suffice for the first point The 2. part Venit ad me Commeth vnto me Venire ad christum est christum fide amplecti locum dare veritati To come vnto Christ is to embrace him by faith to giue place to the truth saith one Quod dedit mihi pater scilicet perpraedestinationem venit ad me s per fidem What the father hath giuen me to wit by predestination that commeth vnto me by faith saith an other as we hard before in the beginning Quid est qui ad me venerit nisiqui se mihi certa fide dederit What is this he that commeth vnto me but he that giueth himselfe vnto me by assured faith saith a third By all which and many mo that I could aledge we sée the sense is thus much as if our Sauiour should haue saide all that the father giueth me by his election to life those come vnto me by faith that is those lay hould of me and embrace me by true beléeuing in me testifie that fayth by fruits of the same dayly as God inableth Which euidently confirmeth that which I sayd before that the cause of election is in God not in man For here we sée beléeuing floweth from gods giuing and not gods giuing from our beléeuing Therefore is true faith called Electorum fides the faith of the elect because it is in none but in them springeth euer from this fountaine As many as were ordained to eternall life beleeued saith the Apostle Making ordayning first and beléeuing second The like doth that golden cheyne testifie in the eight to the Romans and many places mo Sée then beloued in these words giuen to vs by the Lord Jesus our Sauiour himselfe a sure token a true way to know whether we be the children of God or no and stand in a comfortable estate if God should call vs herehence Surely if we be come vnto Christ by a true faith working to holy life then are we sure by Christes owne words who is truth it selfe that we are giuen by the Father that is chosen and elected to eternall life and cannot perish And that the Lorde would haue vs marke this and make a tryall of our selues by it his very spech declareth For he could haue sayde as easily euery one that is elected is giuen vnto me as all y â— is giuen me commeth vnto me but that by the former no light had broken out to vs wheras by the later we haue a most plain signe Looke we then earnestly at this marke sée if we be commers commers a right vnto Christ For Iudas came and that with both lowly louely behauiour out ward but his drift was naught no lesse then treason In the 7. of Ihon some came to Christ but they came to intrap him In this present chap. they came to Christ that by slocks but it was for loâ—ues and not for loue as our sauiour telleth them The Capernaites also both came and saw as others dyd but they beléeued not Many amongst vs come to Church Sermons Lectures as others to the good comfort of men that sée no more then what is without but God knoweth secrets the ende of all mens comming Certaine it is that euerie comming proueth not a giuing of God therefore looke we about 〈◊〉 It is no smal dutie of a Christian man woman to be carefully harted and sharply sighted to sée into themselues how they walke liue and are like to dye when the trée falleth so shall lye till the iudging daye For the spirit often beateth vpon this as a néedefull thing Let vs search trye our wayes saith y â— Prophet Ieremy Proue your selues whether you be in the faith or no saith y â— Apostle with many such like Many haue thought too well of them selues and found it too late Here is a direction before our eyes If we be Gods we are elected so giuen to Christ as men that shall not perish but be saued in him by him eternally This election shall apeare to vs by comming to Christ For all that y â— Father giueth commeth to him sayth this text This comming to Christ is by faith What faith By a true liuely faith And how is that knowne Euer by fruits as fire by heat Here then is y â— point Our fruits show our faith our faith showes our comming to Christ and our comming to Christ in this sort showeth our election by God to eternall lyfe Fruits then are all which what they are this daye in many of vs that proâ—esse the gospell religiously as men 〈◊〉 〈◊〉 before the maiestie of God the burning brightnesse of his pearcing eyes let vs all consider in the secret soules and consciences of vs. May that fearefull strange and monstrous pryde in aparell that this daye apeareth and eateth vp this lande testifie vnto the soule of any man or woman delighted with it and in it that they are come to Christ did euer any in the world proue his election by this fruit we know â—o We thinke no euen as we sit now and yet we feare not Herod was royally robed and dreadfully perished The rich glutton with his costly purple fine linnen was a castaway And had not vanitie of aparell saith Gregory béene a gréeuous sinne Nunquam sermo dei tam vigilanter exprimiret quod diues qui torquebatur apud inferos bysso purpura indutus fuisset Neuer would the word of God so carefully note that this rich man tormented in hell was in his life time clothed with purple fine linen So saith he else where if pryde in aparell were not most sinnefull neuer would Christ so haue praised Ihons meannesse and plainnesse in aparell or the Apostle haue exhorted women to beware of brodered haire c. By the prophet Sophony the Lord saith He will visit all those that go in strange apparell meaning the courtiers as the marginall note saith which imitated other nations in their apparell If the Lord threaten punishment iudge in a féeling hart how he liketh it Saint Ierom noteth an example of his punishment in a noble woman in those daies who decking and painting vp a yong mayde that was her Neece with Jewells in her haire and such like trimings by and by had both her handes withered and shortly after dyed concluding vpon it Sic gemmas pretiosissima ornamenta Christus defendit So doth Christ defend pretious stones end gaye clothes God forbid all hands in these daies that are busied in such dressing of haire and hanging on of ornameÌ„ts aboue that which is fit should tast of such iudgemeÌ„t yet feare beloued and thinke of this example in the middest of your deckings For God may show his wrath if it please him in a moment Cypryan sayth profitably Tormenta paucorum exempla sunt omnium The punishment of one is an example for all And with the wise
A SERMON Preached at Paules Crosse the second Sunday in Mychaelmas tearme last 1590. By Geruase Babington D. of Diuinitie Not printed before this 23. of August 1591. ¶ Imprinted at London by Thomas Este dwelling in Aldersgate streete at the signe of the black Horse and are there to be sould ¶ TO THE RIGHT worshipfull Thomas Cranfield Master Henry Rowe Barthelmew Barnes and Nicholas Staynes wardens and the rest of the right worshipfull Societie of the Mercery of the citie of London I Haue euer accounted ingratitude Right worshipfull to be not onely the greatest but the vgliest moÌ„ster in nature according to that Ingratum si dixeris omnia dixeris Wondring at the most sort of men which in this our age doe liue that they so litle regard of it and not rather altogether shunne abhor it But when I perticulerly muse of some as of my selfe I find that either oportunitie wil not alwaies serue or hability in most doth waÌ„t to those that cary willing minds to shew theÌ„selues mindeful in words or answerable in deeds And concerning my selfe which is now my drift purpose I haue often feared least of diuers hereof I should as guiltie be noted of many to whome I haue beene greatly beholden iustly condemned But of none more then of your worships and this right worshipfull company which to me and myne for these many yeres haue ben most bountifull Patrons in diuers respects as louing and carefull pareÌ„ts Wherefore hauing gotten some fitt occasion I thought not to pretermit the same but therein to show my minde and poore habilitie wherein I may doe your worships any seruice I doe here offer to your worships a small present small I say in respect of answering any benefit receued but great pretious in regard of the matter therin conteined A Sermon preached at Paules Crosse as the tytle showeth by a learned godly serious laborer in the Church of GOD which being of the best generally liked so of many earnestly desired Amongst whom diuers of my friends by reason of my ancient acquaintance with the Preacher did request me being therto desirous of my selfe to procure a copie of the same affirming that it would for euer be a comfort to them one Sermon instead of many Sermons Which I assaying to doe at the first found him very vnwilling to graunt being before requested the like by certaine of great account Yet I presuming farther to presse him bearing my selfe bold vpon long acquaintaÌ„ce knowledge with the remembraÌ„ce of diuerse other benefits which I had often and diuerse wayes receaued of him presuming to argue and vrge farther my sute aleadging that I knew his mind was not onely to profit the audience theÌ„ present but to do good to so many as coÌ„ueniently he could according to my experienced knowledge of him of long time At length I obtained a Copie of him of his owne haÌ„d writing which I haue caused to be Printed not onely for the benefit of your worships this right worshipful Company to whome being diligently read often meditated vpon I doubt not but it will be fruitfull but also to so many as shall read or heare the same which was the authors labor and purpose and my poore endeuor and request This I say I am bound to present your worships with all hoping you wil vse the benefit therin contained by due consideration and accept of my minde and dutie which I owe your worships to whome as to the rest of this right worshipful company I pray for the encrease of our heauenly fathers grace with the still continuance of the same Your worships most bounden Richard Wilkinson Things touched in this Sermon COncerning the doctrine of our election The dislikers of it fol. 5 Reasons why it ought to be taught 6 The euidence of the doctrine 8 The cause of election 11 The stabilitie of it 13 The number certaine 15 Knowledge of it in our selues 16 The vse and comfort of it 17 Cauills and obiections against it answered 23 Diuers sorts of conmers to Christ 33 Pride outward in apparell 35 Pride inward in minde fol. 38 Ouer nice humilitie 41 Slippers from the Ministerie ibid. A holow heart to the state fol. 42 The iudgement of God vppon Traytors euer ibid. Contention and Diuision in the church 43 Holow reuerence to Superiors 50 Titles vsed to minist ibid Church robbers 53 Comfort against our vnworthinesse 59 Against disdaine 61 A patern for iudges lawyers gouernors ibid Certainty of our saluation 62 Yet how a child of God may be shaken 64 The storie of master Robart Glouer Martyr 65 No presumption to beleeue the certaintie of saluation 67 Constancie in good affection 69 Not esily to suspect whom we haue trusted ibid. Sectaries excom 71 Iohn 6. 37. All that the Father giueth me shal come vnto me him that commeth to me I cast not away IN the verse before right Honorable beloued in y â— Lord all wée heare our Sauiour Christ affirme of the Capeâ—naits that they also amongst others had séene him but beléeued not The reason is implied in these words which I haue read because they were not giuen of the father For all that the Father giueth mee saith our sauiour in this text commeth vnto me and him that commeth to me I cast not away So is this verse I say a reason of the former we plainely sée it Added of our sauiour Christ in his most déepe wisedome to answere both then and whilst y â— world indureth for the vnbeléefe of many which contemne the Gospell that it ought not as it often is be a stumbling block to any to make them mislike or doubt of Gods truth because many reiect the same cannot be won to regard and folow it as they ought For they that so do and continew are not giuen to Christ of the Father being not giuen they come not it being an effect of y t Fathers giuing to come to the Sonne as witnesseth our Sauiour both in this place and else where when he saith He that is of God heareth Gods word ye therefore heare them not because ye are not of God Againe But ye beleeue not because ye are not of my sheepe And thirdly As many as were ordayned to aeternall life beleeued as many as were ordayned with diuers such places all proouing as I say that to come to Christ by faith procéedeth as an effect from the fathers giuing of vs to Christ by election A doctrine if euer necessarie now surely most necessarie when the fearefull contempt of Gods word that ruleth in many either is or may be a stumbling block to weake mindes that iudge not persons by faith but faith by persons as Lactantius speaketh Not knowing or else not weighing this point of Gods sacred truth that they onely beléeue which are ordayned which are of God which are sheepe to as this text speaketh which are giuen to y â— Sonne by y
to honor or dishonor to saluation or damnation to heauen or hell In which good pleasure of his euer the rule of right he hath disposed of some one way of some another It being his glory in his house also to haue vessells of diuers sortes and not all to one vse Of many scriptures some few shall serue First the testimonie of the Apostle who saith to the Romanes That whome he hath predestinate them also he called and whome he called them also he iustified and whome he iustified them also he glorified Boldly auouching this doctrine which some make so dangerous with all the degrées sequells of the same In the 9. Chapter he maketh expresse mention of Vessels of mercy prepared to glory and vessells of wrath prepared to destruction To the Ephesians he saith He hath chosen vs in him he hath predestinate vs to be adopted c. In the Gospell sée often two sorts of men one to whome it is giuen to vnderstand the secrets of the kingdome of Heauen an other to whome it is not giuen one sort to whome it shalbe said Come ye blessed an other sort to whome it shalbe said Go ye cursed Behold againe saith olde Simeon This childe is apointed for the fall and rising of many in Israell Therefore two sorts there are in this counsell of God one must rise the other must fall being so apointed Esau and Iacob Peter and Iudas with the two theues at the death of Christ many mo declare thus much in example to vs. God hath loued and God hath hated God hath elected and God hath reiected God hath saued God hath cast away for euer Still but in iustice whatsoeuer he doth without wrong to any all being his owne Now if any man will not stay héere but will search further and aske a reason of this the Lords doing why he reiecteth any all being equall his workmanship and alike by nature to these the wise and sober Apostle answereth no otherwise but he willed because he willed Noting therby that his will should content vs which he hath reuealed without any reason which is not reuealed And if it do not then heare I pray you what Saint Austine saith to such curious inquirers Tu homo expectas a me responsum ego quoqua homo sum Itaquae ambo audiamus dicentem O homo tu quis es qui responsas deo melior est fidelis ignorantia quam temeraria scientia Quaere merita non inuenies nisi paenaÌ„ O altitudo Petrus negat latro credit O altitudo Quaeris tu rationem ego expauescam altitudinem Tu ratiocinare ego mirabor Tu disputa ego credam Altitudinem video ad profunditatem non peruenio Paulus inscrutabilia vocat tu vis scrutari ille inuestigabiles vias eius tu vestigas Cui responsio ista displicet quaerat doctiores sed caueat ne inueniat presumtores Thou O man lookest for an answere of me and I my selfe am also a man Therefore both thou and I let vs harken to him that saith O man who art thou that disputest with God Better farre is faithfull ignorance then rash knowledge Seeke for merit thou shalt finde but punishment O depth Peter denieth the theefe beleueth O depth Thou seekest a reason of this I will treÌ„ble at the depenes Thou reasonest I will wonder Thou disputest I will beleue A depth I see to the bottome I cannot come Paule calleth them the vnsearchable waies of God thou wilt search theÌ„ Whosoeuer is not satisfied with this aunswere let him seeke for one better learned then I am but let him take hede that he finde not a more presumer Thus much may suffice for the doctrine it selfe that it is euident in the scripture Concerning the braunches of it as euident againe is the word for the same and first for the cause It telleth vs plainelie that we are chosen according to his good will His will I say and not our will or yet worke any manner of way That we should be holy saith the Apostle not because we were holy making our holinesse an effect flowing from election not election from or for our holynesse With which Saint Austine agréed when he said Pradestinatio est preparatio beneficiorum Dei Praedestination is a preparation to all the benefits of God I haue obtained mercie saith the Apostle to be faithfull not because I was faithful or would be in time Againe to the Romans There is a remnant according to the election of grace of grace I say and marke it he saith not of merit or for merit for grace excludeth merit as the Apostle plentifully prooueth Ro 4. And Sainct Austine plainly confessed when he saide Gratia non est vllo modo nisi sit gratuita omni modo It is not grace any way except it be free euery way And againe writing vpon these words in Iohn Nisi pater traxerit except the father draâ—veth Cur aijt traxerit non duxerit Ne vllam precedere nostram voluntatem auâ— meritum credamus Why saith he except the father draw him and nor except the Father guide or leade him Surely for feare wee should think by so speaking that some will of ours or merit went before 3 Plaine againe is the scripture for the firmenesse and stabilitie of this decrée of God as by many places might be showed Writing vnto Timothie the Apostle saith thus in plaine words The foundation of God remaineth sure sure I say and marke it hauing this seale the Lord knoweth who be his To the Romanes he saith thus The gifts and calling of God are without repentance that is without change or alteration It may appeare vnto vs also most euidently by this argument If whatsoeuer befalleth the wicked still befalleth them to their damnation béeting so by theyr great wickednesse peruerted and whatsoeuer befalleth y â— godly still turneth to their good then is the decrée of God for the life of some and death of other some most stable and firme but this is so if you marke particulers therefore the conclusion followeth For perticulers name what you will be it neuer so good yet to them that be reprobates still it is a fall The gospel of God how swéete how good how profitable yet to the wicked it is a sauour of death vnto death and not a sauour of life vnto life The long suffering of God how gratious how good how worthie praise and thanks for euer Yet vnto the wicked it is made an occasioÌ„ to harden their harts to presume in sinning to heape vp more and more wrath against the day of wrath for body soule Christian libertie what a blessed grace of God is it Yet of the wicked it is turned into wantonnesse made an occasion of great offence The Supper of the Lord what a swéete Sacrament is it full of comfort to y â— godly to
the increase of true faith in them yet the wicked eate drink it vnworthely to their owne damnation and regard not as they ought the Lords bodie What should I saye Is not Christ himselfe our déere and blessed Sauiour good and full of life and saluation to all that beléeue Yet euen this Lambe of God sonne of the most high to these cursed castawaies is a stone to stumble at a rock of offence they being disobedient and euen ordeigned to this thing Finally in a word vnto them that are defiled and vnbeleeuing nothing is pure but euen their mindes and consciences are destled Contrarywise to the godly which are pure all things are pure and euen all things all things I say worke to y â— best to them that loue God Yea saith Austen Ipsa etiam peceata The very sinnes falls of the godly turne vnto their good some way or other though thereby they may not be imboldned to offend Therefore we sée how firme this decrée of God is the wicked cannot be saued turning all things to their wo and the elect cannot finally be cast away reaping through the assisting grace of Gods spirit good from all things that befall them For number and knowledge of God of these his elect and chosen the scripture againe is not silent but telleth vs thus much that the haires of our heads are nuÌ„bered Then certainly our persons God knoweth who be his Then certainly he knoweth the number and the number is certaine Our names are written in the booke of life Therefore we are knowne and the number is certaine He calleth his by their names therefore he knoweth them both who they are and how many With which proofes and many mo that might be named Saint Austen ioyneth when he saith Praedestinatorum ita certus est numerus vt eis nec addatur nec minuatur The number of the elect is so certaine that neither addition can be made vnto them nor diminution from them Lastly the word instructeth euen vs also to knowe and to beléeue this matter in perciculer of our selues For the Spirit shall rebuke the world of sinne saith Saint Ihon because it beléeueth not and what is it to beléeue but in my soule and conscience to be assured that Christ died not onely for others but euen for me and that by his death and passion as well I my selfe my poore body and soule shalbe saued as any others And what is this I pray you but to beléeue that amongst others with others as well as others God hath chosen you to be an heire of his Kingdome Want this faith in your selfe the place I aledged saith the spirit shall rebuke you and as many as want it for sinne because ye do not beléeue this Therefore we are all bound you sée euen by the will of God to beléeue our particuler election predestination he that doubteth or waueretd must be rebuked and is rebuked euen of Gods spirit for so doing Why againe should so much and so many things be spoken of the mercie goodnesse of God as is in y â— scripture but that you I and all flesh should catch hold of it and conclude out of y â— same that to vs particulerly such so euer God wilbe Looke we then at the light of y â— word of God both for election for y â— causes of the same for the firmenesse stabilitie of it for nuÌ„ber knowledge in God in our selues and sée whether these mad men that cannot away with this doctrine of Gods election do not oppose themselues directly plainely against the euidence of Gods holy sacred Scriptures striuing against the streame and kicking against the prick to their fearfull confusion if they leane not The third last thing which I said they oppose themselues against is the swéet vse of this holy doctrine which it yeldeth suÌ„dry waies to as many as rightly with vnderstanding meditate vpon it As first by confirming most strongly this féeble faith of ours against despayre when troubles crosses do euery way beset vs as it were ouerwhelme vs. For truely may it be saide of the afflictions often of the godly as one saide of an other matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one labour begâ—◠〈◊〉 â—â—her one sorow foloweth an other 〈◊〉 〈◊〉 â—iue godly in Christ 〈…〉 the troubles 〈…〉 But â—eare not litle flock saith our Sauiour Christ for it is your Fathers will to giue you a kingdom as if he should say whatsoeuer befalleth you bitter in this world dispaire not but comfort your selues and soules with this that you are of the flock that is elect chosen for a kingdome which your fathers will is w tout all faile to giue you Reioyce that your names are written in the booke of life that is stay your selues vpon your election euer feare not Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword No I am perswaded that neither death nor life nor Angells nor Principalities nor powers nor things preseÌ„t nor things to come nor height nor depth nor ani other creature shalbe able to seperate vs from y â— loue of God which is in Christ Iesus our Lord. Sed superatis omnibus pro cellis tandem in portu c. But all storms waues of wo being passed ouer well broken of at last in y â— quiet hauen of euerlasting comfort I shall haue my rest for euer euer In a word how can a man dispaire of Gods mercie in due time that findeth his election in the meane time Swéete therefore euer against finall feare is this doctrine Secondly it cooleth and quencheth the proud puffe of sinfull flesh telling vs that be we neuer so mightie neuer so Honorable and high by place and calling in the world yet we were made of the same masse and mould that the poorest man and most wretched caitife to see to in the world was we haue stode before the potter no better matter then he to receiue a choise to such vse and ende as might please him What difference is in vs if any be touching election it hath come by mercy and not from merit therefore no pride but thankes no disdaine of any but humilitie toward all and euer in our selues bewtifieth adorneth vs most He that gloryeth let him glorie in the Lord saith this doctrine of election For fauour in God is the fountaine of our grace whatsoeuer it is that we reioyse in Shall I hoyse sayle and looke bigge vpon others when onely by grace I am that I am It may not be Thirdly it â—â—réth our harts with a féeling of loue in God towards vs that is swéeter then hony or the
others the rest on boards and broken péeces of y t ship came all safe to shore Thus did meanes effect Godê purpose and not Gods purpose knowen of Paule hinder the carefull vse of meanes in him or the company A third example if you will let vs adde to these two as pregnant to our purpose as either of theÌ„ Our Sauiour Christ him selfe in his youth was sought for by Herod to haue bene slaine Yet God had apointed him to liue and to effect the worke of our redemption So in respect of Gods decrée it was not possible y t Herod should hurt him doe what he could What then would God haue this counsell of his a cause of securitie or neglect of meanes in Ioseph the reputed father of our Sauiour No. But his owne selfe willeth him in a dreame by his Angel to take Mary and the Child and to slye into Egipt there tarying till he should bring him word Which Ioseph dyd so by vse of meanes preserued him whom yet God had apointed to liue from euerlasting do Herod all the world what they could Did Mary hinder Ioseph from vsing these meanes saying to him tush do not we know what God hath aponinted this Child vnto Did not I heare what the Angell said to me when I conceiued what the Shepherds wise men said when he was borne what Simeon and Anna sayd at my Purification all which things Mary layd vp in her hart saith the text therefore let Herod doe what he can Gods apointmeÌ„t must take place cannot be preuented by his malice though we sit still and slye not at all Did I say Mary thus reason or thus hinder him Nothing lesse And therefore learne we euer by this example the true dutie of Gods children the right vse of the doctrine of gods predestination Surely it is this that whatsoeuer the decrée of God is we euer pitch our owne eyes vpon the meanes that God hath apointed knowing that as he hath apointed vs to the ende so he hath prescribed away to come to the same by If I wilbe saued I must doe this if I will not be damned I must auoyd that So you sée did Rebecca Paule God himselfe for his Sonne Christ and all that euer feared God vnderstoode this doctrine since the world began So doe we our owne selues I doe not doubt at this day carefully working our saluation with feare trembling by hearing the word receiuing the Sacraments and folowing the course prescribed in the word to such as wilbe saued Making the determined counsell of God in predestinating vs to life whereof in our consciences we féele a swéete assurance the ende of this our obedience a comfort against our imperfections wheÌ„ we cannot do the good that we would and therevpon Satan séekes to terrifie vs and in a word rather a chéefe cause to incourage vs to the vse of meanes then any way to make vs negligent in the course of good liuing Let prophane persons doe what they will and say what they list as hoth works and words be vnsanctified yet thus both doe say the godly whome we are to folow If for the abusing of this doctrine by some the doctrine it selfe must be reiected then must y e whole word it selfe be also prohibited because that vnto some it is a sauour of death vnto death as often as it is either read or preached But God forbid Let sinne be sinne in them that abuse it and truth be frée for them that will learne it Uaine then is this obiâ—ction I hope you sée against gods predestination that it maketh vs carelesse what we doe Surely it maketh vs most carefull as I haue shewed And let this suffite Why but if I did nothing yet I should be saued being apointed to be saued and if I do neuer so well yet I shalbe damned being apointed therevnto Be not deceiued Being apointed to be saued it is not possible that you should do nothing For aswell you are apoynted to the meanes as to the end which apointmeÌ„t is effectual euer as examples haue showed no example can be showed to y â— contrary For as predestination hath folowed vpon loue in God so doth calling folow predestination iustification folow calling sanctification which is this vsing of meanes that I speake of folow iustification Till at the last we come to gloryfication You knowe it is the Apostles cheyne to the Romanes Contrarywise if a man be apoynted vnto death and a reprobate it is neuer possible that his déeds should be good in respect of him selfe but alwaies there wilbe some secret poyson in them as was in Iudas care for the poore when he would haue had the oyntment sould beare they neuer such a glosse to the eye of the world And therefore that againe is but an error that men shalbe damned do they neuer so well being apoynted therevnto Well Sir then may you say this is also that which maketh against this doctrine which you now handle that it séemeth to iustifie or excuse the wicked who are not able to do other wise theÌ„ they do being marked of God vnto perdition therfore should not as it séemeth be punished for that which they cannot chuse but commit Neither in this againe let vs be deceyued For to sinne necessarely and to sinne constraynedly are two things farre differing one from an other The reprobate they sinne necessarely in respect of Gods decrée but yet they sinne not constreynedlie or by force thereof at any time For then might their punishment séeme somewhat hard But there is in them knowledge many times when they sinne will delight anger if they be restreyned or brideled any way all which are testimonies against theÌ„ of the iustice of their punishment fully conuincing them in their consciences and accusing theÌ„ clering this doctrine of Gods decrée from being any compulsion to them to transgresse euer Let this cauill therfore also cease and this holy doctrine stand still vndefiled in our eyes Thirdly it is not so high mysticall obscure hidden if it be soberly intreated of and within the limitts of the word but that it may be vnderstode with profit and comfort of a reuereÌ„t minde Witnesse hereof all that I haue now saide of the points seuerall members of this doctrine so euident and plaine and easie as we cannot desire a greater light If any thing be obscure in it or hard yet may not that cause all the rest to be reiected as Austen truely testified when he said Numquid negandum quod apertum quia comprehendi non potest quod occultum Must we therefore deny what is playne and manifest because we cannot comprehend what is hidden Thus doe we sée the vanitie of mens cauills against this sacred truth of God and whatsoeuer else is brought of any man against it falleth as these with the light of truth when they are considered and compared with it And let thus much