Predestination, Treatise · Objection and answer 4

Predestination · Treatise · Objection and answer 4

p. 81The fourth Crimination is,

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

p. 82Answere. 1.

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

Secondly I answere, that wee doe acknowledge with glad mindes that Christ died for all (the scripture auerring so much): but we vtterly deny, that he died for all and euer one alike in respect of God, or, as well for the damned as elect, and that effectually on Gods part. For first let vsus weigh well the words of Christ: I neuer knew you: depart from me yee workers of iniquitie. p. 83Matth. 7. 25Matt 7:25Now to know with God is to acknowledge; and therefore, whom Christ neuer knew, hee neuer acknowledged for his. And those whom he hath not sometime acknowledged, he neuer bought or redeemed with the price of his bloud. And therefore well saith Gregorie: Not to know with God is to reiect. Againe, if al and eueryevery one be effectually redeemed, al and eueryevery one are reconciled vntounto God. Because that the forgiuenesse of sinnes and the satisfaction for the same are inseparably ioyned together. Yea and Paul placeth Eph. 1. 7. & Col. 1. 14.Eph 1:7Col 1:14redemption in the remission of sins, where he saith: By whom we hauehave redemption through his bloud, euen the forgiuenesse of sinnes. Very well therefore saith Prosper: As it is not sufficient for the renewing Lib. 1. resp. pro Aug. obiect. 9.of men, that Christ Iesus was borne man, vnlesse they bee renued also in the same spirit, whereof he was borne: so it is not sufficient for mans redemption that Christ Iesus was crucified, vnlesse wee die together and be buried with him in baptisme. Of these premises therfore I frame this assumptiō: But al are not reconciled vntounto God, neither doe all receiue remission of sinnes: for then all p. 84men were blessed; and it were not possible, Psal. 32. 1.Ps 32:1for them to perish: which thing to affirme of all and eueryevery one, is very grosse. Thirdly, Christ gaue himselfe that hee Tit. 2. 14. foreign.Titus 2:14might… sanctifie vntounto 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 giuegive himselfe for a …ansome for all & eueryevery one alike. Fourthlie, for whom redemption it ordained, to them al is giuen on Gods part the making of them sonnes by Christ: but the making of sonnes, or Adoption is not graunted to all and eueryevery one, euen on Gods part. For Iohn. 1. 12.John 1:12the power of the Adoption wherby a man is made of the child of wrath the child of God, is only giuen to those y^• beleeue and De Correp. & grat. c. 9.apprehend Christ. They are (saith Augustine) the children of God, who are not as yet so vntounto vsus, and yet they are so vntounto God; because that by beleeuing they should afterwardes bee so through the preaching of the Gospell: and yet before this was so, they were engrauen the children of God, by a stedfast and immutable stabilitie, in the register of their father. And againe there are some which in respect euen of some present or temporall p. 85grace which they hauehave receiued, are said by vsus i… bee the children of God, and yet are they not so vntounto God. Fiftly: None are truely redeemed on Gods part, but they who are freed from sinne, both according to the power that it hath to cause damnation, and also according to the power that it hath to reigne in them. In this do the antient fathers agree: for Augustine saith: By this mediatour God sheweth that he De Corre…. … grat. c. 11doth make them of euill men eternally good, whom he hath redeemed with his blood. And againe: Those whom he would make his brethren, he freed and made them fellow heires. Tr…ct. in Ioh. 2. & 7. 7John 2And againe: Christ will hauehave no partaker in that which hee hath bought, but will possesse it wholly to himselfe, and to that end gaue hee so great a price, that hee might onelyonly possesse the same. Isychius saith, Christ …n Leuit. lib. 1. c. 23. In Psal. 64.Ps 64who suffered for vsus, hath freed vsus from sinne and the bondage thereof. Remigius saith: Thou art the reconciler, thou art the reconcilement, and blessed shall they bee for whom thou shalt make reconciliation. Out of these I thus conclude: all and eueryevery one are not redeemed according to both the aforesaid powers of sinne. For let vsus p. 86grant that on Gods part they are freed frō damnation: yet they are not in such measure indued with grace, as that sinne shall no more reigne in them. Christ therefore is but onelyonly the halfe redeemer of these; and for that cause not a redeemer. Lastly, let vsus diligently consider the iudgemēt of ancient writers. Ambrose saith: If thou beleeuest De fide ad Gratian.not, Christ came not downe for thee, Neither did he suffer for thee. Augustine saith: EueryEvery one that is generated is damned, and no one is freed vnlesse he be regenerated. Ser. 14. de verb. Apost. & ser. 20. de verb. Apost.And againe: It is well said, I will hauehave merciemercy on whom I will hauehave merciemercy. For if the whole world being in thraldome, and in the power of sinne, and most iustly ordained to punishment, bee neuerthelesse in part by Gods merciemercy freed: who can say vntounto God, why dost thou condemne the world? And againe: He that hath bought vsus at so deere a price, will not that we whom he hath bought should bee Serm. 109.destroyed. God hath giuen a great price and bought those whō he quickneth. And again: Of whose merciemercy is it but of his who hath sent Iesus Christ into this world to saue sinners, Denat. & grat. cont. Pel. cap. 5.whom he hath both foreknowne and predestinated, and called, and iustified, and glorified. p. 87Bernard saith: Christ needed none of Ser. 4. de natali.these: neither did hee any of these things in regard of himselfe, but rather in regard of the elect—:they were not directly the Iewes to whom he was sent, but the Elect for whom hee was sent. Haimo saith: Euen as by one man death & sin came generally to our condemnation: Comment. in Rom. c. 5.Rom 5so by the one iustice of man, which is, of Christ, to all men elected and predestinated to eternall life came grace to the iustification of life. And againe: He tooke not away in the Ibid.elect onelyonly originall, but also actuall sinnes: and therefore grace and the gift through grace did … downe vntounto the elect. Aquin as Summa de verit. M…t. 26 q 7.faith: Christ merit according to the sufficiencie carrieth it selfe indifferently to all but not according to the efficacy. Which happeneth,—partly by Gods election, through which the effect of Christs me, its is mercifully bestowed on some, and partly by the iust iudgement of God withdrawne from other some.

Obiect. I. Against this it is thus obiected: The Scripture affirmeth that Christ redeemed the world. Whereto I answer: That this word (world) in the writings of the Apostles doth not signifie both all and eueryevery man that descended from Adam, p. 88but all nations in this last age of the world. God (saith Paul) was recōciling the world vntounto him in Christ. What meaneth 1. Cor. 15. cap. 18.1 Cor 15this word world in this place? Surely not all men of al ages, but the Gentiles which were to bee called after the ascension of Christ, as Paul plainly explaining his own minde sheweth, Rom. 11. 12. Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their abundance be? And againe in the 15. verse: If the casting away of them, (that is, of the Iewes) be the reconciling of the world; what shall the receiuing be but life from the dead? In these very words he plainly sheweth, that the reconciliation of the world is the reconciliation of the Gentiles after the casting away of the Iewes. And hereby it is most manifest, that all the like places of Scripture, which many doe think to make for the vniuersall redemption of all and eueryevery one, are to be vnderstood of some men to be called but of eueryevery nation and countrie after the death of Christ. And hereunto also let vsus ioyne the answere of Augustine: He calleth oftentimes euen the p. 89Tract. 87. in Ioan.Church it selfe by the name of the world… according vntounto that, God was reconciling the world vntounto himselfe in Christ: and againe, the Son of man came not to iudge the world, but that the world might be saued through him. And Iohn saith in his Epistle, Wee hauehave an aduocate with the Father Iesus Christ the iust, and hee is the reconciler of our sinnes, and not onelyonly of ours, but also of the whole world. Therefore the whole world is the Church, and the whole world hateth the Church. Therefore the world hateth the world, the malignant world the reconciled world, the damned the saued, and the defited that which is cleansed. But this world, which God in Christ reconcileth vntounto himselfe, and which by Christ is saued, and to which all sin is through Christ pardoned, is elected out of the malignant, damned, and defiled world. Rupertus saith: The world surely, which God Comment. in Ioan. lib. 3. cap. 3. In …. Cor. ….loued, we vnderstand to be mankinde, that is, the liuing and the dead: the dead, which in faith looked for his comming; the liuing, who should beleeue in him, whether they were of the Iewes or of the Gentiles. For so he saith without any distinction either of Iew or Gentile vniuersally, that eueryevery one that beleeueth p. 90in him shall not porish, but hauehave life euerlasting. And the common glosse expoundeth the world, those that be the elect of the world.

Obiect. II. Saint Paul saith, that God 1. Tim. 2. 4.1 Tim 2:4will that all men bee saued and come to the knowledge of the truth. I answere, first, that the place is not to be vnderstood, of al the posteritie of Adam, but properly of those which liue in the last age of the world. This I proue by cōferring of the like places, wherein Paul doth plentifullie shew his meaning. Act. 17. 30. And the time of this ignorance God regarded not, but **Mark well the rest…aining forme of speech, for it is as much as if he had said, God now willeth that all me shuld repent.Now hee admonisheth all men eueryevery where to repent. Rom. 16. 25.—by the reuelation of the mystery which was kept secret since the world began. 26. But Now is opened and published—for the obedience of faith among all nations. Coloss. 1. …6. The mysterie which was hid since the world began and from all ages, is Now made manifest vntounto the Saints. 27. To whō God would make knowne Christ—;whom we preach, admonishing eueryevery man and teaching eueryevery man, that we may present all men perfect in Christ Iesus. And in the second epistle to the Corinth. the 6. chap. and the p. 91second verse, he expoundeth that place of Isaias, where it is said: In an acceptable time hauehave I heard thee, and in a day of saluation hauehave I helped thee, and I will preserue thee: and will giuegive thee for a couenant of the people that thou maist raise vp the earth,—that thou maist say to the prisoners, go… foorth; after this fashion: Behold, Now, saith hee, the accepted time, (that is, the time of the new Testament) behold Now the day of saluation. Saint Peter saith: Saluation 1. Pet. 2. 20.1 Pet 2:20ordained to bee declared in the last times: concerning which the Prophets which did prophecie of the grace which should afterward come to you, hauehave searched and inquired. And Christ himselfe saith most plainly of all, When I shall be lifted vp from Ioh. 12. 32.John 12:32the earth, I will draw all things vntounto me. I therefore grant, that God willeth that all should be saued: but that God both willeth, and that he hath Alwaies willed that all men in all ages should bee saued, I vtterly denie, neither hath Paul said so much: and among the ancient writers they which seeme to affirme so much, doe notwithstanding in these kinde of speeches doubtfully affirme it: I doe imagine p. 92that it may with reason and religion bee beleeued: Auth. de vocat. gent. l. 2 cap. 8. Bellar… de grat. & lib. arb. lib. 3. cap. 5.I doe not thinke it irreligion to beleeue it: It may propably and religiously bee beleeued.

Secondly I answer: That God will that all men bee saued, that is to say, of those that are saued. So saith Augustine: Euen as it is said: that all shall be quickoned in Ep. 107 ad Vitalem.Christ, although very many be punished by eternall death: because all whosoeuer they are that doe receiue eternall life, doe not receiue it but in Christ: so is it said, that God will hauehave all men to be saued, although he will hauehave many not to be saued: because all who are saued, are not saued but by him willing it. And againe: When wee reade in the holie Scriptures, that God will hauehave all men to bee Enchir. ad Laur. c. 103.saued, although wee know assuredly that all …en are not saued, yet ought we not therfore to de…gate any thing from the omnipotent will of God: but thus to vnderstand that which is written, Who will hauehave all men to be saued, as if it should be said, that no man was saued, but hee whom God would hauehave to bee saued: not that there is no man whom he will not hauehave saued. Hay…o saith: God will hauehave all men to bee saued. Let vsus then aske p. 93In c. …. ep. 1. ad Tim.what is the reason why all men are not saued. To which, answere must bee made, that that saying in the Psalm is true, He spake the word and they were made. In like manner he will saue all men who are saued, and who by his merciemercy desire to bee saued. For the Apostle put the whole for the part, as it is in the Gospell where the Lord saith, If I be lifted vp from the earth, I will draw all vntounto me. For he hath not drawne neither doth hee draw all men vntounto him, but All that are elect, and of all sortes, and nations.

Thirdly I answer, that God will not hauehave eueryevery one of eueryevery kind, but the kindes of eueryevery one to bee saued; that is to say, of eueryevery estate and condition some. Augustine saith: This very saying, Who will Euchir. ad. Laur. c. 103hauehave all men to be saued, is so said, not because there is no man whom hee would hauehave damned, who would not doe any powerfull miracles among them, who hee saith would hauehave repented if hee had: but that wee by all men, may vnderstand eueryevery sort of men, by what differences so euer distinguished, whether they be Kings or subiects, noble or ignoble, high or low, learned or vnlearned, strong or weake, witty, dull spirited or foolish, rich, poore or p. 94meane men or women, infants or children, youths or yong men, middle aged men or old men, in all languages, in all trades, in all conditions, in all professions, in the innumerable variety of wills and consciences, and what other differences soeuer there is among men. These things saith hee, very truely and rightly, for this word, All, is sometime taken distributiuely, and then it signifieth eueryevery seuerall and particular person: and Paul to the entent that hee might signifie 2. Thess. …. 3this, ioyneth the word eueryevery one with the word all. It is also often taken collectiuelie, foreign.and then it signifieth any, and not eueone: as when Christ is said to hauehave healed eueryevery disease, that is, any disease. The Matth. 9. 35Matt 9:35double signification of this word Aristotle also obserued. This word All (saith he) is Pol. lib. 2. cap. 2.taken two waies, first for eueryevery one—and secondly the word Al is vsed, when it doth not signifie eueryevery one: It is plaine therefore that the word All hath a doubtfull foreign. Comment. ad Eph. c. 1.Eph 1signification. And of this minde also is Saint Ierome: It is like vntounto that (saith he) which is in the Psalme:—eueryevery man is a lier. If eueryevery man be a lier, then is he also a lier which speaketh it, and if hee bee a lier p. 95which speaketh it, then is not that true which he speaketh, namely that eueryevery man is a lier. But, if this saying be true, these words Euerie man doth lye, are (as I saide before) to bee vnderstood after this sort, A great part of men are liers. And the Apostle writeth elsewhere, Teaching eueryevery mā: and again, Admonishing Comment. ad Rom. c. 5.Rom 5eueryevery man: not that he taught all men, (for how many are there yet at this day which hauehave neither heard of the Apostles doctrine, nor yet so much as his name?) but that hee should teach and admonish all that are in the Church. Sedulius also saith: Many In epist. ad Rom. 6. 5.Rom 6:5and all in Paul are one.

Fourthly, S. Paul speaketh in this place according to the charitable iudgement of Christians: and not according to the iudgement of secret and infallible certaintie. Like vntounto this, is that also that he calleth the faithfull in seuerall Churches men elected; amongst whom there were many which afterward fell away from the faith. And yet is not the Apostle deceiued; for it is one thing to speake, according to his owne affection: and another thing to speake, as the matter is according as it is indeede. Augustine saith: p. 96We ought so charitably to be affected, as to De Correp. & grat. c. …5wish that all men be saued: as men that know not who appertaine to the number of those that are predestinated, and who doe not. And againe: We must as much as in vsus hath, Cap. 1….being vnable to distinguish those that are predestinated, from those that are not, desire that all men be saued, and vse sharpe correction vntounto all with an entent to heale them that they perish not.

Hence it appeareth what we ought to thinke of Damascene his opinion, who diuideth the will of God into his precedent and consequent will. He calleth that his precedent will, whereby God, as he that is absolutely good, willeth to bestow all good things, yea blessednes it selfe vponupon the creature; and by this will hee affirmeth, that God willeth that all men should bee saued, and attaine vntounto his kingdome: because hee made vsus not to punish vsus, but that he might make vsus partakers of his goodnesse, as being good himselfe. But his consequent will is that, whereby for some certaine circumstances of the creature, he absolutely willeth this or that: and by this will, hee saith, that p. 97God willeth that man should be damned for sinne, because he is inst. And indeede this distinction in it selfe is to be allowed, but that is not a very fit example, which hee hath set downe or alleaged, concerning his precedent will. For there seemeth not to bee in God such a will, or (as they Optatiua voluntar.vse to terme it) such a wishing will, whereby he will indefinitely and vponupon condition, that all and eueryevery man of all ages should bee saued. For first, it argueth a finite power and insufficiencie in him that willeth. For whatsoeuer any one desireth and earnestly willeth, that will be bring to passe, vnlesse hee be hindred. As for example: The Merchant desireth and earnestly willeth to saue his ware: but being forced by a tempest, to the entent that himselfe may escape, hee doth absolutely will to cast them into the sea. Yea indeede this kinde of will seemeth to argue weaknes, because God willeth that, which shall not come to passe. But you will say, that this will is conditionall; that is, that God will that they be saued, if they shall beleeue. And I say first, that the will of God stands doubtfull, vntill the condition bee fulfilled, p. 98& that the first cause is by this meanes held in suspence by the second causes: moreouer there is giuen vntounto men a free will either to beleeue or not to beleeue: that is, flexible and inclinable both waies, either by grace, or by nature: both which things are false, as I will afterwards shew. And therfore, this will is rather a humane will than a diuine. Heare what Anselmus saith: The will of God is taken foure manner of waies by the principall Doctors: first, for Lib. de volunt. Dei.the knowlddge of God: then for the will of the Saints, who will in charitie that euen the vniust should be saued: againe, for humane reason: and lastly for Gods Commandemēts. Secondly, this conditionall will seemeth idle and vnnecessarie, especially in him whose power is infinite; because if hee earnestly willed, hee would verily doe a thing, when he might without hindrance. Thirdly, Gods wil is not such concerning the Angels, whereby he willeth that all of them should be saued: therefore, it may well bee demanded, whether his will bee such concerning man. Fourthly, if God will that all men, as they are men, bee saued: in like manner hee will that all sinners, p. 99as they are sinners, be damned; which is absurd. Fiftly, that will which cannot bee resisted, is absolute: but Gods Antecedent or first will cannot bee resisted: Rom. 9. 19. For there Paul speaketh of the will that goeth before all causes. Therefore, the precedent will is absolute. And this will I make manifest after another manner: the will of God is that some should beleeue and perseuere, and that othersome should bee forsaken either not beleeuing or not perseuering. You will aske me happely how I know this. I answere, by the euent. For as touching the euent some beleeue, and some doe not beleeue. But to beleeue and to perseuere is a certaine kind of good action; and on the contrarie not to beleeue, or not to perseuere is an euill action. And eueryevery thing that is good, is, through the effectuall will of God; and so farre foorth as there is, or existeth that which is good, so farre foorth God willeth it, and maketh it to exist by willing it. And that euill, which commeth to passe, commeth to passe, God not hindring it; and because God will not hinder it, therefore consequently p. 100it commeth to passe. Hereupon, it is certaine, that God willeth that some should beleeue, and perseuere vntounto the end, and that othersome doe not so; yea euen without any condition: and no reason can be rendred, wherefore he willeth this. Therefore this will is both absolute and first: and therefore that vniuersall precedent will concerning the saluation of all and eueryevery one in Christ, is counterfeite and fained. Sixtly, the ground of this opinion, is that foresaid place of Paul, which I hauehave alreadie shewed to be misunderstood. And yet, that place laieth not down vntounto vsus any conditional but an absolute will. For there it is first affirmed, that God will hauehave all men to be saued: afterwards, that he will hauehave all men to come to the knowledge of the truth, that is, vntounto faith, because by applying faith to the word of God we acknowledge the truth. Where is now thē that condition of faith? Lastly, against Damascene I oppose Augustine: who to the Pelagians vrging this Hypog. lib. 6 cap. 8.place of scripture, God will that all men be saued, maketh a double answere: first hee denieth that it is not generally to bee p. 101vnderstood of the vniuersalitie of men, and that by this argument: That which God willeth he effecteth: but hee doth not generally saue all men; therefore hee willeth not. Secondly, hee faith that the place is to be vnderstood of them which are actually saued: because all men which are saued, are saued by the will of God. Againe, I oppose against him Prosper also, who saith: If the will of God concerning Respon. pro August. lib. 1 …. 8.the vniuersall sauing of mankinde, and the calling them to the knowledge of the truth, is to bee affirmed so indifferent throughout all ages, as that it shall be said to ouerpasse no man in what place soeuer, Gods impenetrable and deepe iudgements receiue a great blow. And againe: Wee cannot say that there is the calling of grace, whereas there is as yet no regeneration of the mother the Church. And againe: Hee forbad the Apostles to preach the Gospell vntounto some people; and now as yet he suffereth some people to liue out of his grace. Also I oppose Thomas Aq…ina… Quest …3. in su…, art. 3.against him, who saith: But such some man, God loueth all men: Whereto I answere, that it is true so farre foorth as hee willeth some good to all: and yet hee willeth not p. 102eueryevery thing that is good to all, that is eternall life: and therein hee is said to hate and reiect them. To conclude, I oppose against Him Hugo de sanct. vict. Who will (saith he) that all men be saued, according Annot. in 1. Tim. cap. 2.1 Tim 2to Ambrose, if they themselues will. But are there not many who would be saued, and yet are not saued?—or thus, he offereth grace vntounto all, by which, if they will, they may bee saued. But how is this solution true, are there not and hauehave there not bin many, which neuer heard so much as a word of preaching?

Obiect. III. That which eueryevery one is bound to beleeue is true: but eueryevery one is bound to beleeue that he is effectuallie redeemed by Christ: therefore it is manifest that eueryevery one euen the reprobate is effectually redeemed by the death of Christ. Whereto I answere: that the termini or parts of the proposition are to be distinguished: that which eueryevery one is bound to beleeue, is true according to the intention of God that bindeth: but it is not alwaies true according to the euent. Ionas preached, and therefore hee was bound to beleeue, Yet fortie daies, and Niuiue shall bee destroyed: but this was not p. 103true according to the euent. The assumption also must bee distinguished. Euerie one in the Church, by Gods commandement (Beleeue the Gospell) is bound to beleeue that he is redeemed by Christ: yea euen the reprobate as well as the elect, but yet notwithstanding in a diuers and different respect. The elect is bound to beleeue that by beleeuing hee shall bee made partaker of election: the Reprobate, that by not beleeuing hee may bee made vnexcusable, euen by the intention of God. For God sometimes giueth a commandement not that it should be actually done, but that men may bee tried, that they performe outward discipline, and that they may be conuicted of their naturall infidelitie, and bee made vnexcusable of all their sinnes before God in the last iudgement. For thus I distinguish of Gods commaundement: there is a certaine commaundement of obedience, the performance whereof God willeth in all: hither are referred the commaundements of the morall law. There is also a certaine commaundement of triall, as the commaundement of sacrifysing Isaac: p. 104Gen. 22. …Gen 22whereas God willeth not the act it selfe, but onlie the manifestation of obedience. And therefore God must not bee said to mocke men, if by the word preached hee doe outwardly call those, whom hee will not hauehave to be saued: for by this meanes hee sheweth vntounto them the riches of his grace, and declareth that they perish by their owne fault, because they will not receiue saluation offered. But you will say they cannot: I confesse as much, but that inabilitie whereby they cannot, is voluntarie, and borne together with vsus, not infused into vsus by God: and therefore it cannot be excused. Very well therefore saith Bernard: The master knew well, that the weightinesse of the commandement exceeded Ser. 40. in Cant.the strength of man: but he thought i… expedient euen in this, that it put them in remembrance of their owne insufficiency,—Therefore by commaunding things impossible, hee makes not men s…arners from the trueth, but humbleth them that eueryevery mouth may bee stopped. So saith Augustine de grat. & lib. arbit. cap. 43. Secondly, I answere: that that which eueryevery one is bound to beleeue p. 105is true, vnlesse any one shall by his owne vnbeleefe hinder himselfe; this doth the reprobate by his owne inborne infidelitie. Thirdly I answer, that the argument doth follow twice affirmatiuely in both propositions. For the termini or parts of the proposition are thus to bee turned: That is true, that eueryevery one is bound to beleeue, but eueryevery one is bound to beleeue that he is redeemed by Christ. Therfore that is true.

Obiect. IIII. The fathers which beleeued aright doe affirme that Christ redeemed all & the whole world. Ans. Whereas they write that Christ redeemed all men and the world, their meaning is, that hee did it according vntounto sufficiencie, and the common cause, and common nature of all, which Christ did take vponupon him: and not effectually on Gods part. This very thing doth Prosper make plaine: All men (saith he) are rightly said to be redeemed, in respect of the one nature of all, and the one Resp. ad obiect. vin. l. …. ob. ….cause of all, which our Lord did truely take vponupon him: and yet all are not deliuered from captiuitie: The proprietie of redemption p. 106without doubt belongeth vntounto them for whom the prince of the world is sent abroad:—whose death was not so bestowed for mankind, as that it should also pertaine vntounto the redemption of them, who were not to bee regenerated. And againe he saith: Our Sauiour may fitly be said to be crucified for the Ad Capit. Gall. cap 9.redemption of all the world, both in respect that he truely tooke vponupon him the nature of man, and also in respect of the common or generall perdition in the first man: and yet he may be said to be crucified only for those, vntounto whom his death was auaileable. Moreouer the fathers speake of the vniuersalitie, and of the world of beleeuers. So saith he that is the Author of the calling of the Gentils. The people of God (saith he) hauehave their Lib. 1. cap. …fulnesse?

And thus much for the efficacie and greatnesse of Christs death: Now as concerning grace: I say, that that is diuerslie distinguished. For first, it is either restrayning, or renewing. The restrayning grace is that, whereby the inbred corruption of the hart, is not therby vtterly diminished and taken away, but in some is restrained more, in some lesse, that it breake not violently p. 107forth into action: and it is giuen onelyonly for a testimonie vntounto man, and to preserue order amongst men in a politique societie: and this kind of grace is generall, that is, belonging to all and eueryevery man, amongst whome some doe exceed othersome in the giftes of ciuill virtues: and there is no man, in whom God doth not more or lesse restraine his naturall corruption. Now renewing or Christian grace (as auncient writers doe vsuallie call it) is that whereby man hath power giuen him to beleeue and repent, both in respect of will, and power: and it is vniuersall in respect of those that beleeue, but indefinit in respect of all and euerie man. Thus we teach, thus we beleeue.

Secondly, Grace is either naturall, or De praed. sanct. cap. 5.supernatural: as Augustine himselfe teacheth. Naturall grace is that, which is bestowed on man together with nature: and this is either of nature perfect or corrupt. Perfect, as the image of God, or righteousnesse bestowed on Adam in his creation. This grace belonged genenerally vntounto all, because we all were in Adam: and whatsoeuer hee receiued that p. 108was good, he receiued it both for himsel… and his posteritie. The grace of nature corrupted is a natural inlightning (whereof Iohn speaketh: He enlightneth eueryevery man that commeth into the world) yea and eueryevery Ioh. 1. 9.John 1:9naturall gift. And these gifts truly by that order which God hath made in nature, are due and belonging vntounto nature. But that Grace which is supernaturall, is not due vntounto nature, especially vntounto nature corrupted, but is bestowed by speciall grace, and therefore is speciall. This the ancient writers affirme. Augustine saith: Nature is common to al, but not grace: and he only acknowledgeth De verb, Apost. ser. 11.a twofold grace; namely that common grace of nature, wherby we are made men: and Christian grace, wherby in Christ we are againe borne new mē. And hee is of opinion, that some that doe not beleeue in Christ, do not sinne: which is a thing notwithstanding very vngodlie and vntrue, if grace bee as generall as nature. Let vsus well weigh his words: In that he hath (saith he) added: Now they are Tract. 89. in Iohan.inexcusable for their sinne: it may mooue men to aske: whether those vntounto whom Christ hath not come nor spoken may hauehave any excuse p. 109for their sinne.—To this question according to my vnderstanding I make answer: that they cannot bee inexcusable for eueryevery sinne which they hauehave committed, but for this sinne that they hauehave not beleeued, vntounto whom Christ did not come, and vntounto whom hee did not speake. But they are not in this number vntounto whom hee hath spoken in his disciples, and by his disciples, which he also now doth. For he came vntounto the Gentils by his Church,—It remaines for vsus to demaund, whether they can hauehave this excuse, which hauehave bin or are preuented by death, before Christ came in his Church to the gentiles, and before they heard his Gospell. I answere that without doubt they may, but they cannot therefore escape damnation: for whosoeuer hauehave sinned without the law shall also perish without the law. Againe hee saith: OnelyOnly grace distinguisheth Enchir. c. 99those that are saued, from those that, are damned, who were enwrapped in one lumpe of corruption by one common cause from the beginning. Chrysostome saith: The grace of God commeth vntounto eueryevery one, but it remaineth Lib. de compun…. cord,with them who doe worthily fulfill those things which are in their power: departing quickely from them, which doe not wel behaue p. 110themselues: neither doth it at all come vntounto those, who doe not so much as begin to turne vntounto the Lord. Gregorie saith: The Gentiles did not any way worship God, neither shewed they any signe or token of any good worke▪ for indeede they were **But if grace be vniuersall, there had alwaies been some Church among the Gentiles, although secret and hidden: for it is not likely that all had cast away grace or that they had vsed it …uilly. Expos. in 1. Reg. cap. 14.1 Kgs 14forsaken. Amongst whō because there was no lawgiuer, nor no one that did according to reason seeke after God, there was not as it were a man, but all liued as it were like beasts. And afterwards he saith: When our redeemer came he so receiued the calling of grace, as that there was not before in it the life of prophecie. And againe: Teachers holding their tongues, the diuels goe into their place: because none doe perish by the silence of the pastours, but they who are not predestinated vntounto eternall life. For they are places for the diuels, because in Gods foreknowledge they are not preordained vntounto Gods taber…acle. Hereupon is it said that when the P…stours did preach: as manie as were predestinated vntounto eternall life did beleeue. And hereupon saith Paul, whom hee hath predestinated, those hath he called. Herevpō it is, that the Apostles desirous to go into Asia, were forbidden by the holy Ghost. They therefore, which are not predestinated, whether p. 111they heare the words of the preachers, or whether they do not heare them, cannot be called vntounto Gods tabernacle. And againe▪ Sometimes the preachers are silent by Gods dispensation, that they holding their peace, they which are not the Lordes, may be receiued of euill spirits. Beda saith: He goeth to Lib. 1. in Is…i. cap. 1.Isa 1visit and enlighten their harts whom he hath predestinated to eternall life, forsaking those whom he kneweth to be none of his owne. Anastasius saith: The Church in the former Lib. 1. contemp. in Hexam, l. 10state of error being without eyes and blind, did neither see from the beginning, neither was it seene a… all by God. And againe: All other kindes of faith which are in the world are dead as …so the motions of those people and gentiles which are dead, as they which had not in them him who said, I am the life. Neither doe they regenerate and quicken their people and children, by the wombe of water and the spirit; but are fruitlesse, and bere… of the well of life, and n…t enioying the water which is liuely and streameth vntounto eternall life. Therefore that Church which is his is onelyonly termed the life and mother of all the liuing. Hugo de Sanct. vict. saith: In I… ▪ …. …5.Some of those who were before the comming p. 102of Christ, if they had not had some other sinne, they should noo hauehave been damned, for that they did not beleeue in Christ, because they hauehave an excuse for that sinne. And againe: What if thou shouldest enter into In Soli…oquio dearra ….consideration how many and how excellent in comparison of thee are cast awaies, which could not attaine vntounto this grace which is giuen vntounto thee? Surely thou hast heard how many generations of men from the beginning euen vntill this day hauehave passed away, who are all without the knowledge of God and the price of his redemption tumbled downe into the gulfe of euerlasting destruction. Thy red…emer and louer hath preferred thee before all those, in as much as he hath giuen thee this grace, which none of them was worth…e … ▪ receiue. And what wilt thou say? wherfore doest thou think that thou are preferred before them all? hast thou been more valiant? hast thou bin more wise? hast, thou …inne more noble? hast thou …in more rich then they, all? because thou hast obtaitained this spee…all fauour aboue them all? how many valiant men? how many wise men? how many noble men? how many rich men hauehave there bin, and yet they are all forsaken, p. 113and hauehave p…shed like cast …ayes. Thou only … receiued before them all; and yet thou can… …ot finde out any cause why thou shouldest thus be … withall, besides the free fa…our of thy Saniour.

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

First, God created all and eueryevery man in … to eternall life.

Secondly, he foresav… the fall.

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

p. 114Lastly, Election is according to the foreknowledge of future faith, (which notwithstanding may be lost vtterly for a time, as some say; or finallie and for euer, as some others will) and reprobation is according to the foreknowledge of infidelitie, or the contempt of the Gospel.

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

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

p. 115From hence also it followeth, that God Error 2.hath in vaine propounded with himselfe the supreme & absolute end of his counsels, which is to communicate his goodnesse in true selicitie euen to enery man. For if we consider the cuent, he doth not communicate his goodnesse and eternall life vntounto very many, which is otherwise than he purposed, namely vntounto those that are damned. But we are in no case to say that the supreme end of Gods counsels, either hauehave an vncertaine euent, or are in vaine propounded.

Thirdly, this platforme attributed vntounto God a certaine ordered and fitted will, Error 3.which doth wholy depend on mans will. Thou saist that God willeth that all men whatsoeuer should bee saued by Christ. Very well: Tell me therefore why they are not saued. They themselues will not, thou first. Yea wis. What is this but to set the creature in the throne of almightie God the Creator, against the order of nature and of all causes? For the first cause, which indeede is Gods will, ought to order and dispose the act of the second cause. And therefore wee must not giuegive p. 116vntounto God a will that is ordered by the will of the creature; especially considering that all order in heauen and in earth whatsoeuer proceedeth from him. That which ordereth all things, is ordered of none. Moreouer, men after this sort are elected of themselues, by receiuing of Gods grace being offied, by the assistance of common grace: and are also reiected of themselues by refusing of grace offred: and men themselues shall be the makers and framers of their owne election and reprobation: and God who chuseth is not so much to be praised, as the men that do receiue and embrace the blessing offered.

Fourthly, this platforme laies downe a determinate spreknowledge about the Error 4.euill of fault, without any decree going before concerning the euent of the fault; which cannot be. A definite foreknowledge is not the cause of that thing which is to be, but the thing which shal be is the cause of the foreknowledge thereof. For the thing which shall be followes not the foreknowledge of it, but foreknowledge followeth the thing which shall be, as Iustinus p. 117taught. For God doth first decree a Quaest. 58. Orthodox.thing as touching the euent: then afterwards hee doth foreknew by his definite foreknowledge that it shall be. And Anselme: In that (saith he) a thing is said to be foreknowne, it is by that pronounced that Depraed. sanct. c. 14.it shall be. And Augustine before his time affirmed, That God doth foreknow that which shall be. Hence it followeth that a thing must oxist with God, before it can be precisely and definitly knowne before. And eueryevery thing existeth and is, because God did will and decree to doe it if it be good, or to suffer it to be done if it be euill; hauehave respect alwaies to the good that is ioyned with it. Vnlesse wee shall hold and grant this, it will follow that something hath being of it selfe, that is, that something is a God. Therefore the existencie or being of things doth not goe before, but out of all doubt followes the decree of God. For first of al, there is a foteknowledge, or (as it pleaseth others) a knowledge Scientia intuitiua.of beholding, whereby God beholdeth and seeth what is possible to bee, and what not: Then followeth the decree either of Gods operation, or of his voluntarie p. 118permission, and consequently of the euent of the thing. And this decree being once laid down, the definitiue foreknowledge is conceiued, whereby it is knowne what shall come to passe infallibly.

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

This platforme maketh sauing grace (which indeed is supernaturall) to be altogether Error 6.vninersall. But this opinion (to speake no hardlier of it) is a plausible deulse p. 119of mans braine. For first of all hereby the speciall couenant made with Abraham, and the greatnesse of Gods metcies towards the Gentiles is abolished: And there is no mysterie of the vocation of the Gentiles, if all and eueryevery particular man were by certaine meanes called vntounto Christ from the beginning; For those, which shall by the helpe of common grace, which they shall receiue, giuegive assent vntounto God calling them, whether it bee by extraordinary instinct, or by the ministerie of the word preached; they shall bee accounted among the members of the Church, and shal belong to the speciall couenant of the Gospell. Moreouer if the first grace bee vniuersall, it is either faith actually or in power. For without faith it is impossible to please God, and to attaine saluation. But actuall saith is not common to all. The power of faith is double, the first is that whereby thou hast receiued power to bee able to beleeue if thou wilt. But this is not sufficient vntounto saluation: because now after Adams fall free will in spirituall things is wanting, especially in the conuersion of a sinner: and p. 120therefore further grace is required whereby a man may he able to will to beleeue; No man can come to Christ but … … is Ioh. 6. 44.John 6:44drawne of the …. N…, they are not drawne … to beleeue if they will … of men willing a… ma… … …lling. The second power is that … by a man hath receiued power to …ll to belee… but this is not common to all men. … you (saith Christ to his discipl…s) it … gi… … know the mysteries of the Kingd…e of heauen but Mat. 1…. 15.Matt 1:15not so … sho…, because the Father hath …idd… them from the wise. Againe: Therfore could they not beleaue, because Isa… foretold this. Ioh. 32. 39.Furthermore, if this power were common to all and to each person, faith were common to all. For the will and the deede sloweth from one and the selfe same grace. Phil. …. 13. It is God who worketh … yo… the will and the deed, euen of … good Preposition.pleasure. Iohn …. Wh…s…uer hath heard and learned of the f…ther, … vntounto ….Christ. But whosoever hath power to will to beleeue hath heard and learned, as being drawne of God: therefore whosoeuer hath power to will to beleeue, commeth vntounto Christ. Well saith Ausien: It followeth p. 121not that hee which can c…me, doth De…at. … grat. …. Pelag. c. 5.come, vnlesse hee both will … … do… i… … euerie one that hath learned of the father hath not only power to c…me, bu… also he doth … where now there is & possibili…, profect…, & … affectus, & effectus est. So it appeareth that to wil to beleeue and actually to beleeue are most neerely conioyned: yea seriouslie to will to beleeue, is i… very deede to beleeue. The publican… and ha…ts and those which are held captiue at the diuels will doe repent and are conuerted: and therefore they doe not onelyonly receiue power if they will, but of …illers and st…bbor…e r…pugners they are made actually willing.

Thirdly, there are and hauehave been many nations, which have had no knowledge of the faith, or which hauehave not kept it, and without this knowledge there is not any sauing grace. Answer is wont to be made, that man receiuing naturall light is not to bee excused for the want of supernaturall knowledge: because if he would doe by Gods assistance that which liech in him, God would enlighten him with supernaturall grace. For thus the sch…olemen do p. 122vsually speake; Although no man is able by Greg…d Va….the ministry of men to know the nature of faith of …e neuer heard any thing of it; yet he may by Gods helpe, if hee liue morally according to Gods law so much as in him lieth to doe. For then God will succour him either by himselfe or by some other, to wi…, either man or Angell by propounding of faith vntounto him. For as in naturall things, so in supernaturall God doth minister grace when man is not wanting to himselfe. I answere, that this is false. For if grace be giuen to him which doth that which lieth in him to do by the strength of nature, it is giuen either by merite, or promise. Not by merit, because there is no merit before faith; and we do nothing acceptable vntounto God before wee hauehave faith. Augustine: Thou bringest in a kind of men, which can please God without the f…th of Christ, by the law of nature. This is Cont. Jul.the cause why the Christian Church doth especially detest you. And it is not giuen by promise, because there is no promise or diuine law to bee found in the scriptures, that grace should by and by bee giuen vntounto him that doth that which lieth in him to doe. It is also false to say, that p. 123God doth minister all things that make for the felicitie of nature or this present life. For some are borne lepr…us, blinde, foolish, very poore, vnmeet for this temporarie felicitie; neither do they euer attaine vntounto it. This opinion also is against experience: because many die in their infancie, and many are foolish and mad all their life long, vponupon whom we cannot say that this vu… fall grace is bestowed … also cō …rary to most plaine places of … ture. Saluation is not in him that willeth … in him that runneth, but in God that s…weth mercy. And, he hath merciemercy on whom he will, and whom he will he hardneth. It is g… uen to the disciples to know the secrets of the kingdome of heauen, but to them it is not giuen: Mat. …3. ….Matt 3The wind bloweth not in all, but where it Ioh. 3. 8.John 3:8listeth: The sonne doth not reueale the father Ioh. 6.John 6vntounto all, but to whom he will. All doe not beleeue, but those which are drawne and predestinated Acts 13. 49.Acts 13:49unto life: All doe not heare, but those to whom eares are giuen for to heare. Furthermore it is some impayring of effectuall and Christian grace, so to place it in mans power, that hee may, if hee will, receiue it: and that he may also, if he will p. 124not, refuse and despise it: and to say that God hath giuen vntounto men no other grace, then that against which the flesh or peruerse will may preuaile in all men, and against which it doth preuaile indeede in the greatest part of mankind, because God will not restraine it. To conclude, let vsus also heare the restimonies of the fathers. The author of the calling of the Gentiles saith thus: If so bee that the grace of the sa…er doe passe by some (as we see it doth) it is to be referred to the hidden iudgements of diuine iustice. Augustine: Nothing deliuereth vsus from this wrath whereby wee are all vnderunder sinne, sauing the grace of Lib. de p…. …erit. c. 21.God by Iesus Christ. Why this grace commeth to that infant, and not vntounto this, the cause may be vnknowne, but not vniust. Againe: It was by diuine dispensation that Pharaoh did not tractably consent, but obstinately resist: because that there was not only In Ex…d. qu…st. 18.a iust punishment, but a iust punishment euidently prepared for such a heart, whereby those which feare God may be corrected. Againe: The iudgements are vnsearchable, wherefore of two wicked men being of yeeres Lib. de hon. …ers. cap. 8.aged one should bee called so, as that he should p. 125follow the caller, and the other should either not be called at all, or not called so as that he should follow him that calls him. And again: He giueth to whō he will, because he is mercifull: Cap. 12.which though he should not giuegive, yet he is iust. Againe, he doth not giuegive to the to whom he will not, that he might make knowne the riches of his glorie vponupon the vessels of merciemercy: for by giuing vntounto some, wh… deserue nor, he will hauehave it to be his free, and by this also, his true grace and fa…r. Againe: Whosoeuer are set apart from originall Ibid. cap. 7.damnation through the boun…e of Gods grace, it is no doubs, but that it shall he procured for them to heare the Gospell, and to beleeue when they heare it. Againe: We know that Gods grace is not giuen vntounto all men. Epist. ad Uital. 107. Lib. de spirit. li…. c. 34.And againe: Why one man is so exhorted that he is perswaded, and why it is not so with another; O the depth of the riches! Thomas: As he doth not open the eres of all that C…n…. gent. lib. 3. c. 161.are blinde, nor cure all that are crazie: that in those his power might appeare, and that in the other the order of nature might hee preserued: euen so he doth not by his helpe preuent all that …inder grace, but some in whom he willeth that his merciemercy should … ▪ so p. 126also that the order of iustice should be manifested in others. Isidore: Spirituall grace Sent. lib. 2. cap. 5. & 6.is not distributed to all, but is only giuen to the elect. Againe: It is giuen to him, because he is euill that would be good: another neither willeth, neither is it giuen him that he might be good. Cameracensis: Although God be an vniuersal agent ouer all, so as that In lib. sent. 1 q. 12. art. 2.he giueth vntounto all some gifts of grace, as being, life, knowledge, &c. yet he giueth some gifts of speciall grace vntounto one, which he giueth not to another, as namely faith, and the grace which makes vsus gracious and such like which are the effects of predestination. Finally Augustine and almost al the Scholemen make two kindes of infidelitie, the one negatiue in those which neuer heard the Gospell: the other priuatiue in those that refuse and contemne the message, which they hauehave heard of Christ. And it is to be noted that by this distinction they doe consesse that God hath not vouchsafed so much as an outward calling to eueryevery man.

Obiect. I. The promise of the seed of the woman is made in Adam to all and to eueryevery man, Answer. It is made to Adam's p. 127posterirle, indefinitely, not vniuersallie. When saluation is promised to all men, all De vocat. gent. statuit. lib. 1. cap. 3.men are named for a part of men. The heads of the nations Cain, Cham, Esan, &c. knew the promised Messiah, but those which came after knew him not, neither had they the meanes how to know him. So saith Isaias: Me hauehave they not knowne, of me hauehave Jsai. 52. 66.Isa 52:66they not heard. The nations also next adioyning to the Iewes peraduenture heard somthing and had Proselytes, but the nations a fat off seated in the vttermost parts of the earth had no affaires with the Iewes, and no Proselytes. And therefore it is false which some affirme; to wit, that the chusing of the people of Israel was onelyonly a kind of greater curtesie shewed to this nation, or a more gentle entreating of it, and no peculiar and diuers fauour, whereby hee shewed himselfe to be their father and redeemer onelyonly. And to make or maintaine a hidden and inuisible Church among the Gentiles before the comming of Christ, is altogether to contend against y^• word. God is only knowne in Iudah. The Israelites onelyonly are called my Psal. 76.Ps 76People in Hosea: And they only were p. 126Hos. 1.Hos 1Christs sheepfold: because Christ when hee Ephes. 2. 14. Iob. 10. 16.Eph 2:14Job 10:16came made one sheepfold of the Iewes and Gentiles.

Obiect. II. There is infolded in Gods prouidence that care of God touching all those things which concerne the blessednesse of man. But the Gentiles knew this prouidence of God, and that his goodnes was so great, that hee would passe by nothing which might make for the happinesse and saluation of man. Therefore the Gentiles did after a sort, obscurely and by an infolded knowledge know the doctrine concerning the redemption of mankind. Answer: This faith of things vnknowne is a …cere siction. For faith of the owne nature is a certaine knowledge. Moreouer, although the generall doe include in it selfe the species or kinds, and the whole his members, yet hee which knoweth the generall and the whole, doth not by and by know all the kinds and parts thereof. The mind may so know the generall, that yet for all that it may in the meane time bee ignorant of the speciall kinds thereof. Wee must therefore beware of the Schoolemens opinion, who p. 129say that saluatiō was giuen before Christs comming, for the implicite or infolded faith concerning the redeemer in generall, namely when men did beleeue that there is a God, and that hee is a rewarder and the giuer of all gifts which concerne the good either of soule or bodie, especially the remedie of sinne: But, this is nothing else, then to imagine a certaine sauing faith & Church, which hath no word of God at all either written or any other way reuealed. Furthermore, this is to accuse Paul of falsehood who teacheth the 1. Cor. 1. 21.1 Cor 1:21contrarie in these words. Seeing the world by wised…me know not God in the wisedome of God, it pleased God by the foolishnesse of preaching to saue them that beleeue. It is also most certaine that wee ought to know Christ the redeemer in speciall. This is Iob. 17. 3.Job 17:3life eternall that they know thee to be the only very God and whom thou hast sent, Iesus Christ. The same affirme the auncient fathers. Ireneus: They being ignorant of that Lib. de haeres. 3. c. 21.Emmanuel who is borne of the Virgin, are depriued of his gift, which is life eternall. Hietome: We cannot bee his sonnes before, Jn Eph. 1,Eph 1vnlesse wee receiue the faith and vnderstanding p. 130of his son Iesus Christ. Augustine saith, that those which were iust in old time, whatsoeuer they were, were deliuered onelyonly by that faith, whereby we are deliuered; to wit, by the faith of Christs incarnation. Againe: What trueth soeuer thou sa…t was in those which Lib. 2. cont. 2. epist. Pel. cap. 21.were iust in old time, the faith only of the mediatour saueth them, who shed his bloud for the forgiuenesse of sinnes.

Obiect. III. aaPropositiō.The power of God is known vntounto the Gentils. Rom. 1. bbA…i…mptioChrist is the power of God. ccConclusionTherefore Christ is knowne to the Gentils. Answer: I distinguish of the proposition. The power of God is either the power of creation or of redemption: The power of God in the creation was knowne vntounto the Gentiles: but not the power of God in the redemption, which is Christ himselfe, the preaching of whom is foolishnesse vntounto the world.

Obiect. IIII. The fathers say that sauing grace is vniuersall. First I answere, that the sayings of the fathers are to bee vnderstood of the grace of the last time, which is common to all men and nations. Ireneus. The Lord hath reconciled vsus in the p. 131De haeres. lib. 5. cap. 17last times by his incarnation, being made a mediatour betweene God and man, reconciling the father vntounto all:—giuing vntounto vsus that cōuersion which is to our Creatour. Origen saith: God hath a greater care to saue Hom. 20 in Num.men, then the diuell hath to destroy them.—The onelyonly begotten, the sonne of God himselfe (I say) is present with vsus, hee defendeth, keepeth, and draweth vsus vntounto himselfe:—for he saith in another place, When I shal be lifted vp I will draw all things vntounto me. Chrysostome: Grace is shed abroad ouer all: it passeth by and disdayneth neither Iew, nor Grecian, nor Barbarian, nor Soythian, it is alike affected vntounto all, it sheweth it selfe gentle vntounto all, it calleth all with equall honour; and lee those, who neglect the helpe of grace, ascribe this their blindnesse vntounto themselues. For considering that a way to enter in lieth open vntounto al, and is forbidden to none, some desperately wicked doe refuse to enter, through their owne corruption. Cyrill saith: He is the true Lib. 1. in Job. cap. 15.Job 15light, and sendeth forth his brightnesse vntounto all: but (as Paul saith) the God of this world hath blinded the minds of vnfaithfull men, that the light of Gods knowledge may not shine in them. Ambrose: The earth is full of p. 132Serm. 8. in Psal. 1 18.Ps 1:18the merciemercy of God, because pardon of sinnes is giuen vntounto all. The mysticall sonne of righteousnesse is risen vntounto all, is come vntounto all, hath suffred for all, and hath risen againe for all. And if any beleeue not in Christ he depriues himselfe of this generall benefit.—Hee shutteth out the grace of common light from himselfe. Gregorie saith: The …edioine which In Iob. l. 35. cap. 14.is from God meeteth vsus in eueryevery place; because hee hath both giuen vntounto man commandements not to sinne, and hath also giuen remedies to him that sinneth, lest hee should despaire. T…eodulus Presbyter. Hee hath said that both Iewes and Gentiles should be Comment, in Rom. cap. 3.Rom 3partakers of grace, yet not all, but those that beleeue: and because grace is common to all, not without cause.

Secondly, they speake of naturall vocation, Answer. 2.or of the grace of nature consisting in the reliques of naturall light and vnderstanding, in the common gifts of vertues and outward blessings, which are testimonies of Gods prouidence and goodnesse. The Author of the calling of the Gentiles: Lib. 2. c. 14.For this cause verily the nations may bee excused, which being aliants from the common wealth of Israel, voyde of hope, and without p. 133God in this world, hauehave perished vnderunder the darkenesse of ignorance, because this abundance of grace, which doth now water the whole world, did not slow so pentifully before; For there is euermore shewed vntounto all men a certaine measure of doctrine from aaChrysosto… saith, that the preseruing in the Atke is superna gratia, grace frō aboue.aboue, which albeit it proceede from a more sparing and hidden grace, yet it is sufficient (in the Lords iudgement) for a bbFor the outward reformat… of the life. Horn. 25. in Gen. Lib. 2. 6. 4.remedy vntounto some, and a witnesse vntounto all. Againe: who may not easily perceiue that hee neuer denied his diuine goodnes to the posteritie of this brother slayer, if he consider how profitable so long patience of God, such plentifull store of temporall blessings, and such an vniuersall increase of multiplied fruitfulnesse might hauehave been vntounto them? which benefits, although they wrought …o cure and emendment in those whose harts were hardned, …et they proue that their apostasie was not caused by God. Again: In the farthest parts of the world there bee some nations, vntounto which the light of sauing Lib. 2. cap. ….grace hath not as yet dawned:—vntounto whom that paercell of general assistance is not denied, which is alwaies from aboue granted vntounto ad men: Although the nature of man hath receiued p. 134so sharp a wound that it is not possible for any man to come to the knowledge of God by the helpe of his owne voluntarie contemplation, vnlesse the true light dispell the darknesse of the heart, which the tust and good God in his vnsearchable iudgement hath not so shed abroad in times past, as he doth in these last daies.

Thirdly, the fathers speake of the vniuersall aptnesse, whereby mans will being by Gods ordinarie dispensation preuented and helped by the holy Ghost, may beleeue and bee conuerted: which notwithstanding, a stone, stocke, or beast cannot. Augustine: Apossibilitie to hauehave faith Depraed. …. 5is giuen of nature. Againe hee saith, that mans nature is capable of iustification by the grace of the holy spirit. Againe: Men may Con…. …ul. l. 2keepe Gods commandements and beleeue in God if they will; because that light enlighteneth eueryevery man which commeth into this world. Prosper: To be able to hauehave faith is De gen. contra Manich. lib. 1. cap. 3.the nature of men; but to hauehave faith, is the grace of the faithfull. Augustine: This difference there is betwixt wicked men and the diuels, that men though they be exceedingly p. 135Ad art. Sibi falso imp. 6.wicked, may bee reconciled, if God will shew merciemercy; but there is no conuersion reserued for the diuels.

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

**Error 7.This platforme teacheth that Gods foreknowledge of our faith and iusidelitie is the rule of predestination; which is vtterly false. For first of all, the very will is a rule vntounto it selfe, and the diuine counsels. Ephes. 1. 5. 11. We were predest…ated according to his purpose, who worketh all things after the counsell of his owne …ll. Secondly, Gods election is the rule of faith that is to be giuegive or not giuen. Rom. 17. 5. A resoruation is made according to the election of grace. Thirdly, the foreknowledge of faith and infidelitie doth not extend it selfe so farre as predestination, which belongs vntounto all men whatsoeuer, many of whom notwithstanding neuer p. 136so much as heard of Christ: now these Aug. de cor. & grat. c. 10 & 12.cannot hauehave faith not **contempt of the Gospell.priuatiue infidelitie, but only a negatiue. The same I say of those which die in their infancie being within the cou…nant, who we beleeue are saued by the …nour of the same couenant: who for all that are neither elected for saith, nor according to faith, which they as yet had not. But if the foreseeing of faith were the rule or square of electiō or reprobation, the thing foreseen should belong to all men without exception; for the rule must not bee …ter than that which is ruled by it. Fourthly, foreseene faith is the effect of election, therefore it it is not the rule of it. Ephes 1. 5. Who hath predestinated us vntounto Adoption by Christ: and therefore also to faith, which receiueth the benefit of adoption. Augustine: Let vsus therefore (saith he) vnderstand' that …ib. de praed. c. 17. c. 5. * God, will it the first rule in contingents. Cling. in loc. com. l. 1. c. 6. And Fra… cis Maronis saith, that Gods will is the principall in contingēts, and that it is ruled and directed of none. Lib. 1. ais…. 4…. q. …. Lib. …. dist. 4…calling whereby they are chosen▪ who are choson not because they did beleeue, but that they should beleeue: for if they were for that cause chosen because they did beleeue, they themselues verily had chosen him before by beleeuing in him, that they might deserne to be chosen. Againe: Lest any man should say, p. 137My faith or some such like thing, doth distinguish me from other men, the teacher of the Gentiles meeting with such conceits asketh, What thou hast that thouhast not receiued, and of whom but of him, who distinguisheth thee from him, to whō he hath not giuen that which he hath giuē to thee. Lumb. God hath elected those whom it pleased him to elect of his owne free merc…, not because they were to be beleeuers, but that they should bee beleeuers. Again: Grace is the effect of predestination. Fiftly, if God did elect according In epist. … Rom. cap. 8.Rom 8to 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 hauehave recourse to the meere will of God. For God doth foresee nothing which is good in any, besides that which hee himselfe of his pleasure will first make. And what is the cause why he foreseeth faith in one man rather than in another? but onelyonly because it is his will to giuegive one man faith, and not an other. Lastly, th… rule is vncertaine, for faith, as appeareth by this platforme, may bee vtterly lost: and therefore the thing ruled, to wit, predestination is made uncertaine. p. 138This a certaine Author plainly confesseth in his exposition of the epistle to the Romanes: where he teacheth vnaduisedly that Gods decree may be changed, and that election and reprobation hauehave recourse one to another: because (as he saith) they depend vponupon the condition of faith and infidelitie.

Furthermore, this platforme teacheth that true and sauing faith, may perish and Error ….be lost either wholly or for euer: which notwithstanding is not true. Reason. 1. Matth. 16. 18. VponUpon this rock will I build my Church, and the gates of hell shall not preuaile against it. Here three questions must foreign.be asked: what the rock is? what is meant by building on the rocke? and what is that which is promised to those which are built vponupon it? The rocke is either faith it self, or Christ apprehended by faith. Chrysostome: VponUpon this rocke: that is (saith he) vponupon the faith of confession. Againe: He setteth Homil. in Matth. 55. & Psal. 32.Ps 32our feete vponupon the rocke, that is, vponupon faith: for faith in Christ… may well be said to be that which cannot bee broken. Againe: Christ being wise hath built his house, that is, In com. imperfect. in Mat. cap. 7.Matt 7his Church vponupon a rocke, that is, vponupon the p. 139fortitude of faith, or a strong faith. Now if faith be a rock, it remaineth constant and immoueable. To be built vponupon the rock, is to perceiue the doctrine of the Gospel, to embrace Christ our Sauiour with a true faith, and to cleaue fast to him with the heart. For the Cori…thians are said to bee Pauls building, because he brought them to the faith. And the Ephesians are said to be built vponupon the foundation of the Apostles and Prophets; because Paul came and preached vntounto them the Gospell of peace. The certaintie and firmnesse of the doctrine of the Gospell may also bee called a Rocke. Epiphanius: They shall not preuaile against the rocke, that is Lib. haer. 74.to say, against the truth. Hilarie: This is thy blessed rocke of faith, which Peter hath De Trin. l. 3confessed with his mouth. Augustine: VponUpon this rocke which thou hast confessed, I will build my Church. Now no man can be built vponupon the confession and vponupon the truth, but by faith. Hence I doe conclude thus: Those that are built vponupon the rocke cannot fall away vtterly: but those which truely beleeue are built vponupon the rocke: therefore those which t…uly beleeue, p. 140doe not vtterly and whollie fall away. Thirdly, the promise made to them that are built vponupon the rocke is, that the gates of hell shall not preuaile against them. From hence it followeth necessarilie, that the Diuels can but make a slorish, and shew their strength and power against the faith, and that they foreign.shall neuer be able to ouercome and conquere. Let vsus here also weigh the iudgements of the fathers. Cyprian: Lord to whom shall we goe:—signifying that the Epist. 1. 3.Church, which beleeueth in Christ, and which kepeth that which it hath once knowne, doth at no time altogether depart from him, and that they are the Church who doe abide in Gods house. But that they are not of God the fathers planting, whom we doe see to be voyd of the stedfastnes, and massie soundnes of corne, and like to chaffe vanned or blowne about with the wind of the winnowing enemi…: of whom also Iohn speaketh in his 1. Epistle saying, They went out from vsus, but they were not …. Ioh. 2. 19.John 2:19of vsus: for if they had bin of vsus, they had surely remained with vsus. Augustine: LoueLove which may be lost was neuer true. Againe: To beleeue Dec…. de poe…it. d. 2. c. 2. Tract. 116. … Ioh.truly, is to beleeue constantly, stedfastly, p. 141valiantlie, and firmely, so as that thou maist not now returne vntounto thine and forsake Christ. Againe: Those which are truely saints being predestinated to reigne with God De cor. & grat. c. 12.by his grace, hauehave not onelyonly giuen them now a power to pers…ere if they wil, but perseuerāce … selfe. Againe: Hee which makes men good, …aketh them to perseuere in that which is good. And againe: The Church loseth none on the earth but those which are wicked, Epist. 163.and admitteth none into heauen but those that are good. Againe: As the a…ke was Quaest. 52. ad O…osium.built of foure-square timber, so the Church is builte of saints; for that which is foure-square will stand steddy on which side soeuer you set it: And the saints continue stedfast in eueryevery temptation. Chrysostome: This is the propertie of faith, that howsoeuer Hom. 1 in 2. Tim. 1.2 Tim 1things may fall out contrarie to the promises, yet it neuer falleth away vtterly, and is Penitus, omninò.neuer wholy confounded. Againe: Let vsus keepe faith which is a firme and sure rocke, for neither the floods, nor the winds can do vsus any hurt, though they driue hard against vsus, because we stand stedf…st vponupon a rocke: so also if in this life we will choose that true foundation, we shall abide without any detriment p. 142or losse. Againe: Thou canst not ouercome Hom. de expuls. Chrys.one faithfull man: O Diuel, thou knowest not what the Martyre hauehave done vntounto thee,—the flesh often fainteth in the torments, and the strēgth of faith faileth not. Hence it is that in y^e same place he speaketh after this sort: If thou makest warre with mā, thou shalt, it may bee, ouercome, or perhaps thou shalt bee ouercome: but no might can ouercome the Church. Furthermore: The Church Hom. 25. in Gen.is farre stronger than the earth, yea and stronger than heauen. Againe: Faith in God In 7. cap. Iohis a certaine secure anchor. Gregorie: Because the light of the elect is not extinguished by temptation, wee doe not say there is a night made but an euening; namely because temptation doth oftentimes hide the light of righteousnesse in the hearts of the elect, but it doth not put it quite out: it makes it as it were twinkle and looke wanne, but it doth not extinguish it. Angelome: The obseruation of Gods commandements, being established In lib. 3. Reg. cap. 7.1 Kgs 7in the hearts of the elect by faith, hope, and louelove of that heauenly recompence, can by no let of temporall things bee dissolued. Againe: The hearts of the elect are compared Ibid. cap. 5.to a foure-square figure, which hauehave learned p. 143so to remaine in the strength of faith, that they cannot be remoued from the certaintie of their estate, by any repugnancie of those things they meete with, no not by death it selfe. Andreas: Those are found to be abortiue Epise. Capp. in Apoc. com. cap. 32.or vntimely borne children, who hauehave departed from the true light, which is Christ. Thomas: If we by the reuelation of our heauenly …atena in 16. Mat. ex Orig.father shall then confesse, namely when our conuersation is in the heauens, that Iesus Christ is the sonne of the liuing God, and if it shall be said vntounto vsus, Thou art Peter,—for eueryevery one that followeth Christ, is a rocke; but he, against whom the gates of hell preuaile, is neither to be termed the rock whereon Christ doth build his Church, neither the Church, nor a part of the Church which Christ buildeth vponupon the rocke. And againe: Although thou must be lifted a little, yet thou hast the In L…c. 22. … Theoph.seede of faith hidden in thee: though the leaues bee blowne downe with the temptors winde, yet the roote is fresh.

Second reason: Matth. 6. 13. Leade vsus not into temptation, &c. that is, doe not vtterly forsake vsus and deliuer vsus vp to Satan. Augustine: God leadeth a man into De temp. serm. 36.temptation, when he suffers him to be tempted, p. 144that hee may trie him, and not destroy him—: And he deliuereth from euill, when he suffers vsus not to bee tempted beyond our power. Gregorie: The grace of the holie … Ioh. l. 39.Ghost qualifies the temptations of the aduersarie by dispensation, that those which may be may but scorch with their heate, and not burne vp with their fire. Hence I thus reason: Whatsoeuer wee aske according to Gods will, it shall be giuen vsus: but wee aske according to Gods wil, that we may not be vtterly forsaken in temptation: for our Aduocate taught vsus so to pray. Therfore that wee bee not vtterly forsaken in temptation, shall be giuen of God. Now whom God doth not vtterly forsake, he doth not vtterly fall away. And this Christ taketh for granted in the elect: Matth. 24. vers. 24. So as that, if it were possible, they should deceiue the very elect.

Third reason: If there be a totall or vtter falling away from a true faith, then is there also required a second ingrasting into Christ, and consequently a seale of the second ingrafting, baptizing anew, that is to say, a…abaptisme: for so often as we are borne againe, we are to be baptized. p. 145This is Augustines ground: As the Tract. in Ioh. 11. c. 1…John 11carnall generation is one, neither can a man enter into the wombe againe: euen so is spirituall regeneration: for we are once borne, and we are also once borne againe. Therefore also it is requisite, that the sacrament of regeneration bee once receiued. If it chance to fall out by sinne, that some are weakened who are regenerated, they hauehave neede of cure by repentance, and not by baptisme. But those that doe vtterly or wholly fall away from faith and grace, are the second time to be ingrafted into Christ: and consequently, they are not once regenerated but again: and therefore they are oftner than once to be baptized.

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

p. 146A fist reason is taken out of the sixt to the Romans, **Propositiō.If Christ hauing once died cannot die any more, then wee which are his members being dead together with him, shall not die any more in sinne. **Assumptiō.But Christ hauing once died cannot die any more. **ConclusionTherefore we which are his members shall not die any more in sinne. The proposition is in the eight verse: and hath a manifest ground. For by the vertue of the mysticall communion, which is had with Christ by faith, his spirituall life, which cannot perish, flowing into his members, maketh them in like manner that they die no more in sinne. The Assumption is in the 9. and 10. verse; the conclusion in the eleuenth. Moreouer, those which are the members of Christs bodie, shall grow vp vntounto a perfect man: Eph: 4. 12. 13. and 1. Ioh. 2. 29. but all those which hauehave a true faith, are members of Christs bodie, therefore those which hauehave a true sauing faith shall grow vp vntounto a perfect man: and therefore those which doe truely beleeue shall not perish but obtaine saluation.

For the better vnderstanding of this p. 147doctrine, two things must be sought for; first, whence it is that faith perisheth not? Answer: If wee consider faith by it selfe, that is, in the owne nature, it may perish and be lost; but if we consider the confirming grace, which God hath promised to them that bleeue, sauing faith doth not perish. It is by reason of the second grace freely promised, that the first grace doth not perish. To you it is giuen for Christ, Phil. 1. 39.Phil 1:39that ye should not onelyonly beleeue in him, but also suffer for his sake. One of these (saith Augustine) belongs vntounto the beginning, the other to the ende: but both are Gods gift, because both are giuen. A Christian mans beginning is to beleeue in Christ, and the best end hee can make is to suffer for Christ. Ier. 32. 40. I will make an euerlasting couenant with them, that I will neuer depart from them, to doe them good (loe the euerlasting forgiuenesse of sinnes) and I will put my feare in their harts, that they shall not depart from mee (behold the perseuerance of faith, and regeneration that shall neuer be lost) Phil. 1, 6. He that hath begun this good worke in you will finish it vntounto the end.

p. 148Secondly, it may bee demaunded how far…e foorth the faithful lose grace and the holy spirit? Answer: Distinguish the saithfull, and disti…ish grace: There bee foure sorts of beleeuers; The first are they which heare the word and vnderstand it. The second are they which do heare, vnderstand, and for a time approoue it. The third, are those who do heare, vnderstand, approne & bring forth some fruits; The fourth are such as do heare, vnderstand, approue, bring forth some fruits, and lay hold vponupon Christ the redeemer by the hand of a li…ely f…ith vntounto saluation. These are true be…eeuers and cannot vtterlie either fall away from God, or perish: howsoeuer all other besides these, both may, and vse to fall away and perish. Furthermore, … is either the first, or second. The first, is the free fauour of God who embraceth those that are his being in Christ vntounto euerlasting life. From this grace the faithfull are said to fall after this fashion. As soone as they hauehave committed some haynous sinne against the law of God, they doe grieuously offend him: God being offended changeth the effects p. 149of grace, into y^e effects of a certain hatred, not against the faithfull themselues, but against their sinnes; and this both within, and without. Within, when hee maketh them to feele an accusing conscience, & witnessing that God is displeased, and that they are made guiltie of death by their sinne. Without, when they taste of Gods anger against them in the outward chastiseme…s of the bodie. And thus far they fall from his …herly louelove, and are become the enemies of God after a sort: I say, A…er a sort, because God doth not lay downe his fatherlie affection: and doth not alter his purpose of Adoption and eternall life. Although the faithfull do fall away, so much as …h in them, yet God remaineth a father in Christ; and they also as touching right vntounto eternall life, remaine sonnes. Ioh. 10. 28. They shall neuer perish, neither shall any plucke them out of my hand. Here some doe say, that the sheepe cannot be pluckt out, but yet they may of their owne accore s…cke away; but without reason, for the sheepe which reuolteth is pluckt away by the diuell, when it doth reuolt. And as he which continueth p. 150in Christs word is verily his disciple: so he that doth not fall away, but abides a sheepe, is verilie a sheepe. Rom. 8. 35. Who shall separate vsus from the louelove of Christ? Rom. 10. 29. The gifts and calling of God are (foreign) without repentance. 2. Tim. 2. 19. The foundation of God remaineth sure, and hath this seale, the Lord knoweth who are his,

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

Inherent grace, is either faith, or the gift which followeth faith; In sauing p. 151faith we must consider, the act, and the habit. The act of faith is the very action of foreign.apprehending, or an vnfained apprehension of Christ. Now this faith may be lost according to some act: The very habit also or power of faith, may in it selfe bee lost; but by reason of confirming grace faith doth not perish as touching the essence thereof, but it is lesned and abated according to some degree. And hence it followeth that our communion with Christ may bee diminished, but that our vnion cannot be dissolued. There remained in Dauid after his fall, the seed of true faith and regeneration: as appeareth by his words, Psal. 51. 11. Take not thy holy spirit from me. It is also the iudgement of the Greg. lib. 25 in lob. & in Eleb. Homil. 15. Tertull. lib. de Persec. Chrysoft. hom. 2…. in Math.auncient fathers, that the roote of faith in Peters fall was not taken away and abolished, but only mooued, and that it did as it were waxe drie, that it was onelyonly shaken and troden on, and that it did not vtterly vanish. Here also we are to giuegive eare a while to Gratian, who consenteth with vsus, and to this purpose hath gathered many testimonies together out of the fathers. Hath louelove (saith hee) taken roote? bee secure: no p. 152euill can proceed. Againe: LoueLove doth vtterly Decret. 2. pars. c. 33. q. 3. sine de poenit. d. 2.estrange the mind, wherein it hath once taken possession, from the delightes of the world. Againe: LoueLove is ioyned—to God and vnited inseparably; and is alwaies inui…cible in all. Againe: LoueLove is an inu…sible v…ction; which sta…ds as it were in stead of a roote to him, in whom s…uer it shall be, which cannot wither though the s…e doe parch: whatsoeuer is r…d is nourished with the heate of the … and doth not w…rher. Againe: Hee lookes backe after the plough, who after that hee hath begun to doe good workes, returnes to euil…, which he did forsake. Which in no wise befalleth to the elect. Againe: All the elect doe so goe forward vntounto good things, that they do not returne to the committing of euill. And againe: The fitting and mouing of the spirit may be thus vnderstood. For as touching some virtues it doth alwaies abide in the hearts of the Saints: but according vntounto other it comes as that which will returne; and …eturnes, as purposing to come. For as c…ning faith, hope, and charitie, and other graces, without which it is not possible to come to that heauenly countrie, (as namely, humilitie, Chastitie, iustice, and merciemercy) p. 153it neuer forsaketh their hearts that are vpright. But as touching the vertue of prophecie, the eloquence of doctrine, and working of miracles, it is sometimes present with the elect, and sometimes it withdrawes it selfe.

The Schoolemen alledge Augustine to the contrary opinion, where hee saith, De cor. & grat. cap. 6. & 8.That doubtlesse if the man which is renewed and iustified doe fall backe by his owne will vntounto an euill life, he cannot say I hauehave not receiued; because he hath by his owne free will vntounto euill, lost the grace of God which hee did receiue. And againe: That God doth not giuegive the gift of perseuerance vntounto some of his Cap 9.children whom he did regenerate in Christ, and to whom hee gaue faith, hope, and louelove. But he speaketh not these things of those which are indeede the sonnes of the promise, but of those which are so called of vsus, and which beare the name and profession of sonnes. Furthermore, he speaketh of such as hauehave faith and louelove in opinion and imagination, and truely also as foreign.touching outward practise …or Augustine in the same place hath so expounded his meaning: We must beleeue that some of the p. 154Cap. 13.sonnes of perdition—: doe **He speaketh of the iustice of life, and not of the inwarde righteousnes of the heart. Tract. 5. in Iob. epist.begin to liue, and for a time faithfully and iustly in the faith that worketh by louelove, and afterwards fall—. Thirdly, he speaketh of faith and louelove as they are imperfect vertues, and as it were lately sprung vp: and not as they are sound, perfect, and true, to wit, as touching the truth of their essence. So Augustine: LoueLove is sprung vp within thee, but it is not yet persi…ed: doe not despaire, but nourish it lest it be sti…ed. And Gratian: This louelove which was an herbe in Peter before his deniall Ibid. cap. 24and which springeth vp in eueryevery one, is lost and repaired, before it be strengthened and made perfect. And indeed for the manifesting of the truth of faith and louelove there is required perseuerance, by which it might bee knowne that these and such like vertues hauehave taken deep roote in the heart, and are grounded vponupon an earnest and constant affection, that they may neuer be ouercome of temptations.

Obiect. I. Sin and the grace of the holy spirit cannot stand together. Ans. This is true of the sinne that ra…gneth, or which is committed with full consent of will, but the regenerate do not sinne with a whole p. 155or full will. And I lay this foundation of this our iudgement. In tentation we must consider two things, the beginning or ground, and the degrees. The ground is our owne concupiscence, that is, our inbred corruption. The subiect thereof is the whole man, but especially the faculties of mans soule, the mind, will, and affections. And in these it doth immediatly exist and reigne alone before a sinner bee conuerted. And a man being not regenerated, be he what he will be, he is flesh eueryevery iot of him. But after that a man is regenerated, the flesh is no more alone, or seuered by it selfe, but mixed with the spirit, and the spirit with the flesh: although both these qualities remaine as touching nature distinct in one subiect: as in the twilight the light doth not appeare alone, but with darkenesse, and darkenesse is not alone but with the light. And the man that is regenerated is not onelyonly flesh, nor onelyonly spirit, nor flesh in one part, and spirit in another, but the whole man is flesh in eueryevery part, and the whole man is spirit in eueryevery part. And because those things which are contrarie p. 156cannot consist together in the highest degrees, therefore albeit the whole man bee flesh, yet he is not flesh in the highest degree, nor spirit in the highest degree: but in remisse and lower degrees, partly flesh, and partly spirit: as luke-warme water is remissely and indifferentlie colde thoroughout, and remissely also hot thoroughout. Hence it followeth that concupiscence may exist and bee with the grace of the holy spirit, so that it beare not rule. The degrees of tentation are, as Iames teacheth, in number sine.Iam. cap. 1. 14. 15. foreign.Jas 1:14Jas 1:15

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

The second is inescation or entising, when the mind conceiueth a morose foreign.thought for the committing of sinne together with a certaine delectation of the affection: as when fishes delight themselues with the bait hanging vponupon the hooke. Thus farre all Diuines think a regenerate man may come; and it is most certaine. For hence it is that Paul complaineth p. 157that hee was held captiue of Rom. 7. 23.Rom 7:23sinne.

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

The fourth degree is birth of sinne, foreign.when after consent an euill is actually committed. And in this act the same man being regenerate, doth at the same instant both sinne and not sinne. He sinneth onelyonly according vntounto the flesh: and in that part, wherein he is renewed, hee doth not sinne, but before and after the fact detesteth his sinne. And as when the spirit preuaileth, the action is not free from all p. 158pollution of the flesh: so when the flesh preuaileth the action is not so corrupt in the regenerate, as it is in those, in whom sinne reigneth. Neuerthelesse I confesse that in eueryevery grieuous fall the flesh doth get the masterie, and that the gift of true faith, after the receit of the wound, lieth flat and in a swoone for a time, but that it is not for all that abolished and quite put out.

The last degree is perfection, namely foreign.when sinne being perfited and ripened by often iteration and custome, groweth as it were vntounto a habit. So saith Gregorie: Sin alwaies is finished in a worke by those same Moral lib. 4 cap. 27.foure waies. For first the sinne is committed closely after that it is discouered in the sight of men without blushing at the fault: then it is brought into a custome. And at the last either it is nourished with the deceit of vaine hope, or with the obstinacie of wretched despaire. And Isidore: Action bringeth foorth custome, and custome necessitie: And so a man being fettered with these linkes, lieth fast bound as it were with a chaine of vices. This last degree befals not the regenerate, and if it did, saith and the holy spirit p. 159should be shaken out and banished.

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

Obiect. III. **Propositiō.The member of an harlot cannot be the member of Christ: **Assumptiō.But he which beleeueth truly who is actually a member of Christ, may be the member of an harlot: **Conclusion.Therefore one that truly beleeues, may come to be no member of Christ. Ans. The member of Christ is diuersly p. 160distinguished: for there is either a true or an apparent member. An apparent member is that, which is not a member according to election, nor in it selfe, but in shew onelyonly, that is, iudged by meanes of outward profession to bee in the visible Church. And it is like a woodden legge fastned to the bodie by art. A true member is either by destination and appointment, or now actually one. Members by appointment are all those who are elected, although they be not as yet regenerated or borne. An actuall member is either one that is liuely, or halfe dead. A liuely member is that, which is according to election, and in very deede ingrafted into Christ, and ruled by his spirit. That is an halfe dead member, which doth indeede belong to Gods election, and is ingrafted into Christ: but yet being hurt by some grieuous fall, hath so much as in it is, lost the grace of the holy spirit. Now I answere to the Proposition. First, a member of Christ in shew may be the m…mber of an harlot, as a woodden foote, which is indeede the member of some image, may be an apparent p. 161member of a mans bodie whereto it is fitted by arte. Secondly, a member of Christ by appointment (in Gods decree) may be the member of an harlot, as Paul Gal. 1. 15.Gal 1:15who was separated from the wombe, was for a time a member of Satan persecuting the Church. Thirdly, he which is a liuely and actiue member of Christ and so continueth, cannot be the member of an harlot: but a member that is crazie and halfe dead may be. For howsoeuer he remaineth in Christ in respect of incorporation and the mysticall vnion, yet hee is out of him as touching the force and efficacie of the spirit, which for a time through his owne default hee doth not perceiue, vntill he doe repent. A leg that foreign.is troubled with the pals…e, or receiueth no nourishment, is a true legge, because in respect of vnion it is incorporated into the bodie, howsoeuer it hath almost lost all communion and fellowship with the rest of the members. Neither must this which I say seeme strange, that the member of Christ may in some sort bee the member of an harlot: because the coniunction is not of the same kinde. The p. 162coniunction with Christ is spirituall, but that which is with an harlot is corporall.

This platforme giueth vntounto eueryevery man …rror 9.a free will flexible and inclinable to both parts by grace, and teacheth that it is in mans will to apply himselfe to grace being giuen, by the help of vniuersall grace, or to reiect the same through the weaknes of corrupt nature. But this is false: for the first vniuersall grace is not effectuall, vnlesse it be confirmed by the second grace following it. As for example: If a man shall receiue power to beleeue if he will, yet he shall neuer actually and indeede beleeue, except there be also giuen the helpe of the other grace, which bringeth the former into act. But this second grace is not giuen to all and eueryevery one. Moreouer, this opiniō is repugnāt to very plain places of Scripture. Iere. 32. 40. I will make an euerlasting couenant with thē, that I will not turne away from thē to do them good, and I will put my feare in their hearts that they shall not depart from me. Againe, 1. Cor. 1. 8. 9. God shall confirme you vntounto she end blamelesse: God is faithfull by whous p. 163ye are called vntounto the fellowship of his sonne Iesus Christ our Lord. It is also contrarie to Christs speech: Ioh. 6. 45. E…eery man that hath heard and hath learned of the Father commeth vntounto me. This grace (saith Augustine) which is secretly infused into Cant. 1. 3.Song 1:3mens hearts by Gods liberalitie, is refused of no hard heart. And afterward: If it had De praed. sanct. cap. 8.pleased the Father to teach them to come vntounto Christ, who accounted the word of the crosse foolishnes, without all doubt, they also would hauehave come—: why doth he not teach all? If we shall say, because they will not learne, whom he doth not teach: it will be answered vsus: and where is that which is said vntounto him, Thou O Lord, conuertest and quicknest vsus. Againe: The effect of Gods merciemercy cannot be in mans power so, as that hee should shew Ad Simplic. lib. 1. q. 2.merciemercy to him in vaine if man be vnwilling, because if he would hauehave merciemercy on them, he could call them so, as they should be fitted to moue, vnderstand, and follow. And againe: God sheweth merciemercy to none in vaine, but vntounto whom he sheweth merciemercy, him he calleth so, as hee knoweth to be sitting for him, that hee may not reiect him who calles him. Neither doe I here respect the distinction of sufficient p. 164and effectuall grace: for I acknowledge no grace sufficient for the conuersion of a sinner, which is not effectuall, as I hauehave alreadie said before: because free will is altogether wanting in spirituall things. We are starke dead in sinnes, and our sufficiencie is whollie from God. Therefore there is in vsus beside the want foreign.of originall righteousnesse a three fold impotencie. The first is that, whereby wee are vnable to receiue or desire supernaturall grace offered by God. The second is that, whereby wee are vnable to vse it lawfullie: The third is that, whereby we are vnable to retaine and keepe it. And therefore there are certaine degrees of grace to bee bestowed in the true conuersion of a sinner, in respect of which Augustine makes a fiuefold grace, preuenting, De grat. & lib. arb. c. 17preparing working, coworking, and the gift of perseuerance. Preuenting grace is that, whereby God inspireth into Praeueniens.the mind of the sinner that is to bee conuerted good thoughts, a good purpose, and a desire of supernaturall grace. The meanes whereby preuenting grace is giuen, is the voyce and preaching of the p. 165Gospell, by the which being heard and thought vponupon, the holy Ghost doth shew forth his efficacie and power. For hence it is that the Gospell is called the ministerie of the spirit, 2. Cor. 36. And that, faith is said to be by hearing, Rom. 10. 17. Therefore they, which are out of the Church do want the preuenting grace, vnlesse it bee extraordinarily cōferred, which yet is very seldome done. Preparing grace is that, Praeparans.whereby it is giuen vsus to consent vntounto God offring grace, or whereby the mind and wil are prepared, that they may yeeld assent and obedience to the holy spirit. For as all supernaturall grace in respect of Gods donation, is altogether from him: euen so wee obtaine our consentment and power to receiue grace conferred no otherwise then by the gift of God. Working grace is that, wherby we are deliuered from the dominion of sinne, and Operans.are renewed in minde, will and affection, hauing receiued power to obey God. Coworking grace is that, whereby God conferreth and perfitteth, the grace of renewing Cooperans.being receiued. And without this grace following, the first is vnprofitable. p. 166For when grace is giuen by God, and receiued of vsus by the second grace, wee doe not vse it lawfully, but by this third grace. Augustine saith well: If in so great weakenesse of this life the will De cor. & grat. cap. 12renewed should bee so left vntounto the regenerat, that they may remaine in Gods helpe if they themselues will, and if God should not make them for to will, among so many and so mighty temptations the will would faint by reason of the weakenesse thereof. Mans weakenesse therefore is relieued, that through the grace of God there should be will inseparably annexed to the power: and therefore the will though it bee but weake, yet should not for all that faint and be ouercome by aduersitie. Againe: Therefore that we may will he worketh without vsus: but when we will, and so will, that we De grat. & lib. a…b. c. 17…l…e also, he coworketh with vsus. Yet notwithstanding without him working that wee may will, or coworking when we do will, we hauehave no power to performe the good workes of godlinesse. Donum per….The gift of perseuerance is that, whereby, after that we hauehave receiued the grace of renouation, we do also receiue a will to perseuere and continue constantly in that good which we can doe. Hierome: p. 167That sufficeth me not, which he hath once bestowed. Epist▪ …tesiph.I aske that I may receiue, and when I shall receiue, I aske againe. These fiue graces speken of euen now, being taken seuerally and asunder by themselues, are not sufficient vntounto saluation (for the preuenting grace is nothing auaileable without the preparing grace, and the working grace without the coworking grace) yet being ioyned together they are sufficient. And hence it plainely appeareth, that there is not any grace truely sufficient vntounto the saluation of a sinner that is starke dead in sinnes, the which is not also effectuall. If so much strength we… giuen to one, that would lift vp a mightie burthen, as were sufficient, that is, so much as did exceede the weight of the thing that is to be lifted vp, out of al doubt motion would follow, it would come vp: so if God doe giuegive so much grace, as is sufficiēt, that is, as would ouercome the hardnesse of the heart, the corruption thereof could not possibly hinder it from being conuerted. Moreouer, if these fiue graces do concurre in the conuersion of a sinner, the regenerate person shal not hauehave p. 168free will flexible alike either to good or euill: neither shall it be in our choice to obey or resist the motion of the spirit. Yea from hence it followeth that it multiplieth grace, and that the wil is so effectually ruled by it in those that are truely conuerted, as that they follow faith and godlines with an inflexible and stedfast affection. The spirit promised vsus of God doth not enable vsus to walke if we will, but makes vsus walke indeed. Those which are drawne hauehave not onelyonly power to run if so bee that Ezec. 36. 37Ezek 36:37they themselues will, but they run indeed after Christ. Hee which is borne of God …. Ioh. 3. ….John 3sinneth …: yea hee cannot sinne. Furthermore, perseuerance in faith doth wholly depend vponupon Gods will, as these words of Paul doe shew: I hauehave reserued vntounto my selfe seuen thousand men, which Rom. 11. 4.Rom 11:4hauehave not bowed the knee vntounto Baal: And those which doe truely beleeue, hauehave receiued of God both power to perseuere in grace, if they will, and also will to doe that which they hauehave power to doe. So Augustine: There is in vsus by this grace of God (which is by Christ) in receiuing of good, and in the constant keeping of the same not p. 169onelyonly power to doe that which we will, but will to do that which we hauehave power to doe. Therefore those that doe truely beleeue cannot but perseuere.

Obiect. I. Isaiah 5. 3. O Inhabitants of Ierusalem, & ye men of I…dah, iudge betweene me and my vineyard: what could I hauehave done any more vntounto my vineyard that I hauehave not done vntounto it? Why hauehave I looked that it should bring forth grapes, and it bringeth forth wild grapes? These Iewes therefore had the helpe of God which was thoroughly sufficient vntounto conuersion and the leading of a life acceptable to God. Answer: Go …eaketh in this place of the **So Hierom on this place, …oquitur de sufficientia externorum m …rum, non inter… gratiae.sufficiencie of outward meanes, that is, of the preaching of his word, of his benefits, and chastisements whereby they were sufficiently inuited and lead vntounto saluation, but that they were of such p…ish and peruerse dispositions. God therefore did that to this wicked vineyard, which if hee had done in a good vineyard, it would hauehave brought forth the fruit of obedience. And heere he speaketh not of the sufficiencie of inward grace, whereby an euill vineyard p. 170might be changed into a good vineyard. Thou w…lt say, that God then hath no iust cause to expostulate with the Iewes, that they brought not forth fruite; because he gaue them not grace to repent and bring forth fruit which could by no meanes bee had, if he doe not giuegive it. I answer, that God could not iustly hauehave expostulated with the Iewes, if hee had owed them grace, and being bound to giuegive it had not guen it: if they had not cast away the grace which they reciued in their first parents by which they might hauehave brought forth fruit beseeming repenta…: if he had denied them being anew desirous to receiue the grace which now is lost: But God is bound to no man: and wee hauehave cast away that grace which was bestowed in Adam; And wee doe not desire nor care for it being cast away: therfore God doth most iustly expostulate with vsus, if we bring not forth fruit.

Obiect. II. Matth. 23. 37. How often would I hauehave gathered thy children together, and thou wouldst not. How did Christ will, and so will that he complaineth of those who would not, if hee had not through p. 171his helpe made them able will, whom he knew could not will? Answere. Christ is heere said to hauehave willed to gather them together not by the will of his good pleasure, Voluntate ben…placi…i. volu…. signi.which may neuer be resisted, but by his signifying or reuealed will. For hee is said to will to gather all vntounto himselfe, because by the preaching of the word hee calleth all in commune vntounto saluation, and prefixeth to himselfe this end of preaching, that they should commit themselues to his protection and fidelitie. By this will therefore hee may will to gather the Iewes together, though in the meane time hee doe not helpe them, that they themselues may be able to will. And he doth also iustly complaine of those that will not, because mens impotencie to that which is good, and their bondage vnderunder sinne, whereby they are made to nill, and vnable to will that which is good, commeth not from the Creator, but from him who of his owne accord fell away from the Creator. Secondly, I say that Christ is heere said to hauehave willed, not as hee is God effectually mollifying and conuerting the hearts of men, but as he was a minister of p. 172the circumcision, whiles hee sought the Rom. 15. 8,Rom 15:8conuersion of the Iewes by preaching. A place altogether like is in Act. 7. 51. where the Iewes are said to hauehave rushed against or resisted the holy Ghost. But these words are foreign.to be vnderstood, not in regard of the inward and effectual operation of the spirit, but in respect of the outward ministery of the Prophets. It pleased Lumbard also to interpret this place: How often would I hauehave gathered thy children, and thou wouldst Lib. 1. dist. 16.not? thus: So many as I hauehave gathered together, I did it by my effectuall will, thou being vnwilling.

Obiect. III. Reuel. 3. 20. I stand at the dore and knocke, if any shall open it vntounto me I will come in vntounto him. Therefore all, at whose dore Christ knocketh, hauehave sufficient grace whereby they are able to open if they will. Hee is vnwise that knocketh at the dore, if he know assuredly that there is no bodie within that is able to open it. Answere: This place fauoureth not vniuersall grace, for these at whose dore Christ knocketh are chose which beleeue and are conuerted: and hee knocketh at their hearts, partly by his word, partly by p. 173afflictions, that hee might stir vp their languishing faith, and increase and confirme his fellowship with them. You may read the like in Cant. 5. 1. 2. Open vntounto me my sister, my louelove, my doue?

Tenthlie, this platforme disagreeth with it selfe. For it saith that God doth Error 10.conferre vntounto all men all the helpes of nature and grace, and that he is not wanting to any so, but that he may obtaine saluation. But I say, and that out of this platforme, that God is wanting to some offendors; because he giueth them onlie a power to perseuere in faith if they will: or (if you had rather) a power to will to perseuere; Posse velle perseuerare.and maketh thē not to perseuere actually and indeed. And vnlesse this grace be giuen, it is not possible, that anie should obtaine saluation by perseuering. For it is a most sure rule: A man doth not that good thing, which by grace he is able for to doe, vnlesse God make him to doe it, as he hath made him able to doe it if hee will. Therefore hee, to whom the verie act of perseuerance is not giuen, being smitten with the violence of some grieuous temptation, without delay p. 174will fall away from faith and shall bee damned.

Lastly, this hypothesis or platforme is Error 11.but the varnishing and fresh trimming ouer of certain opinions, which the Church in former ages did condemne. The Pelagians taught that all men were redeemed Aug. cont. Iul. Pelag. lib. 3. cap. 3.by Christ, but not made free: because god distributed his gifts according to the capablenes of thē which came to receiue them. The same did Faustus the Pelagian also affirme: How hath God (saith he) redeemed Lib. degrat. & lib. arb. 1 cap. 16.all the world? doe wee not see men to line still in their sinnes. How shall wee thinke that they are ransomed whom wee doe see still to continue captiues? Let vsus gather that which is here mens by vsing a similitude; as for example: If any embassadour or priest purposing to make intercession for a citie taken by warre, shall bestow a very great ransome, and set free from his seruitude who is the chiefe Commander, all the multitude which is in captiuitie, in so much that they are altogether deliuered from all constraint on necessitie of bondage: and then if happily either their vsuall delight, or some soothing slaue, shall so instantly vrge some of the captiues, p. 175as that eueryevery one turning seruant and slaue to his owne will, shall refuse that freely bestowed benefit: shall we… say that the contempt of the vnthankefull captiue hath lessened the estimation of the ransome? or that he which refuseth libertie, doth any way diminish the good will of him that ransometh? surely no. For euen as hee which returneth may bee well accepted with him that doth ransome him, so is hee guiltie of contempt who did not returne. Thus we see that the Pelagians did forge or frame a redemption through Christ, without deliuerance. And what else doe they who publish in their pamphlets, that all and eueryevery one on Gods part are redeemed, but not saued, because they will not beleeue? And now let vsus heare the confutation of this opinion. Augustine saith: You say they are redeemed, Cont. Iul. lib. 3. cap. 3.but they are not deliuered; they are washed, but they are not clensed—: these bee your monstrous opinions—: these are the paradoxes of the Pelagian heretikes, &c. but I pray thee tell me how can this redemption be vnderstood, if he doe not redeeme from euill, which redeemed Israel from all their sinnes? p. 176for wheresoeuer we make mention of redemption, there also is vnderstood a ransome: and what is that but the precious blood of the imma…ulate lambe Christ Iesus? and concerning this ransome, why should we aske any other, wherefore it was giuen? let him that gaue the ransome, let him that paid the price make the answere. This is, saith he, my blood which is shed for many for the remission of sinnes. Proceede, I pray proceede, and as you say in the Sacrament of our Sauiour, men are baptized, but they are not saued: they are redeemed, but they are not deliuered:—so say you also; Christs blood is shed for them for the remission of sinnes, but they are clensed by the remission of no sinne. They are wonderfull, strange, and vntrue things which you affirme. **Concil. Valent. Anno 85…. cap. 4.Concerning the redemption of Christs blood, by reason of the exceeding errors which hauehave growne in respect thereof, in so much that some, euen as their owne writings doe witnesse, doe hold that it was shed euen for those vngodly ones, who from the beginning of the world vntill the passion of our Lord, were dead in their vngodlinesse, and punished with eternall damnation, contrarie p. 177to that saying of the Prophet: O death, I will be thy death, and thy sting O Hell: we do decree that it ought simply and faithfully to be held and taught, according to the Euangelicall and Apostolicall truth, that we iudge that this ransome was giuen for them, of whom the Lord himselfe saith: Euen as Moses lifted vp the Serpent in the wildernesse: so must the Sonne of man be lifted vp, that eueryevery one which beleeueth in him may not perish, but hauehave eternall life. So God loued the world that hee gaue his onelyonly begotten sonne, that eueryevery one that beleeued in him might not perish, but hauehave euerlasting life. And the Apostle saith, Christ was once offered for the taking away of the sinnes of many.

Prosper ascribes this platforme of generall Spist. ad August.grace vntounto the Pelagians. This is (saith he) their very opinion and profession: That Adam sinning, eueryevery man sinned, and that no man is saued by his owne workes, but by the grace of God in regeneration. And yet that the reconcilement which is in the sacrament of Christs blood, is without exception offered vntounto all men, so that whosoeuer will come vntounto faith and baptisme may be saued, p. 178and that God did foreknow before the creation of the world, who should beleeue, or who should remaine in that faith, which must afterward be propped and helped by his grace, and that hee predestinated them vntounto his kingdome, who being freely called, he foresaw that they would be worthie of election, and that they would depart out of this life making a good end. And that therefore eueryevery man is prouoked to beleeue and doe good by godly institutions, that no man may despaire of the attainement of eternall life, seeing that there is a reward prepared for a voluntarie deuotion. The difference I confesse consists in this, that the Pelagians doe either wholly ascribe vntounto nature the abilitie to do well, or else partly to nature, and partly to grace; but this platforme ascribeth all things wholly vntounto grace, which indeede is very right: but whilest they goe about to ordaine vniuersall grace, they doe not free themselues, but are rather more entangled. For most true is that saying of Peter Martyr: Whilest these men make grace so common to all, they turne grace into nature. And I would willingly p. 179Io…. Com. class. 3. c. 1.be certified, whether they who hauehave receiued this grace, be regenerate or no: if they be regenerate, then all men are regenerate: if they bee not regenerate, then hauehave all men power to beleeue and to attaine saluation if they will, yea euen whilest they remaine vnregenerate. But this power, if it bee in man before his conuersion, will not differ much from nature. And if so be that grace extend as farre as nature, wee must not pray more for grace than for nature: neither neede wee any more pray for the conuersion of vnbeleeuers, because it is in their owne power, by reason of generall grace, to be conuerted if they will. Prosper also ascribeth this platforme to the Pelagians in these verses:Lib. car. de ingratis.

Thus we determine of that grace that makes

VsUs Gods owne people, and to him full deere:

But yee affirme that no man it forsakes,

But that the world from sinne it freeth cleere

And passing none, doth proffer meere saluation

To all without exception; yet they come

Guided by their owne list to this vocation,

And motions of the mind, directing some,

p. 180To the embracing of that offred light

Which vntounto all that will, doth cleere the sight.

But afterwards he condemneth it in this sort:

Lets see how you can prooue, that Christ his grace

Prossers Gods kingdome and true blessednesse

To all men borne, letting none ouerpasse,

To Whom it granteth not this happinesse.

Whē euen at this time thorough the whole worlds frame

And compasse of the earth, wherein we liue,

Christ Gospell is not knowne, nor yet his name;

I cannot say but that he could it giuegive

Euen at the first, to all that breathe on earth

Or euer in this world receiued birth.

And againe he saith:

If no man bee whom he will not redeeme,

No doubt but that his will shall be effected,

But of a greate part he makes no esteeme,

Who in infernall darkenesse liue reiected.

Now if the diuers motions of the mind,

And a peculiar perfect libertie

Doe make a different cause, to all mankind,

Gods will most free from inabilitie

Either receiueth strength, from humane pleasure

Or wanteth strength, when will attaines that treasure.

p. 181And againe; hee answereth the Pelagians, who say that by willing it wee are able to attaine Gods grace, or else to resist it by nilling it, after this manner:

How falls it out that this almightie grace

Which saueth all, reiects the worke it wrought,

When neither cause, condition, time, nor place

Can for a hindrance thereunto be brought?

And againe:

What would you say when you doe plainely see

How Christ his grace in twins a difference makes,

And those who at one time conceiued be,

And whom the world into her bosome takes

It doth distinguish, granting one heauens blisse

The other Hell, where griefe and horror is?

To say the will directs, you speake amisse.

And againe:

No man can hold them iustly culpab…s

Or guiltie of this sinne to whom Gods might

Did neuer shew it selfe so fauourable

As to appeare, no not in glimmering light.

Faustus the Semipelagian accused the Lib. 1. de lib, arb. cap. 19.Catholiques, in that they said that our p. 182Lord Iesus Christ did not take vponupon him mans flesh for all men, nor died generally for all. And on the other side the Catholiques accuse the Pelagians, in that they say that God repelleth none from eternall life, but is willing, **Prosper. ep. …d August.indifferently that all men * should be saued and to come vntounto the knowledge of the truth. And againe: that they say that our Lord Iesus Christ died for all mankind, and that no man is vtterly exempted from the redemption of his blood, although he leade all this his life estranged from him: because that the sacrament of Gods grace appertaineth vntounto all men: whereby many are not therefore regenerated: because they are foreknowne, that they hauehave not a will to be regenerated; and that therefore on Gods part, eternall life is prepared for all men: but in respect of the freedome of the will, they say that they onelyonly attaine euerlasting life who doe of their owne accord beleeue. And againe they say, that they will not admit of that exposition of that saying, which is alledged out of Augustine: which is, that vnlesse bee will hauehave all men to be saued. And againe: not onelyonly those which appertaine vntounto the number p. 1831. Tim. 2.1 Tim 2of the faints: but all men altogether, without exception of any.

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

Lastly, this platforme doth passing wel agree with that doctrine concerning predestination, which is generally maintained in the schooles, and Synagogues of the Papists: yea verily to speake the truth, it seemeth to bee borrowed euen from thence. For if we well consider of the matter, what else hath Pighius taught? What else hath Cartharinus maintained? and else at this day doe the grosse fat Monckes maintaine? who imparke Gods actions in the case of predestination, within these pales. First, say they, God foresaw the natures and sinnes of all men. Then prepared he Christ the redeemer; Afterward, p. 184he willed for the merit of Christ foreseene to bestow sufficient helpes of Grace vponupon all men, whereby they might bee saued through Christ: And hee would it euen in this, so much as in him was, that all men might bee saued, his will preceding. Lasily, he did mercifullie predestinate those, whom he did see would end their liues in Gods fauour: and hee did iustly reiect othersome, either for originall or actuall sins, in which he foresaw they would end their liues.