so, as that he should follow the caller, and the other should either not be called at all, or not called so as that bee should follow him that calls him. And againe; He giveth to whom  he will, because he is merciful, which though he should not give, yet he is just. Againe, he doth not give to them to whom he will not, that he might make knowne the riches of his glory upon the vessels of mercy; for by giving unto some, who deserve not, he will have it to be his free, and by this also, his true grace and favour. Againe;  Whosoever are set apart from original damnation through the bounty of Gods grace, it is no doubt, but that it shall bee procured for them to heare the Gospel, and to believe when they heare it. Againe;  We know that Gods grace it is not given unto all men. And againe: Why one man is so exhorted that he is persuaded, and why it is not so with another, O the depth of the riches? Thomas, As he doth not open the eyes of all that are blinde, nor cure all that are crazy: that in those his power might appeare, and that in the other the order of nature might be preserved: even so he doth not by his helpe prevent all that hinder grace, but some in whom he willeth that his mercy should appeare; so also that the order of justice should bee manifested in others. Isidore, Spiritual grace  is not distributed to all but is only given to the elect. Againe, It is given to him, because he is evil that would bee good: another neither willeth, neither is it given him that he might bee good. Cameracensis: Although God bee an universal  agent over all, so as that he giveth unto all some gifts of grace, as being, life, knowledge, c, yet he giveth some gifts of special grace unto one. which he gives not to another, as namely faith, and the grace which makes us gracious, and such like which are the effects of predestination. Finally Augustine, and almost all the Scholmen make two kindes of infidelity, the one negative Ggg3

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in those which neves heard the Gospel: the  other privative in those that refuse and contemne the message, which they have heard of Christ. And it is to be noted, that by this distinction they do confess that God hath not vouchsafed so much as an outward calling to every man.

Object. I The promise of the seede of the woman is made in Adam to all and to every man. Answer. It is made to Adams posterity,  indefinitely, not universally. When salvation is promised to all men, all men are named for a part of men. The heads of the nations Cain, Cham, Esau. c. knew the Messiah was promised, but those which came after, knew him not, neither had they the meanes how to know him. So saith Isaias: Me have they not knowne, of me   have they not heard. The nations also next adjoining to the Jews, peradventure heard something of the Messiah, had proselytes, but the nations a far off, seated in the uttermost parts of the earth, had no affaires with the Jews, and no proselytes. And therefore it is false which some affirme; to wit, that the chusing of the people of Israel, was only a kinde of greater curtesy showed to this nation, or a more gentle entreating of it, and no peculiar diverse favour, whereby he showed himselfe to bee their Father and Redeemer only. And to make or maintaine a hidden and invisible Church among the Gentiles, before the comming of Christ, is altogether  to contend against the word. God is only knowne in Judah. The Israelites only  are called my People in Hosea: And they only were Christs sheepfold: because Christ when he came, made on sheepfolde of the Jews and Gentiles.

Object. II. There is infolded in Gods providence, that care of God touching all those things which concerne the blessedness of man. But the Gentiles knew this providence of God, and that his goodness was so great, that he would pass by nothing which might make for the happiness and salvation of man. Therefore the Gentiles did after a sort, obscurely and by an infolded, knowledge, know the doctrine concerning the redemption of mankinde. Answ. This  faith of things unknowne is a mere fiction. For faith of it owne nature is a certen knowledge. Moreover, although the general do include in it selfe the species or kindes. and the whole his members, yet he which knoweth the general and the whole, doth not by and by know all the kinds and parts thereof. The mind may so know the general; that yet for all that it may in the meane time be ignorant of the special kindes thereof. We must therefore beware of the Schoole-mens opinion, who say, that salvation was given before Christs comming, for the implicite or infolded faith concerning the Redeemer in general, namely, when men did believe that there is a God, and that he is a rewarder, and the giver of all gifts which concerne the good either of soule or body, especially the remedy of sin. But this is nothing else, then to imagine a certaine saving faith and Church, which hath no word of God at all, either written or any other way revealed. Furthermore, this is to accuse Paul of falsehood, who teacheth the contrary in these words: Seeing the world by wisdom knew not God in the  wisdom of God, it pleased God by the foolishnes of preaching to save them that believe. It is also most certaine, that we ought to know Christ the redeemer in special. This is life eternal, that  they know thee to bee the only very God, and whom thou hast sent Jesus Christ. The same affirme the ancient Fathers. Irenaeus: They being ignorant  of that Emmanuel, who is borne of the Virgin, are deprived of his gift, which is life eternal. Hierome: We cannot be his sons before, unless we receive the faith and understanding of his Son Jesus Christ. Augustine saith, that those which were just in olde time, whatsoever they were, were delivered only by that faith, whereby we are delivered; to wit, by the faith of Christs incarnation. Againe: What truth soever thou sayest was in  those which were just in olde time, the faith only of the Mediatour saveth them, who shed his blood for the forgiveness of his sins.

Object. III. (a) The power of God is known  unto the Gentiles. Rom. 1. (b) Christ is the power of God 1. Corinth. 1. 24. (c) Therefore Christ is knowne to the Gentiles. Answer. I distinguish of the proposition. The power of God is either the power of creation, or of redemption: The power of God in the creaon was knowne unto the Gentiles: but not the power of God in the redemption, which is Christ himselfe, the preaching of whom is foolishnes unto the world.

Object. IV. The Fathers say that saving grace is universal. First, I answer, that the sayings of the Fathers are to bee understood of the grace of the last time, which is common to all men and nations. Irenaeus. The Lord hath reconciled us in the last times by his incarnation,  being made a Mediatour betweene God and man, reconciling the Father unto all—giving unto us that conversion which is to our Creator. Origene saith: God hath a greater care to save men,  then the devil hath to destroy them. —The only begotten Son of God himselfe (I say) is present with us, he defendeth, keepeth, and draweth us unto himselfe: —for he saith in another place, When I shall be lifted up I will draw all things unto mee. Chrysostome Grace is shed abroad over all: it passeth by, and disdaineth neither Jew, nor Grecian,  nor Barbarian, nor Scythian, it is alike affected unto all, it showeth it selfe gentle unto all, it calleth all with equal honour; and let those, who neglect the helpe of grace, ascribe this their blindness unto themselves. For considering that a way to enter in lieth open unto all, and is forbidden to none, some desperately wicked do refuse to enter, through their owne corruption. Cyril saith: He is the true light, and sendeth forth his brightness

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unto all: but (as Paul saith) the God of this world,  hath blinded the mindes of unfaithful men, that the light of Gods knowledge may not shine in them. Ambrose: The earth is full of the mercy of God,  because pardon of sins is given unto all. The mystical sun of righteousness is risen unto all, is come unto all, hath suffered for all, and hath risen againe for all. And if any believe not in Christ, he deprives himselfe of his general benefit. He shutteth out the grace of common light from himselfe.  Gregory saith: The medicine which is from God meeteth us in every place; because he hath both given unto man commandments not to sin, and hath also given remedies to him that sinneth, lest he should despaire. Theodulus Presbyter.  He hath said that both Jews and Gentiles should  be partakers of Grace, yet not all, but those that believe: and because grace is common to all, not without cause.

Secondly, they speake of natural vocation,  or of the grace of nature consisting in the relics of natural light and understanding, in the common gifts of virtues and outward blessings, which are testimonies of Gods providence and goodness. The author of  the calling of the Gentiles: For this cause verily the nations may bee excused, which being aliens from the common wealth of Israel, voide of hope, and without God in this world, have perished under the darkeness of ignorance, because this abundance of grace, which doth now water the whole world, did not flow so plentifully before: For  there is evermore showed unto all men a certaine measure of doctrine from (a) above, which alberi it proceed from a more sparing and hidden grace, yet it is sufficient (in the Lords judgement) for  a (b) remedy unto some, and a witness unto all. Againe, who may not easily perceive that he never denied his divine goodness to the posterity of this brother-slayer, if he consider how profitable so long patience of God, such plentiful store of temporal blessings, and such an universal increase of multiplied fruitfulness might have beene unto them? which benefits, although they wrought no cure and amendment in those whose hearts were hardened, yet they prove that their apostasy was not caused by God. Againe, In the farthest parts of the world there bee some nations, unto  which the light of saving grace hath not as yet dawned: — unto whome that parcel of general assistance is not denied, which is always from above granted unto all men; Although the nature of man hath received so sharpe a wound that it is not possible for any man to come to the knowledge of God by the helpe of his owne voluntary contemplation. unless the true light dispel the darkeness of the heart, which the just and good God in his unsearchable judgement hath not so shed abroad in times past, as he doth in these last days.

III, The Fathers speake of the universal aptness, whereby mans will being by Gods ordinary dispensation prevented and helped by the holy Ghost, may believe and bee converted; which notwithstanding, a stone, stocke, or beast cannot. August. A possibility to have faith is given of nature. Againe, he saith, that mans nature is capable of justification  by the grace of the holy Spirit. Againe: Men may keepe Gods commandments and believe in God if they will; because that light enlighteneth every man which commeth into this world. Prosper: To be able to have faith is the nature of men; but to have faith, is the grace of the faithful.  Augustine: This difference there is betwixt wicked men and the devils, that men though they be exceedingly wicked, may be reconciled, if God will show mercy; but there is no conversion reserved for the devils.

Now as concerning Christian grace, whereby a will to be converted, and to believe actually in Christ is given unto men; the Fathers have not so much as dreamed, that it is common unto all, and every one: which notwithstanding some are not (c) now afraid to affirme  in their writings.

* This plat-forme teacheth that Gods foreknowledge of our faith and infidelity is the rule of predestination; which is utterly false. For first of all, the very will is a rule unto it selfe, and the divine counsels. Eph. 1. 5. 11. We were predestinated according to his purpose, who worketh all things after the counsel of his owne will. Secondly, Gods election is the rule of faith that is to be given or not given. Rom. 11. verse 5. A reservation is made according to the election of grace. Thirdly, the foreknowledge of faith and infidelity doth not extend it selfe so far as predestination, which belongs unto all men whatsoever, many of whome notwithstanding  never so much as heard of Christ: now these cannot have faith nor * privative infidelity, but only a negative. The same I say of those which die in their infancy being within the covenant, who we believe are saved by the tenour of the same covenant: who for all that are neither elected for faith, nor according to faith, which they as yet had not. But if the foreseeing of faith were the rule or square of election or reprobation, the thing  foreseene should belong to all men without exception, for the rule must not bee straiter than that which is ruled by it. Fourthly, foreseene faith is the effect of election, therefore it is not the rule of it. Eph. 1. 5. Who hath predestinated us unto Adoption by Christ: and therefore also to faith, which receiveth the benefit of adoption. Augustine: Let us therefore (saith he) understand * that calling whereby they are chosen, who are chosen not because they did believe, but that they should believe: for if they were for that cause chosen because they did believe, they themselves verily had chosen him before by believing in him, that they might deserve to be chosen. Againe: Lest any man should say, My faith or some such like thing, doth distinguish me from other men, the teacher of the Gentiles meeting with such conceits asketh, What thou hast that thou hast not received? and of whome, Ggg4

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but of him, who distinguisheth thee from him, to  whome he hath not given that which he hath given to thee. Lumb. God hath elected those whome it pleased him to elect of his owne free mercy, not because they would bee believers, but that they might bee believers: and to them he hath given grace, not because they were faithful, but that they might be made faithful: Againe: Grace is the  effect of predestination. Fiftly, if God did elect according to foreseene faith, tell me why he did foresee faith in one man rather then in another, tell me I say? for here whether thou wilt or no, thou must have recourse to the mere will of God. For God doth foresee no thing which is good in any besides that which he himselfe of his pleasure will first make. And  what is the cause why he foreseeth faith in one man rather then in another? but only because it is his will to give one man faith, and not another. Lastly, this rule is uncertaine for faith, as apperteth by this platforme, may be utterly lost; and therefore the thing ruled to wit, predestination is made uncertaine. This a certaine Author plainely confesseth in his exposition of the Epistle to the Romanes, where he teacheth unadvisedly that Gods decree may bee changed, and that election and reprobation have recourse one to another; because (as he saith) they depend upon  the condition of faith and infidelity.

Furthermore, this platforme teacheth that true and saving faith, may perish and be lost either wholly or for ever; which notwithstanding is not true. Reason. I. Math. 16. 18. Upon this rocke will I build my Church, and the gates  of hell shall not prevaile against it. Here three que  stions must be asked, what the rocke is? what is meant by building on the rocke? and what is that which is promised to those which are built upon it? The rocke is faith it selfe, or Christ apprehended by faith. Chrysostome.  Upon this rocke, that is (saith he) upon the faith of confession. Againe, he setteth our feete upon the rocke, that is upon faith for faith in Christ, may well be said to bee that which cannot bee broken. Againe: Christ being wise hath built his house, that  is, his Church upon a rocke, that is, upon the fortitude of faith, or a strong faith, Now if faith be a rocke, it remaineth constant and immoveable. To be built upon the rocke, is to perceive  the doctrine of the Gospel, to imbrace Christ our Saviour with a true faith, and to cleave fast to him with the heart. For the Corinthians are said to bee Pauls building, because he brought them to the faith. And the Ephesians are said to be built upon the fovudation of the Apostles and Prophets, because Paul came and preached unto them the Gospel of peace. The certainty and firmeness of the doctrine of the Gospelmay also be called a Rocke. Epiphanius: They shall not prevaile against  the rocke, that is to say, against the truth. Hilary: This is thy blessed rocke of faith, which  Peter hath confessed with his mouth. Augustine: Upon this rocke which thou hast confessed, I will build my Curch. Now no man can bee built upon the confession and upon the truth, but by faith Hence I do conclude thus: Those that are built upon the rocke canot fall away utterly: but those which truly believe are built upon the rocke: therefore those which truly beleve do not utterly and wholly fall away, Thirdly, the promise made to them  that are built upon the rocke is, that the gates of hell shall not prevaile against them. From hence it followeth necessarily, that the Divels can but make a florish, and show their strength and power against the faith, and that they shall never he able to over come and conquer. Let us here also weigh the judgements of the Fathers. Cyprian; Lord to whom shall we go? — signifying that the Church, which  believeth in Christ, and which keepeth that which it hath once knowne, doth at no time altogether depart form him, and that they are the Church who do abide in Gods house. But that they are not of God the fathers planting, whome we do see to be void of the steadfastness, and massy soundness of corne, and like to chaffe vanned or blowne about with the wind of the winnowing enemy: of whom also John speaketh in his 1. Epistle saying, They  went out from us, but they were not of us: for if they  had beene of us, they had surely remained with us. Augustine: Love which may bee lost was never true. Againe: To believe truly, is to believe constantly, steadfastly, valiantly, and firmely, so as that thou mayest not now returne unto thine, and forsake Christ. Againe, Those which are truly Saints being predestinateed to reigne with God by his grace, have not only given them now a power to persevere  if they will, but perseverance it selfe. Again: He which makes men good, maketh them to persevere in that which is good. And againe, The Church loseth none one the earth, but those which are wicked, and admitteth none into heaven but those that are good. Again; As the arke was built  of foure-square timber, so the Church is built of Saints; for that which is foure-square will stand steady on which side soever you set it. And the Saints continue steadfast in every temptation. Chrysostome,  This is the property of faith, that howsoever things may fall out contrary to the promises, yet it never falleth away utterly, and is never wholly confounded. Againe, Let us keepe faith which is a firme and sure rocke, for neither the floods, nor the windes can do us any hurt, though they drive hard against us, because we stand sted  fast upon a rocke, so also if in this life we will choose that true foundation, we shall abide without any detriment or loss. Againe, Thou canst not overcome one faithful man O Devil, thou knowest not what the Martyrs have done unto thee, — the flesh often fainteth in the torments, and the strength of faith faileth not. Hence it is that in the  same place he speaketh after this sort. If thou makest war with man, thou shalt, it may bee, overcome, or perhaps thou shalt bee overcome, but no might can overcome the Church. Furthermore:  The Church is far stronger then the earth, yea and stronger then heaven. Againe,

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the earth, yea and stronger then heaven Againe,   Faith in God is a certaine secure anchor, Gregory: Because the light of the elect is not extinguished by temptation, we do not say there is a night made but an evening; namely, because temptation doth oftentimes hide the light of righteousness in the hearts of the elect, but it doth not put it quite out: it makes it as it were twinkle and looke  wan, but it doth not extinguish it. Angelom. The observation of Gods commandments, being established in the hearts of the elect by faith, hope, and love of that heavenly recompence, can by no let of temporal things bee dissolved. Againe: The hearts of the elect are compared to a foure-square  figure which have learned so to remaine in the strength of faith, that they cannot bee removed  from the certainty of their estate, by any repugnancy of those things they meete with, no not by death  it selfe. Andreas: Those are found to be abortive or untimely borne children, who have departed from the true light, which is Christ. Thomas: If we by the revelation of our heavenly Father shall then confess, namely, when our conversation is in the heavens, that Jesus Christ is the Son of the living God, and if it shall bee said unto us, Thou art Peter, —for every one that followeth Christ, is a rocke; but he, against whome the gates of hell prevaile, is neither to bee tearmed the rocke whereon Christ doth build his Church, neither the Church, nor a part of the Church which Christ buildeth upon the rocke. And againe: Although thou must be sifted a little, yet thou hast the seed   of faith hidden in thee: though the leaves be blowne downe with the tempters winde, yet the roote is fresh.

Second reason: Matth, 6. 13. Leade us not into temptation, c. that is, do not utterly forsake us and deliver us up to Satan. August.  God leadeth a man into temptation, when he suffers him to be tempted, that he may try him, and not destroy him—: And he delivereth from evil, when he suffers us not to be tempted beyond our power. Gregory: The grace of the holy Ghost qualifies  the temptations of the adversaries by dispensation, that those which may be, may but scorch with their heate, and not burne up with their fire. Hence I thus reason: Whatsoever we aske according to Gods will, it shall be given us: but we aske according to Gods will, that we may  not bee utterly forsaken in temptation: for our Advocate taught us so to pray. Therefore that we be not utterly forsaken in temptation, shall be given of God. Now whome God doth not utterly forsake, he doth not utterly fall away, And this Christ taketh for granted in the elect. Math. 24, 24. So as that, if it were possible, they should deceive the very elect.

Third reason: If there bee a total or utter falling away from a true faith, then is there also required a second ingrafting into Christ, and consequently a seale of the second ingrafting, baptizing anew, that is to say, anabaptisme: for so often as we are borne againe, we are to be baptized. This is August. ground As the carnal generation is one, neither can a man enter into the wombe againe: even so is spiritual regeneration: for we are once borne, and we are also  once borne againe. Therefore also it is requisite, that the Sacrament of regeneration bee once received. If it chance to fall out by sin, that some are weakened who are regenerated, they have neede of cure by repentance, and not by baptisme. But those that do utterly or wholly fall away from faith and grace, are the second time to be ingrafted into Christ: and consequently, they are not once regenerated but againe: and therefore they are oftner then once to be baptized.

Fourth reason: 1. Joh. 3. 9. Whosoever is borne of God committeth not sin, because his seede remaineth in him. We must heare marke that he saith his seede remainethin him, that is to say, that it doth not depart nor vanish away; And this seede is the very word of God, which remaineth in us by faith, doth not remaine, faith being utterly lost. This seede also is immortal, because it will never perish, if it be truly sowne in our hearts.

A fifth reason is taken out of the sixt to the Romanes, * If Christ having once died cannot  die any more, then we which are his members being dead together with him, shall not die any more in sin. * But Christ having  once died cannot die any more * Therefore we which are his members shall not die any more in sin. The proposition is in the eight vers. and hath a manifest ground. For by the virtue of the mystical communion, which is had with Christ by faith, his spiritual life, which cannot perish, flowing into his members, maketh them in like manner that they die no more in sin, The Assumption is in the 9. and 10. verse; the conclusion in the eleventh. Moreover, those which are the members of Christs body, shall grow up unto a perfect man: Eph. 4. 12, 13. and 1. John. 2. 29. but all those which have a true faith are members of Christs body, therefore those which have a true saving faith shall grow up unto a perfect man: and therefore those which do truly believe shall not perish, but obtaine salvation.

For the better understanding of this doctrine, two things must be sought for; first, whence it is that faith perisheth not? Answ. If we consider faith by it selfe, that is, in the owne nature, it may perish and be lost; but if we consider the confirming grace, which God hath promised to them that believe, saving faith doth not perish. It is by reason of the second grace freely promised, that the first grace doth not perish. To you it is given for  Christ, that ye should not only believe in him, but also suffer for his sake. One of these (saith Augustin) belongs unto the beginning, the other to the end: but both are Gods gift, because both are given. A Christian mans beginning is to believe in Christ, and the best end he can make is to suffer for Christ. Jer. 32. 40. I

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will make an everlasting covenant with them, that  I will never depart from them, to do them good, (Joe the everlasting forgiveness of sins) and I will put my feare in their hearts, that they shall not depart from mee (behold the perseverance of faith, and regeneration that shall never be lost.) Phil. 1. 6. He that hath begun this good worke in you, will finish it unto the end.

Secondly: it may be demanded how far forth the faithful lose grace and the holy spirit? Answer: Distinguish the faithful, and distinguish grace: There bee foure sorts of believers; the first are they which heare the word and understand it. The second are they which do heare, understand, and for a time approve it. The third, are those who do heare, understand, approve, and bring  forth some fruits; The fourth are such as do heare, understand, approve, bring forth some fruits, and lay hold upon Christ the Redeemer by the hand of a lively faith unto salvation. These are true believers and cannot utterly either fall away from God, or perish: howsoever all other besides these, both may, and use to fall away and perish. Furthermore, Grace is either the first, or second. The first, is the free favour of God who embraceth those that are his being in Christ unto everlasting life. From this grace the faithful are said to fall after this fashion. As soone as they have committed some hainous sin against the law of God, they do grievously offend him: God being offended, changeth  the effects of grace, into the effects of a certaine hatred, not against the faithful themselves, but against their sins, and this both within, and without. Within when he maketh them to feele an accusing conscience, and wit nessing that God is displeased, and that they are made guilty of death by their sin. Without, when they taste of Gods anger against them in the outward chastisements of the bo die. And thus far they fall from his fatherly love, and are become the enemies of God after a sort: I say, After a sort, because God doth not lay downe his fatherly affection: doth not alter his purpose of adoption and eternal life. Although the faithful do fall away, so much as lieth in them, yet God remaineth a Father in Christ; and they as touching right unto eternal life, remaine sons. John 10. 28. They shall never perish, neither shall any plucke them out of my hand. Here some do say, that  the sheepe cannot be pluckt out, but yet they may of their owne accord slinke away; but without reason: for the sheepe which revolteth is pluckt away by the devil, when it doth revolt. And as he which continueth in Christs  word is verily his disciple, so he that doth not fall away, but abides a sheepe, is verily a sheepe. Rom 8. 35. Who shall separate us from the love of Christ? Rom. 11 29. The gifts and calling of God are ἀμεταμέλητα without repentance 2. Tim. 2. 19. The foundation of God remaineth sure. and hath his seale, the Lord knoweth who are his.

The second grace is either imputed or inherent: imputed is in justification, apart wher of is remission of sins. And this remaineth and shall for ever remaine sure as touching sins passed. That saying of the Schoolemen is most true: Sins once forgiven continue so always. But when that any faithful man shall fall grievously, the pardon of that fall is granted in Gods decree; notwithstanding no pardon is actually given of God, nor received of man until he do repent: yea if he should never repent (which notwithstanding is impossible) he should bee damned as being guilty of eternal death by this offence. For there is no pardon of any new sin, without a new act of faith and repentance.

Inherent grace, is either faith, or the gift which followeth faith; In saving faith we must consider, the act, and the habit. The act of faith is the very action of apprehending, or an unfained apprehension of Christ. Now this faith may be lost according to some act:  The very habit also or power of faith, may in it selfe bee lost; but by reason of confirming grace, saith doth not perish as touching the essence thereof, but it is lessened and abated according to some degree. And hence it followeth that our communion with Christ may be diminished, but that our union cannot be dissolved, There remained in David after his fall, the seede of true faith and regeneration: as appeareth by his words, Psal. 51. 11. Take not the holy spirit from me. It is also the judgement of the ancient Fathers, that the roote of faith in Peters fall was not taken away and abolished,  but only moved, and that it did as it were waxe dry, that it was but only shaken and troden on, and that it did not utterly vanish. Here also we are to give eare a while to Gratian, who consenteth with us, and to this purpose hath gathered many testimonies together out of the Fathers. Hath love (saith he) taken roote? bee secure: no evil can proocede. Againe: Love doth utterly estrange the minde, wherein it hath once taken possession, from the delights of the world. Love is joined— to God and united inseparably; and it always  invincible in all. Againe: Love is an invisible unction; which stands as it were in stead of a roote to him, in whomsoever it shall bee, which cannot wither though the sun do parch: whatsoever is rooted is nourished with the heate of the sun, and doth not wither. Againe: He lookes backe after the plough, who after that he hath begun to do good workes, returnes to evil, which he did forsake. Which in no wise befalleth to the elect. Againe: All the elect do so go forward unto good things, that they do not returne to the com mitting of evil. And againe: The sitting and moving of the spirit may bee thus understood. For as touching some virtues it doth always abide in the hearts of the Saints: but according unto other it comes as that which will returne, and returnes, as purposing to come. For as concerning

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faith hope, and charity, and other graces  without which it is not possible to come to that heavenly country, (as namely, humility, chastity, justice, and mercy,) It never forsaketh their hearts that are upright. But astouching the virtue of prophesy, the eloquence of doctrine, and working of miracles, it is sometimes present with the elect, and sometimes it withdrawes it selfe.

The Schoolemen alleadge Augustine to the contrary opinion, where he saith, That  doubtless if the man which is renewed and justified do fall backe by his owne will unto an evil life, he cannot say, I have not received; because he hath by his owne free-will unto evil, lost the grace of God, which he did receive. And againe: That God doth not give the gift of perseverance unto  some of his children whom he did regenerate in  Christ, and to whome he gave faith, hope, and love. But he speaketh not these things of those which are indeede the sons of the promise, but of those which are so called of us, and which beare the name and profession of  sons. Furthermore: he speaketh of such as have faith and love in opinion and imagination, and truly also as touching outward practise. For Augustine in the same place hath  so expounded his meaning: We must believe that some of the sons of perdition—do abegin to live, and for a time faithfully and justly in the faith that worketh by love, and afterwards fall—. Thirdly, he speaketh of faith and love as they are imperfect virtues, and as it were lately, sprung up: and not as they are sound, perfect, true, to wit, as touching the truth of their essence. So Augustine: Love is sprunge up within thee; but it is not yet per  fited: do not despaire, but nourish it lest it be stifled. And Gratian: This love which was an herb in Peter before his denial, and which springeth up in every one, is lost and repaired, before it be strengthned and made perfect. And indeede for the manifesting of the truth of faith and love there is required perseverance, by which it might bee knowne that these and such like virtues have taken deepe roote in the heart, and are grounded upon an earnest and constant affection, that they may never bee overcome of temptations.

Object. I. Sin and the grace of the holy spirit cannot stand together. Ans. This is true  of the sin that reigneth, or which is committed with full consent of will, but the regenerate do not sin with a whole or full will. And I lay this foundation of this judgement. In tentation we must consider two things, the beginning or ground, and the degrees. The ground is our owne concupiscence, that is, our inbred corruption. The subject thereof is the whole man, but especially the faculties of mans soule, the mind, will, and affections. And in these it doth immediatly exist and reigne alone before a sinner be converted. And a man being not regenerated, be he what he will be, he is flesh every jot of him, But after that a man is regenerated, the flesh is no more alone, or severed by it selfe, but mixed with the spirit, and the spirit with the flesh: although both these qualities remaine as touching nature distinct in one subject: as in the twilight the light doth not appeare alone, but with darkeness, and darkeness is not alone but with the light. And the man that is regenerated is not only flesh, nor only spirit, nor flesh in one part, and spirit in another, but the whole man is flesh in every part, the whole man is spirit in every part. And because those things which are contrary cannot consist together in the highest degrees, therefore albeit the whole man be flesh, yet he is not flesh in the highest degree, nor spirit in the highest; but in remiss and lower degrees, partly flesh and partly spirit: as luke-warme water is remissely and indifferently colde throughout, and remissely also hot thoroughout. Hence it followeth that concupiscence may exist  and be with the grace of the holy Spirit, so that it bare not rule. The degrees of tentation are, as lames teacheth in number five.

The first, abstraction or drawing away when the mindereceiveth a thought cast into it about the committing of evil, and by this meanes suffers hirselfe to bee drawne away from her duty to other things.

The second is inescation or entising, when the minde receiveth a morose and wayward thought for the committing of sin, together  with a certaine delectation of the affection: as when fishes delight themselves with the baite hanging upon the hooke. Thus far all Divines thinke a regenerate man may come: and it is most certaine. For hence it is  that Paul conplaineth that he was held captive of sin.

The third degree is conception, namely, when there is a will, consent, and a purpose to commit evil. And when corruption doth  come thus far, there be some that say that all repentance and faith is driven out gone but not truly. There is indeede in the unregenerate in whome sin reigneth, a full consent: but in the regenerate, in whom the flesh and the spirit are two contrary foundations of actions, the consent is more remiss and unperfect: for they do so will, as that they nil, so nil as that they will. As Paul hath taught by his owne example.

The fourth degree is birth of sin, when  after consent an evil worke is actually committed. And in this act the same man being regenerate, doth at the same instant both sin and not sin. He sinneth only according unto the flesh: and in that part, wherein he is renewed, he doth not sin, but before and af ter the fact detesteth his sin. And as when the spirit prevaileth, the action is not free from all pollution of the flesh: so when the flesh prevaileth the action is not so corrupt in the regenerate, as it is in those, in whome sin reigneth. Nevertheless I confess that in every grievous fall the flesh doth get the

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mastery, and that the gift of true faith, after  the receit of the wound, lieth flat and in a  swoone for a time, but that it is not for all that abolished and quiet put out.

The last degree is perfection, namely, when sin being perfited and ripened by often iteration and custome, groweth as it were unto a habit. So saith Gregory: Sin always is finished in a worke by those same foure  wayes. For first the sin is committed closely: after that it is discovered in the sight of men without blushing at the fault: then it is brought into a custome. And at the last either it is nourished with the deceit of vaine hope, or with the obstinacy of wretched despaire. And Isidore: Action bringeth forth custome, and custome necessity: And so a  man being fettered with these linkes: lieth fast bound as it were with a chaine of vices. This last degree befals not the regenerate, and if it did, faith and the holy Spirit should bee shaken, out and banished

Object. II. Adam when he was void of corruption fell wholly away: therefore much more they, who being borne and regenerated after Adam shall believe. Answer. The reason is unlike: For we have (saith August.) by  this grace of God, in the receiving of that which is good, and in the constant keeping of the same, not only power to do that which we will, but also will to do that which we can, which Adam wanted. For one of these was in him, but the other was  not. For to receive good he wanted not grace, because as yet he had not lost it. But to continue in it he wanted the helpe of grace, without which he was not able at all to do it: and he received power if he would, but he had not will answerable to his power for if it had beene in him he should have persevered.

Object, III. * The member of an harlot cannot be the member of Christ. * But a true  believer who is actually a member of Christ, may bee the member of an harlot: * Therefore one that truly believes, may come to be no member of Christ. Answ. The member of Christ is diversly distinguished: for there is either a true or an apparent member. An apparent member is that, which is not a member according to election, nor in it selfe, but  in show only, that is, judged by meanes of outward profession to be in the visible church. And it is like a woodden leg fastned to the body by art. A true member is either by destination and appointment, or now actually one. Members by appointment are all those who are elected: although they bee not as yet regenerated or borne. An actual member is either one that is lively, or halfe dead. A lively member is that, which is according to election, and in very deede ingrafted into Christ, and ruled by his spirit. That is an halfe dead member: which doth indeede belong to Gods election, and is grafted into Christ: but yet being hurt by some grievous fall, hath so much as in it is, lost the grace of the holy Spirit. Now I answere to the proposition. First, a member of Christ in show may bee the member of an harlot, as a woodden foote, which is indeede the member of some image, may bee an apparant member of a mans body whereto it is fitted by art. Secondly, a member of Christ by appointment (in Gods decree) may bee the member of an harlot, as Paul who was separa ted from the wombe, was for a time a member  of Satan persecuting the Church. Thirdly, he which is a lively and actual member of Christ, and so continueth, cannot bee the member of an harlot: but a member that is crazy and halfe dead may be. For howsoever he remaineth in Christ in respect of incorporation and the mystical union, yet he is out of him as touching the force and efficacy of the spirit, which for a time through his owne default he doth not perceive, until he do repent. A leg that is troubled with the palsy, or receiveth no nourishment, is  a true leg, because in respect of union it is incorporated into the body, howsoever it hath almost lost all communion and fellowship with the rest of the members. Neither must this which I say seeme strange, that the member of Christ may in some sort bee the member of an harlot: because the conjunction is not of the same kinde. The conjunction with Christ is spiritual, but that which is with an harlot is corporal.

This platforme giveth unto every man a free-will flexible and inclinable to both parts by grace and teacheth that it is in mans will  to apply himselfe to grace being given, by the helpe of universal grace or to reject the same through the weakeness of corrupt nature. But this is false: for the first universal grace is not effectual, unless it be confirmed by the second grace following it. As for example: If a man shall receive power to believe if he will, yet he shall never actually and indeede believe, except there bee also given the helpe of the other grace, which bringeth the former into act. But this second grace is not given to all and every one. Moreover, this opinion is repugnant to very plaine places of Scripture. Jer. 32. 40. I will make an everlasting covenant with them, that will not turne away from them to do them good, and I will put my feare in their hearts, that they shall not depart from mee. Againe, 1. Cor. 1. 8 9. God shall confirme you unto the end blameless: God is faithful by whome ye are called unto the fellowship of his Son Jesus Christ our Lord. It is also contrary to Christs speech: John 6. 45. Every man that hath heard and hath learned of the Father, commeth unto mee. This grace (saith Augustine) which is secretly infused into mens hearts by Gods liberality, is refused of no hard heart.  And afterward: If it had pleased the Father to teach them to come unto Christ, who accounted the word of the cross foolishness, without all doubt  they also would have come: —why doth he

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not teach all? If we shall say, because they will not  learne, whom he doth not teach: it will bee answered us: and where is that which is said unto him, Thou O Lord, convertest and quickenest us? Again: The effect of Gods mercy cannot bee in mans power so, as that he should show mercy to him in vaine if  a man be unwilling, because if he would have mercy on them, he could call them so, as they should bee fitted to move, understand, and follow. And againe: God showeth mercy to none in vaine, but unto whom he showeth mercy, him he calleth so, as he knoweth to bee fitting for him, that he may not reject him who calls him. Neither do I here respect the distinction of sufficient and effectual grace: for I acknowledge no grace sufficient for the conversion of a sinner, which is  not effectual, as I have already said before: because free-will is altogether wanting in spiritual things. We are starke dead in sins, and our sufficiency is wholly from God, Therefore there is in us beside the want of origin all righteousness, a three fold impotency.  The first is that, whereby we are unable to receive or desire supernatural grace offered by God. The second is that, whereby we are unable to use it lawfully. The third is that, whereby we are unable to refaine and keepe it. And therefore there are certaine degrees of grace to be bestowed in the true conversion of a sinner, in respect of which, Augustine  makes a five folde grace; preventing, preparing, working, coworking, and the gift of perseverance.  Preventing grace is that, whereby God inspireth into the minde of the sinner  that is to be converted, good thoughts, a good purpose, and a desire of supernatural grace. The meanes whereby preventing grace is given is the voice and preaching of the Gospel, by the which being heard and thought upon, the holy Ghost doth show forth his efficacy and power. For hence it is that the Gospel is called the ministery of the Spirit, 2. Cor. 3. 6. And that faith is said to bee by hearing, Rom. 10. 17. Therefore they which are  out of the Church do want the preventing grace, unless it be extraordinarily conferred, which yet is very seldome done. Preparing grace is that, whereby it is given us to consent unto God offering grace, or whereby the  minde and will are prepared, that they may yield assent and obedience to the holy Spirit. For as all supernatural grace in respect of Gods donation, is altogether from him: even  so we obtaine our consentment and power to receive grace conferred no otherwise then by the gift of God. Working grace is that, wher by we are delivered from the dominion of sin, and are renewed in minde, will and affection,  having recieved power to obey God. Co-working grace is that, whereby God conferreth and perfiteth the grace of renewing being received. And without this grace following, the first is unprofitable. For when grace is given by God, and received of us by the second grace, we do not use it lawfully, but by this third grace. Augustine saith well: If in so great weakeness of this life the will renewed should be so left unto the regenerate,  that they may remaine in Gods help, if they themselves will, and if God should not make them for to will, among so many and so mighty temptations, the will would faint by reason of the weakeness thereof. Mans weakeness therefore is relieved, that through the grace of God, there should he will inseparably annexed to the power: and therefore the will though it be but weake yet should not for all that faint and be overcome by adversity. Againe: Therefore that we may will bee  worketh without us; but when we will, and so will, that we do also, he co-worketh with us. Yet notwithstanding without him working that we may will, or co-working when we do will, we have no power to performe the good workes of godliness.  The gift of perseverance is that, wher. by, after that we have received the grace of renovation, we do also receive a will to persevere and continue constantly in that good which we can do. Hierome: That sufficeth me not, which he hath once bestowed. I aske that I may receive, and when I shall receive, I aske againe.  These five graces spoken of even now, being taken severally and a sunder by themselves, are not sufficient unto salvation (for the preventing grace is nothing availeable without the preparing grace, and the working grace, without the co-working grace) yet being joined together they are sufficient. And hence it plainely appeareth, that there is not any grace truly sufficient unto the salvation of a sinner, that is starke dead in sins, the which is not also effectual. If so much strength were given to one, that would lift up a mighty burden, as were sufficient, that is, so much as did exceede the weight of the thing that is to be lifted up, out of all doubt motion would follow, it would come up: so if God do give so much grace, as is sufficient, that is, as would overcome the hardness of the heart, the corruption thereof could not possibly hinder it from being converted. Moreover, if these five graces do concur in the conversion of a sinner, the regenerate person shall not have free will flexible alike either to good or evil: neither shall it be in our choice to obey or resist the motion of the spirit. Yea from hence it followeth, that it multiplieth grace, and that the will is so effectually ruled by it in those that are truly converted, as that they follow faith and godliness with an inflexible and steadfast affection. The Spirit promised us of God doth not enable us to walke if we will, but makes us walke indeede. Those which are drawne, have not only power to run if so  be that the themselves will, but they run indeede after Christ. He which is borne of God sinneth not: yea he cannot sin. Furthermore,  perseverance in faith doth wholly depend upon Gods will, as these words of Paul  do show: I have reserved unto my selfe seven Hhh

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thousand men, which have not bowed the knee unto  Baal: And those which do truly believe, have received of God both power to persevere in grace, if they will, and also will to do that which they have power to do, So Augustine: There is in us by this grace of God (which is by Christ) in receiving of good, and in the constant keeping of the same, not only power to do that which we will, but will to do that which we have power to do. Therefore those that do truly believe, cannot but persevere.

Object. l. Isa. 5. 3, O Inhabitants of Jerusalem, and ye men of ludah, judge betweene me and my vineyard: what could I hove dane any more unto my vineyard, that I have not done unto it? Why have I looked that it should bring forth grapes, and it bringeth  forth wilde grapes? These Jews therefore had the helpe of God which was throughly sufficient unto conversion, and the leading of a life acceptable to God. Answer. God speaketh  in this place of the * sufficiency of outward meanes, that is, of the preaching of his word, of his benefits, chastisments whereby they were sufficiently invited and led unto salvation, but that they were of such pevish and perverse dispositions. God therefore did that to this wicked vineyard, which if he had done in a good vineyard, it would have brought forth the fruite of obedience. And here he speaketh not of the sufficiency of inward grace, whereby an evil vineyard might  be changed into a good vineyard. Thou wilt say, that God then hath no just cause to expostulate with the Jews, that they brought not forth fruite; because he gave them not grace to repent and bring forth fruite which could by no meanes be had, if he do not give it. I answer, that God could not justly have expostulated with the Jews, if he had owed them grace, and being bound to give it, had not given it, if they had not cast away the grace which they received in their first parents, by which they might have brought forth fruite beseeming repentance: If he had denied them being a new desirous to receive the grace which now is lost. But God is bound to no man: and we have cast away that grace which was bestowed in Adam, And we do  not desire nor care for it being cast away: therefore God doth most justly expostulate with us, if we bring not forth fruite.

Object. II. Math. 23. 37. How often would I have gathered thy children together, and thou wouldest not? How did Christ will, and so will that he complaines of those who would not, it he had not through his helpe made them able to will, whome he knew could not will? Answer. Christ is here said to have willed to  gather them together, not by the will of his good pleasure, which may never bee resisted, but by his signifying or revealed will. For he is said to will to gather all unto himselfe, because by the preaching of the word he calleth all in common unto salvation, and prefixed to himselfe this end of preaching, that they should commit themselves to his protection and fidelity. By this will therefore he may will to gather the Jews together, though in the meane time he do not helpe them, that they themselves may bee able to will. And he doth also justly complaine of those that will not, because mens impotency to that which is good, and their bondage under sin, whereby they are made to nill, and unable to will that which is good, commeth not from the Creator, but from him who of his owne accord fell away from the Creator. Secondly; I say that Christ is here said to have willed, not as he is God effectually mollifying and converting the hearts  of men, but as he was a minister of the circumcision, while he sought the conversion of the Jewes by preaching. A place altogether like is in Act. 7. 51. where the Jews are said to have rushed against, or resisted the holy Ghost.  But these words are to be understood, not in regard of the inward and effectual operation of the spirit, but in respect of the outward ministery of the Prophets. It pleased Lumbard also thus to interpret this place: How often  would I have gathered thy children, and thou wouldest not? that is, So many as I have gathered together, I did it by my effectual will thou being unwilling.

Object. II. Revel. 3. 20. I stand at the dore and knocke if any shall open it unto me, I will come in unto him. Therefore all, at whose doore Christ knocketh, have sufficient grace whereby they are able to open if they will. He is unwise that knocketh at the dore, if he know assuredly that there is no body within that is able to open it. Answere: This place favoureth not universal grace, for these at whose doore Christ knocketh, are those which believe and are converted: and he knocketh at their hearts, partly by his word, partly by afflictions, that he might stir up their languishing faith, and increase and confirme his fellowship with them. You may reade the like in Cant. 5. 1, 2. Open unto me my sister, my love, my dove.

Tenthly, this platforme disagreeth with it  selfe. For it saith that God doth confer unto all men all the helpes of nature and grace, and that he is not wanting to any so, but that he may obtaine salvation. But I say, and that out of this platforme, that God is wanting to some offenders; because he giveth them only a power to persevere in faith if they will: or (if you had rather) a power to will to persevere, and makes them not to persevere actually and indeede. And unless this grace be given, it is not possible that any should obtaine salvation by persevering. For it is a most sure rule: A man doth not that good thing, which by grace he is able for to do, unless God make him to do it, as he hath made him able to do it if he will. Therefore he, to whome the very act of perseveance is

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not given, being smitten with the violence of  some grievous temptation, without delay will fall away from faith, and shall be damned.

Lastly, this hypothesis or platforme is but  the varnishing and fresh trimming over of certaine opinions, which the Church in former ages did condemne. The Pelagians  taught that men were redeemed by Christ, but not made free: because God distributed his gifts according to the capableness of them which came to receive them. The same did  Faustus the Pelagian also affirme: How hath God) saith he) redeemed all the world? do we not see men to live still in their sins? How shall we thinke that they are ransomed, whome we do see still to continue captives? Let us gather that which is here ment by using a similitude; as for example:  If any embassadour or priest purposing to make intercession for a city taken by war, shall bestow a very great ransome, and set free from his servitude who is the chiefe Commander, all the multitude which is in captivity, in so much that they are altogether delivered from all constraint or necessity of bondage: and then if happily either their usual delight, or some soothing slave, shall so instantly urge some of the captivity, as that every one turning servant and slaves to his own will, shall refuse that freely bestowed benefit: shall we say that the contempt of the unthankeful captive hath lessened the estimation of the ransome? or that he which refuseth liberty, doth any way diminish the good will of him that ransometh? surely no. For even as he which returnes may be well accepted with him that doth  ransome him, so is he guilty of contempt who did not returne. Thus we see that the Pelagians did forge or frame a redemption through Christ, without deliverance. And what else do they who publish in their pamphlets, that all and every one on Gods part are redeemed, but not saved, because they will not believe? And now let us heare the confutation of this opinion.  Augustine saith: You say they are redeemed but they are not delivered, they are washed, but they are not cleansed—: these bee your monstrous opinions—: these are the paradoxes of the Pelagian heretics, c. but I pray thee tell mee how can this redemption bee understood, if he do not redeeme from evil, which redeemed Israel from all their sins? for wheresoever we make  mention for redemption, there also is understood a ransome: and what is that but the precious blood of the immaculate lambe Christ Jesus? and concerning this ransome, why should we aske any other, wherefore it was given? let him that paid the price, make the answer. This is, saith he, my blood which is shed for many, for the remission of sins. Proceede, I pray proceed, and as you say in the Sacraments of our Saviour, men are baptized, but they are not saved: they are redeemed, but they  are not delivered: — so say you also; Christ his blood is shed for them for the remission of sins, but they are cleansed by the remission of no sin. They are wonderful strange, and untrue things which you affirme. a Concerning the redemption of Christs blood, by reason of the exceeding errours which have growne in respect thereof, in so much that some, even as their owne writings do witness, do hold that it was shed even for those ungodly ones, who from the beginning of the world, until the passion of our Lord, were dead in their ungodliness and punished with eternal damnation, contrary to that saying of the Prophet: O death, I will be thy death, and thy sting O Hell: we do decree that it ought simply and faithfully to bee held and taught, according to the Evangelical and Apostolical truth, that we judge that this ransome was given for them, of whom the Lord himselfe saith: Even as Moses lifted up the Serpent in the wilderness: so must the Son of man be lifted up, that every one which believes in him may not perish, but have eternal life. So God loved the world, that he gave his only begotten Son, that every one that believed in him might not perish, but have everlasting life, And the Apostle saith, Christ was once offered for the taking away of the sins of many.

Prosper ascribes this platforme of universal  grace unto the Pelagians. This is (saith he) their very opinion and profession: That Adam sinning, every man sinned, and that no man is saved by his owne workes, but by the grace of God in regeneration. And yet that the reconcilement which is in the Sacrament of Christs blood, is without exception offered unto all men, so that whosoever willcome unto faith and baptisme, may be saved, and that God did foreknow before the creation of the world, who should believe, or who should remaine in that faith, which must afterward bee propped and helped by his grace, and that he predestinated them unto his kingdom, who being freely called, he foresaw that they would be worthy of election, and that they would depart out of this life, making a good end. And that therefore every man is proucked to believe and do good by godly institutions, that no man may despaire of the attainement of eternal life, seeing that there is a reward prepared for a voluntary devotion. The difference I confess consists in this, that the Pelagians do either wholly ascribe unto nature the ability to do well, or else partly to nature, partly to grace; but this platforme ascribes all things wholly unto grace, which indeed is very right: but whilest they go about to ordaine universal grace, they do not free themselves, but are rather more entangled. For most true is that saying of Peter Martyr: Whilst these men make grace so common to all, they turne grace  into nature. And I would willingly be certified, whether they who have received this grace, be regenerate or no: if they be regenerate, then all men are regenerate: if they be not regenerate, then have all men power to believe, to attain salvation if they will, yea even whilest they remaine unregenerate. But this power, if it be in man before his conversion, will not suffer much from nature. And if so be that grace extend as far as nature, we must not pray more for grace then for nature: neither need we any more pray for the conversion of unbelievers, because it is in their owne power, by reason of general grace, to be converted Hhh2

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if they will. Prosper also ascribeth this platforme  to the Pelagians in these verses:

Thus we determine of that grace that makes
Us Gods owne people, and to him full dear:
But yee affirme that no man it forsakes,
But that the world from sin it freeth clear,
And passing none, doth proffer mere salvation,
To all without exception; yet they come
Guided by their owne list to this vocation,
And motions of the minde, directing some
To the embracing of that offered light,
Which unto all that will, doth clear the sight.
But afterwards he condemneth it in this sort
Lets see how you can prove that Christ his grace
Proffers Gods kingdom and true blessedness
To all men borne, letting none overpass,
To whom it granteth not this happiness,
When even at this time through the whole worlds frame.
And compass of the earth, wherein we live,
Christs Gospel is not knowne, nor yet his name;
I cannot say but that he could it give
Even at the first, to all that breathe on earth,
Or ever in this world receiveth breath.

And againe he saith:

If no man be whome he will not redeeme,
No doubt but that his will shall be effected,
But of a great part he makes no esteeme,
Who in infernal darkeness live rejected,
Now if the divers motions of the minde,
And a peculiar perfect liberty,
Do make a different cause, to all mankinde,
Gods will most free from inability,
Either receiveth strength from humane pleasure,
Or wanteth strength, when will attaines that treasure.

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

How falls it out that this almighty grace
Which saveth all, rejects the worke it wrought,
When neither, cause condition, time, nor place,
Can for a hinderance thereunto be brought?

And againe:

What would you say when you do plainely see,
How Christ his grace in twins a difference makes,
And those who at one time conceived be,
And whome the world her bosome takes,
It doth distinguish, granting one heavens bliss,
The other hell, where greife and horror is?
To say the will directs, you speake amiss.

And againe:

No man can holde them justly culpable,
Or guilty of this sin to whom Gods might
Did never show it selfe so favourable
As to appeare, no not in glimmering light.

Faustus the Semipelagian accused the Catholics, in that they said that our Lord Jesus Christ did not take upon him mans flesh for all men, nor died generally for all. And on the other side the Catholics accuse the Pelagians, in that they say, that God repelleth none from eternal life, but is willing, indifferently that all men * should be saved, and come unto the knowledge of  the truth. And againe: that they say that our Lord Jesus Christ died for all mankind, and that no man is utterly exempted from the redemption of his blood, although he leade all this his life estranged from him: because that the sacrament of Gods grace appertaineth unto all men: whereby many are not therefore regenerated; because they are foreknowne, that they have not a will to be regenerated; and that therefore on Gods part, eternal life is prepared for all men: but in respect of the freedome of the will, they say that they only attaine everlasting life, who do of their owne accord believe. And againe they say, that they will not admit of that exposition of that saying which is alleadged out of Augustine: which is, that unless he will have all  men to bee saved. And againe: not only those which appertaine unto the number of the saints: but all men altogether, without exception of any.

I wish also that thing were marked: namely, that the Catholics are accused by the  Pelagians, that under the name of predestination, they did establish a certaine fatal necessity: and that they made a kind of violent preordination. Which accusation hath also beene laid against us. And the like crime showeth the like cause.

Lastly, this platforme doth passing well agree with that doctrine concerning predestination, which is generally maintained in the Schooles, Synagogues of the Papists: yea verily to speake the truth, it seemes to be borrowed even from thence. For if we will consider of the matter, what else hath Pighius taught? What else hath Cathorinus maintained? and what else at this day do the gross fat Monkes maintaine? who imparke Gods actions in the case of predestination, within these pales. First, say they, God foresaw the natures and sins of all men. Then prepared he Christ the Redeemer, Afterward, he willed for the merit of Christ foreseene, to bestow sufficient helps of grace upon all men, whereby they might bee saved through Christ: and in this willed for his part, by his antecedent will, that all should be saved. Lastly, he did mercifully predestinate those, whome he did see would end their lives in Gods favour: and he did justly reject othersome, either for original or actual sins, in which he foresaw they would end their lives,

A COROLARY, OR ADDITION.
A MOST CERTAINE THEOREME, OR UN-
DOUBTED TRUTH.
GOD HATH NOT REVEALED
CHRIST UNTO ALL AND EVERY MAN.

The proofes.

This is evident by Scriptures and experience. Isa. 52. 14. That which hath not beene tolde

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them, shall they see, and that which they have not  heard, they shall understand. Isa. 55. 5. Beholde thou shalt call a nation, which thou hast not knowne: and nations that knew not thee shall run unto thee. Isa. 65. 1. I have beene sought of them that asked not, I was found of them that sought me not. Osea 1. 10. And in the place where it was said unto them, ye are not my people, it shall bee said, ye are the sons of the living God. Ose. 2. 23. I will have mercy upon her that was not pitied, and I will say to them which were not my people, thou art my people. Act. 14. 16. God in times past suffered all the Gentiles to walke in their owne wayes. Act. 17. 30. And the time of this ignorance God regarded not,  but now he admonisheth all men every where to repent. Roman. 16. 25, 26. To him now that is of power to establish you according to my Gospel and preaching of Jesus Christ, by the revelation of the mystery, which was kept secret since the world began, but now is opened. Coloss. 1. 26. 27. Which is the mystery hid since the world began, from all ages, but now is made manifest to his Saints to whom God would make knowne what is the riches of this glorious mystery among the Gentiles. Ephe. 1. 12. Ye were at that time without Christ, and had  no hope, and were Atheists, or without God in the world. Ephes. 3. 5. The mystery of Christ in other ages was not opened unto the sons of men, as it is  now revealed unto his holy Apostles. Psal. 147. 19. 20. He showeth his word unto Jacob, his statutes and his judgements unto Israel: He hath not dealt so with every nation, neither have they knowne his judgements.

The most wise Philosophers among the Gentiles have indeede smattered many things of God: but in the meane time what say they of Christ? why should they be so exceeding silent in this point, if Christ were revealed unto all? Socrates being ready to die,  said, I depart out of this life, and they before whom I pleade my cause, do live. Whether may be better the immortal Gods do know: but I thinke that no man knoweth. And we owe (saith he) O Crito, a Cocke to Aesculapius to performe rites for the potion. It is reported that Aristotle being ready to die, cried out, O thou which art the  chiefest thing of all things which are, have mercy upon me.

The Gentiles knew not God, that great benefactour, and therefore fained unto themselves certaine saviours, Castor, and Pollux, and Hercules, called Ἀλεξικακος, that is, a helper in distresses, or repeller of evils, and Aesculapius  the Physician. Solinus saith, that there is not as yet any of the Gentiles found, who hath attained unto the height of felicity, and may justly bee accounted happy. Albinus speaketh thus: When such like questions are propounded, why one is judged thus, and another after another manner, why this man is blinded, God giving him over, and another enlightend through Gods assistance; let not us presume or take upon us to judge of the judgement of so great a Judge, but with trembling let us cry out with the Apostle, O the depth!

Consectary I.

The promise concerning the seede of the woman belongs not to all and to every one: For a promise to whome it is not revealed, is not actually a promise.

Consectary. II.

Howsoever the redemption, that is by Christ, belongeth unto all, yet it belongs not to all and to every one. For a benefit to bee perceived or received by a supernatural faith, if it be not revealed, is no benefit.

Consectary. III.

Vocation and universal saving grace, belongs not to all and every particular person; for God calleth us by revealing and offering Christ to us.

Consectary IV.

The foreknowledge of faith in Christ, and of (a) privative infidelity, is not the square  rule according to which God hath ordained and disposed his predestination: because there bee very many that never so much as heard of Christ; in whom therefore there is neither faith in Christ, nor privative infidelity, or contempt of the Gospel.

Trin-uni Deo gloria.