fourthly that the Reprobate may bee conuerted and saued 〈◊〉 ly that Christ dyed for the reprobates and that it is the purpose and will of God simply that all men without exception should be saued Some do subiect Election vnto Gods eternall decree but not Reprobation Others putting no difference betweene Reprobation and Damnation do thinke as God doth passe by some men of his meere pleasure that he doth in like sort damne them of his meere will and pleasure whereas indeed sinne is the cause why men are damned Many of the Romish synagogue do teach that men are elected for their foreseene faith and meritorious works And it is the common opinion of all Papists that the Elect cannot be certaine and sure of their election vnlesse it be extraordinarily by some speciall reuelation and singular priuiledge Many also there are which would not haue this doctrine publickly taught by the Minister but without good reason For first as the Minister must not search the secrets of God which are not reuealed so he must not suppresse or hide that which is reuealed For things Reuealed belong to Deu. 29. 29. vs and to our children for euer as Moses teacheth Therefore as we may not search into those things which God will haue kept secret so we may in no wise be wholly ignorant of those things which he hath reuealed vnto vs. But this doctrine of Predestination is very plentifully and perspicuously reuealed and deliuered vnto vs in the Scriptures Secondly as the word of God omitteth nothing which is needefull to be knowne touching the saluation of our soules so wee must know that it teacheth nothing but that which is profitable and worthy to be learned of all For that speach of Paul to the Romanes is true of all the writings of the Prophets and Apostles also VVhatsoeuer things were written were written for Rom. 15. 4 our learning But the word of God doth teach this doctrine of Election and Reiection as is euident by many places therein therefore it is necessary and fit to be taught of the Minister and to be learned of the people Thirdly it is the duetie of all faithfull Ministers to teach all the counsell of God as Paul sayth Act. 20. 27. hee did but Predestination is a part of Gods counsell therefore it ought to bee deliuered of vs vnto the people of God alwayes remembring that wee applie our selues to your capacities and teach it orderly as occasion serueth keeping our selues in all sobrietie within the limits of the Word Fourthly Christ commaundeth the Gospell to be preached Mark 10. 15. to euery creature but this Doctrine belongeth to the Gospell and therefore is to bee preached vnto the vnlearned as to the learned Lastly all Ministers are bound to keepe back nothing which is profitable but to shew Act. 20 20. it as Paul did But the doctrine of Predestination is very profitable For first it letteth vs see the omnisciencie the omnipotencie the soueraignetie and immutable nature of God Secondly it serueth to increase and confirme our faith and hope concerning the eternall felicitie of our soules and bodyes seeing it is not founded vpon our selues or vpon any sandie foundation but vpon the constant and vnchangeable good pleasure of God Thirdly it teacheth vs not to wonder at the small number of beleeuers and at the hardnesse and blindnesse of many mens hearts and minds For it sheweth that God hath elected but a fewe and hath Math. 20. 16. passed by many leauing them vnto themselues and deliuering them vp into the hands of the Diuell Fourthly it serueth to strengthen and comfort vs in all afflictions and to arme vs against all the fiery darts of the Diuell and the fury of his lims For it sheweth that nothing can separate vs froÌ„ the loue of God and that all things Rom. 8. 28 39. worke for the best vnto them that loue God euen vnto them that are called of his purpose All stormes and waues of woe shall passe ouer and in the end we shall rest in the quiet hauen of euerlasting happinesse Fiftly this doctrine stayeth vs from taking offence at the Apostacy of many professors for it sheweth vs that all is not gold which glisters and that some stand for a time and some stand fast for euer If they had been of vs sayth Iohn they should haue continued with vs. Sixtly it teacheth 〈◊〉 Iohn 2. 19. vs to acknowledge Gods singular goodnesse towards vs who of his meere good will toward vs hath elected vs vnto eternall life and the fruition of immortall glory in the heauens Seuenthly it serueth to teach vs humility and to beate downe the pride of our harts For it sheweth that Gods grace and not our goodnesse is the originary cause of our welfare and saluation The cause which mooued God to choose vs rather then many others was not our foreseene preparations or meritoriouâ— works but his owne loue and free good will toward vs. Lastly to 〈◊〉 sundry vses which might be made of this one doctrine it teacheth vs to ascribe the glory of our saluation to God alone and to walke thankefully before him manifesting the gratitude of our hearts by our religious righteous and sober liues To conclude some are so far out of loue with this doctrine that they can scarce with patience indure to heare it spoken of And many licencious and prophane persons do very wickedly abuse it to take vnto themselues liberty of lasci 〈◊〉 us and loose 〈◊〉 For say they if I be ordeyned to 〈◊〉 ed I cannot be damned 〈◊〉 if damnation be my destiny I can neuer be saued And therefore it skilleth not how I liue for if God haue appointed me to be saued I shall be saued though I do iust nothing and it he haue determined that I shall be damned I shall neuer escape it though I liue neuer so well For Gods decree is constant his appointment shall stand whosoeuer sayth nay to it But these men forget that God doth predestinate men as well to vse the meanes as to atteine vnto the end As he hath appointed a man to liue so he hath appoynted the same man to vse those meanes which preserue life as meate drinke rest recreation labour phisicke Euen so as hee hath appoynted a man to be saued hee hath appoynted him to vse the meanes and to walke in the way of saluation as to beleâ—ue and therefore the scripture saith So many as were ordeined to euerlasting life beleeued Act. 13 48. And Paul shew 〈◊〉 that those God doth call 〈◊〉 bee hath predestinated and iustifieth those 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 doth effectually call before he 〈◊〉 〈◊〉 them And in his Epistle to the Ephesians he teacheth that as God hath chosen vs vnto life eternall so he hath Ephes. 1. 4. also chosen vs in Christ that we should be holy and without blame before him in loue and that as hee hath ordeyned vs vnto saluation so hee hath created vs
sanctifie Any but Those who are cleansed and dead to sinne Redemption washing away and sanctification are partakers together The Application is when as Christ is giuen vnto vs of God the Father by the Spirit in the lawfull vse of the Word and Sacraments and is receiued of vs by the instrument of a true faith And Christ being giuen is made vnto vs of God wisdome righteousnes sanctification and redemption 1. Cor. 1. 30. The accomplishment of the application is Glorification whereby God shal be all in all by Christ in all the elect By this which hath been said it is apparent that the decree of election is the cause and foundation of all good giftes and workes in men From hence is true faith Act. 13. 48. As many as were ordained vnto eternall life beleeued And calling Rom. 8. whom he predestinated them he called And who are called of his purpose Hence Adoption Eph. 1. predestinated to Adoption And sanctification Eph. 1. He hath chosen vs that we should be holie and blamelesse Hence good workes Ephes. 2. Which he hath prepared that we should walke in them And perseuerance Ioh. 6. All that the Father giueth me shall come vnto me and 〈◊〉 6. 37. 39 him that commeth to me I cast not away Againe And this is the Fathers will that of all which he hath giuen me I should lose nothing 2. Tim. 2. 19. The foundation of God remaineth sure and hath this seale the Lord knowâ—te who are his Excellent is that saying of Augustine He did choose no man worthie but by chusing he made him worthie Againe Cont. Iul. Pelag. lib. 5. cap. 3. In Psal. 41. It is the grace of God whereby he doth elect me not because any worthines is in me but because it doth vouchsafe to make me worthie Againe And did not they also afterwaâ—ds chuse him and preferre him before all the good things of this life but they did chuse him because they were chosen they were not chosen because they chused him And thus much of the decree of election The decree of reprobation is a worke of Gods prouidence whereby he hath decreed to passe by certaine men in regard of supernaturall grace for the manifestation of his iustice and wrath in their due destruction or it is his will whereby he suffreth some man to fall into sinne and inflicteth the punishment of condemnation for sinne It hath in like manner two actes The first is the purpose to forsake some men and to make knowen his iustice in them This act hath a finall cause but no impulsiue cause out of God For it ariseth of Gods meere good pleasure no respect had of good or euill in the creature For the will of God is the cause of causes therfore we must make our stand in it and out of or beyond it no reason must be sought for yea indeed there is nothing beyond it Moreouer euery man as Paul Rom. 9. 21. auerreth is vnto God as a lumpe of clay in the potters hand and therefore God according to his supreme authoritie doth make vessels of wrath he doth not find them made But hee should not make them but find them made if we say that God willed in his eternall counsell to passe by men only as they are sinners and not as they are men for causes most iust though vnknowen to vs. Thirdly if God did reiect men because he foresaw that they would reiect him reprobatioÌ„ should not depend vpon God but vpon men themselues And this is all one as if a man should say that God foresaw that some would chuse him and others refuse him And the contempt of the Gospell doth not befall infants which die out of the couenant of the Gospell Fourthly Paul who was a most skilful defender of Gods iustice doth exclude all workes in the first place out of this wonderfull election of one from another made in the counsell of God Not by workeâ— saith he and therefore excludeth all respect of sinne then Rom. 9. 11. afterwards being rauished with admiration he quieteth himselfe in the alone will of God Who hath resisted his will But O man who art thou which pleadest against Rom. 9. 19. 20. Rom. 11. 33 God Againe O the deepenes of the riches both of the wisedome and knowledge of God how vnsearchable are his iudgments and his waies past finding out To conclude if it be demaunded why God created this world and no more we must haue recourse 〈◊〉 â—he meere will of God and why must we not doe so if it be demaunded why God electeth this man and forsaketh that man or another Author de vec gent. A part of mankinde is redeemed a part perisheth But who can tell why God doth not pity them and pitieth these the reason of the distinction is vnknowen but the distinction or separation it selfe is not knowen The second act is the ordaining of them to punishment or due destruction This ordination in respect of the diuerse consideration thereof may be distinguished and so it is either simple or comparatiue The simple ordination is that wherby this man suppose Peter or Iohn is ordained to punishment And this ordination is of the most iust will of God yet not without respect of originall and actuall sinnes For as men are actually damned for sin so God hath decreed to damne them for the same sinne Yet notwithstanding sin is not the cause of the decree of reprobation but in regard of order it goeth before in Gods fore-knowledge not that former but this latter act The ordination which stands in comparison is that whereby one man and not another and this man rather then that being in the like condition is ordeined to punishment This serueth to shew the libertie of Gods will in the dispensation of supernaturall benefits For in that God chuseth this man and not that it declareth the libertie and very great perfection of God and therefore vnder the name of an housholder he challengeth the same vnto himselfe when he saith May I not doâ— Maâ— 20. 15. with my own what I list And verely though God destroy and condemne all those whom he doth forsake yet should he not be iniust For we our selues in the daily killing and slaughtering of beasts will not be counted vniust neither indeed are we and yet in comparison of God we are not so much worth as a flie is in respect of vs. If it be lawfull for thee to receine in or to thrust out any out of thine house because thou wilt it were a point of desperate boldnes to take the same right from God in his house The cause of this comparatiue ordination is the sole wil of God yea euen without respect of any sinne at all So Augustine God deliuereth no man but of his free mercy and condemneth no man but mâ—st righteously Now why he deliuereth this man rather then that let him search who can diue into the great depth of his iudgements Againe why is
Anselmus It Comment in Math. c. 11. is not ours to know why God demeth grace to them which would gladly receiue and consent to grace and neglecteth another that would so well consent vnto it This is onely In Rom. cap. 11. knowne â—â—to God Againe No creature is able to search out why he is mercifull to this man rather than to another x The same doe other Summ. 1. par quae 23. art 5. Schoolmen affirme in â—e midst of Papacie Gregorius Ariminensis laieth downe sixe conclusioÌ„s coÌ„cerning Predestination First that there is no bodie predestinated for the well vsing of freewill which God forâ—knew that he should haue Secondly that no man is predestinaâ—ed because he was foreknowne to coÌ„tinue to the end without Cont. Gent. lib. 1. c. 44. any let of habitual grace 3. That whomsoeuer God predestinated â—â—m hee did predestinate freely purposedlie and of his pure mercie Fourthly that no man is reiected for the euill vsing of free-will which God foresaw he would be tainted with Fiftly that there is not any reiected because hee was foreknowne to haue finally an impedimeÌ„t of diuine grace Sixtlie that whomsoeuer God reiected him hee did reiect without anie cause in him The very same conclusions hath Petrus de Alliaco lib. 1. sent quaest 12. art 2. and Marsilius of Inghen lib. 1. dist 42. q. 4. Some of whose words I will set downe He is predestinated saith he to whom God hath purposed to giue euerlasting life And he is reiected on whom God hath determined not to bestow the same as the Apostle teacheth Rom. 9. Againe No man that is predestinated is predestinated for any thing which should bee in him in time to come so also there is no reprobate reiected for any cause which was to be in him in time to come And euery one that is predestinate is predestinated only by grace by Gods mercifull disposition not for any cause either actuall or priuatiue to bee found in him whiles hee liueth Againe To reiect is to nill to shewe mercie and this is not for the euill workes of In sent lib. 1. quae 22. art 2. any creature for how holy soeuer the workes were God would shew mercie as he listed So also Francis Mar. lib. x. q. 31. art 2. 3. saith that there are foure signes necessarie for the vnderstaÌ„ding of the proceeding of predestination and reprobation First in which Peter Iudas are offred to the diuine will as to neither of theÌ„ both And â—hen the diuine will 〈◊〉 preordaine Pâ—ter vnto glâ—â—ie but it had no posiâ—ne act about Iudas according to â—uâ—ustine The second sâ—gne is in which hee preordained Peter to grace and theÌ„ he had â—o posiâ—â—ue act as yet about Iudas The thâ—â—d signe 〈◊〉 in which they are left to themselues and botâ— oâ— them doe fall into sinne The fourth sâ—gne is that in which Peter riseth againe â—or he cannot continue because he is predestinated by the first signe But Judas riseth not againe because he hath not God to raise him vp therefore hee is reiected D. Bannes in 1. Thom. qâ— 23. The cause and reason of the whole worke of reprobation cannot be said to bee in the reprobates for sinne it selfe cannot be the cause of that pennission of sinne for which a man is damned whether it bee originall or actuall as it appeareth in infants who die only with originall sinne which verely howsoeuer it may be the cause why infants are forsaken in it yet neuerthelesse it cannot bee the cause and reason why the whole nature of man should be suffered to fall in Adam And Ferrariensis in Thom. cont Gent. pag 603. saith that foure things are found in a reprobate to wiâ— a sufferance to fall into sinne the sin it selfe Gods forsaking not raising him from sin and the punishment or damnation Now reprobation is not alike but diuersly affected to all these For if we consider sinne in it self reprobation is not caused by iâ— Although nothing on our parts to wit no worke of ours bee the cause of the whole work of reprobatioÌ„ for of al these together namely of the permission forsaking and punishment the manifestation of Gods iustice is the alone cause considering that no worke of ours is the cause of the permission yet notwithstanding our wicked working or sinne is the cause why wee are damned and punished Againe We denie that God is cruell for we say that God doth not punish and torment the reprobate for the fulfilling as it were of his owne fancie but for sinne eternally foreknowne which he determined so to dispose of by punishing of it that his iustice might be made manifest Thomas Why hee eleâ—teth these vnto glorie and reiecteth those he hath â—o reason but the diuine will Againe The difference of those which are to be saued from them that are to be damned proceedeth from the principall â—â—â—ention of the first Ag 〈◊〉 Againe Wee 〈◊〉 not enquire why he conuerieth these and not those For this commeth of his owne meere will And Augustine vpoÌ„ Iohn Why Lib. 3. c. 161. hee draweth this man and not that do not desire to iudge if thou wouldest not erre Neuerthelesse reprobation in regarde of the second act that is in respect of the purpose to damne is not absolute but for sinne For no man perisheth but thorough his owne default and no man is absolutely ordained to hell or destruction but for his sinne hauing also receiued before in Adam power whereby hee was able to liue holily and happely if so be that hee would And therefore I say that that which they alleage is a very calumnie Secondly I answer that God did not simply create man to destroy him but that he might manifest his iudgement by the iust destruction of the sinner Now it is one thing to will the destruction of a man as hee is man and another thing to will the deserued destruction of a man as he is a sinner Heere also the iudgemeÌ„t of CameraceÌ„sis a iudicial Scholeman is to bee heard and obserued According to the Scripture saith hee although God should punish or afflict some creature eternally or vtterly abolish it without any sinne in it yet he should not deale vniustly or cruelly with it Whence it is Wisedome 12. 12. Who dare accuse thee if the nations perish which thou hast made God is not bound to lawes created as if any thing were iust before God did will iâ— whereas indeed the contrarie is true The third Crimination is That the Stoicall predestination and fate is brought in by vs because as they say wee teach that all things come to passe by the necessarie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powerfull in working energetical decree of God yea euen the fall of Adam the which say they God according to our opinioÌ„ did decree and will Answere We say that Adams fall came to passe God not only foreknowing but also willing and decreeing it and that without blasphemie if thou wilt
and bestowing on him necessarie and sufficient helpe for the auoyding of sinnes now man being forsaken by him sinneth necessarily And yet the fault is not to be laid on God because that in this his forsaking him the will of man commeth betweene For God forsaketh man being willing to bee forsaken and not against his will and mind Secondly I answere to the aforesaid reproch of our doctrine that wee say not that sinne is from the decree or of the decree of God as from the efficient materiall formall or finall cause But wee doe teach and auâ—rre that sinne commeth to passe according to the prouidence or decree of God as the sole consequent thereof For wee assuredly thinke and iudge that the decree of God doth so go before the sinne of man as that it hath no respect vnto any cause vnlesse it be of such a one as is a failing and deficient cause So saith Augustin Therefore truely the great works Enchir. cap. 101. of the Lord are exquisite in all his wills so that after a wonderfull and vnspeakable manner that is not done beside his will which notwithstanding is done contrary to his will Againe it is obiected He that saith that the decree of God is the energeticall operatiue beginning of all things necessarilie maketh the decree of God the beginning also of sinne Whereunto I answer That the holy Ghost himselfe saith that the decree of God is the beginning of all things being and existent Eph. I. cap. II. verse God worketh all things after the counsell of his owne will And againe in the 17. of the Acts In him we liue we moue and haue our being Augustine saith The will of God is the very cause of all things which are Hugo De gene cont Manic lib. 〈◊〉 c. 2 de S. Vict. saith There is no cause of the will of God which is the cause of all things And this very thing common reason will teach vs because there must first some certaine ground be laid from whence euery thing should haue or take the being and existence thereof and this ground is euen the very will of God For a thing is not first and then afterward God willeth it to come to passe but because God hath decreed that a thing should come to passe or be done therefore it is And yet shall not God therefore bee the cause of sinne because sinne is not properly a thing action or being but a defect only and yet neuerthelesse it is not therefore nothing For whatsoeuer hath a being is either Eâ—s Realâ— Rationale Really and positiuely or else in Reason onely And vnder those things which are in Reason are contained not only notions and relations but also priuations because they haue not a reall matter and forme out of the vnderstanding But sinne hath not a positiue and reall being yet it hath a being in Reason as they terre it For so farre forth it is in the nature of things being as it may cause a true composition in the mind and although it doe not exist positiuely that is by matter or forme created yet it is priuatiuely because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by the remoue or taking away of originall righteousnesse that doth immediatly and truly follow and exist Neither doth it follow as some other naturall habit or as a pure negation but as a certaine thing betweene both that is a want and absence of the contrarie good Some vse to obiect that wee doe teach that God doth incline vnto sinne and that hee doth positiuely harden the heart Whereto I answere that wee allow not a bare permission seuered vtterly from his will neither doe we atribute a positiue or naturall action vnto God as though hee did infuse corruption and sinne and yet we say that hee doth actiuely harden the heart The action of Gods Prouidence as saith Suidas in the works of men is threefold The first is according to his good pleasure whereby God willeth any work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alloweth it effecteth it and is therewith delighted this action is onely in good workes which haue their beginning in vs from the holy Ghost The second action of Gods prouideÌ„ce is of sustaining wherby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God vpholdeth and maintaineth the being and all the faculties motions actions and passions of nature which offendeth Act. 17. 28. In him we liue and moue and haue our being And although God do sustaine nature offending and the action of nature yet is hee free from fault because he vpholdeth the creature onely as it is a creature not as it is euill For the second cause as the will of man can by it selfe doe euilly and corruptly yet it can doe nothing by it selfe vnlesse the effect thereof bee reduced to the first cause As may appeare more plainly by this similitude A man doth hault by reason that his legge is out of ioynt now heere are two things to be considered the very walking or motion it selfe and his haulting the haulting proceedes onely from his legge out of ioynt the walking both from his legge and also from the facultie of mouing In like manner a man sinning in that he doth it is of God but in that he doth euilly it is of himself We must therfore heere know that God doth vphold order as it is of nature but furthereth not the will violently breaking out against the order of the morall law The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 action of Gods prouidence is according vnto concession whereby God in the euil worke of man worketh some things holily and this last action is threefold The first is permission whereby God forsaketh especially the wicked by withdrawing from them his grace and by leauing them according to their deserts vnto their owne wickednesse which hee had before restrained that it might not breake forth to so immoderate libertie And wee vse commonly to say that he which permitteth doth and effecteth some thing as when the rider giueth the reines vnto his wanton and sporting horse wee say that hee doth moue and encourage him and wee say that the hunter doth put his dog on the game when as hee letteth him slip The second action as I may so terme it is occasionall whereby God by proffered occasions in themselues good or indifferent outwardly draweth foorth stirreth vp and bringeth out sinne in those who of themselues openly runne into wickednesse to the intent that hee may either iustly punish their knowne impietie or else discouer it being closely shrouded The like haue wee ordinarily euen among our selues for the Physitian by his preseruatiue medicine stirreth vp inflameth and draweth foorth the humours out of the corruption of the bodie Admit a house be weakely timbred which being almost now already falne wilere loÌ„g fall and that I doe not with any engines or instruments throw or beate down the same but onely take away the outward hindrances and on euery side as it were open a way for the
downfall to the intent that when it falleth it may by the greater fall be broken in peeces After this sort dealeth God with the wicked and hereupon is it that the law is said to stirre vp and increase sinne in Paul Rom. 7. 8. This action is done many manner of waies as when the hindrances of sinne are taken away when as the way is opened to the committing of one especiall sinne and not of another when as obiects are offered which the vngodly vse as instigations vnto sinne These obiects are commandements threatnings exhortations and cogitations either good or indifferent put by God in the mindes of vngodly men from the which the wicked by reason of his wickednesse doth greedily take an occasion to doe ill And this is the manner and way truly whereby wee say that God stirreth man vnto euill without infusing the least drop or iot of euill For as in the middle region of the aire the heate groweth stronger by the antiperistasis or repulsion on euery part from whence proceeds the thunder and lightning and by the heate round incompassed the clowdes are condensated and made thicke euen so the wicked and vngodly when they are stirred vp by wholsome precepts doe grow more vngodly and euill doth so much the more begin to delight them by how much the more they know that it is lesse lawfull for them according to the saying of the Poet Nitimur in vetitum semper cupimusque negara We still endeuour things forbid and couet that 's denide The third action is a disposing whereby God through the euill worke of an euill instrument finisheth his owne worke iustly and holily As for example The sale of Ioseph in his brethren was sin the iust action of God in this euill worke was the foresending of Ioseph into Aegypt for the common good and benefit of Iacobs familie And from this disposing proceedes it that God vseth the sins of men â—olily that hee prouoketh them holily and ordreth them as the Physition for a medicine ordreth poyson contrary to the nature thereof that he ordreth them holily both according to the causes and beginnings and also according to the ends and issue as when he disposeth the work of the diuell infusing corruption either to the punishment of correction vengeance or triall But concerning these let vs rather giue care to ancient writers Clemens Strom. lib. 1 Alexandrinus saith It belongeth to Gods wisedome vertue and power not onely to doe good which is the nature of God but also especially to bring vnto some good and profitable end that which hath been inuented by those which are euill and vse profitably those things which doe seeme euill Augustine saith God maketh and ordaineth iust men De gen ad lit imperf cap. 5. but hee maketh not sinners as they are sinners but ordreth them onely And againe As God is the most excellent creator of good De ciuit Dei lib. 11. cap. 17. Enchir. ad Laur. c. 101. De cor grat c. 14. natures so is he the most iust disposer of euill wils Againe God verily fulfilleth certaine of his good wils by the euill wils of euill men Againe God by those men which doe those things which hee will not doth himselfe those things which he will And againe God vsing well euen those that are euill as being himselfe absolutely good so farre foorth as in them lay they did that which God would not In this very thing that they did that which was contrarie to Gods will euen by them his will is done and againe Who would not tremble at these iudgements of God whereby De grat lib. arb c. 21 God doth in the hearts of euill men what soeuer hee will giuing vnto them according to their deserts And againe It is plaine that God worketh in the hearts of men to encline their wils whither soeuer he will either vnto those things that are good for mercie or else vnto those things that are euill for their deserts somtimes verily in his open iudgement sometimes in his secret iudgement but euermore in his iust iudgement And againe God maketh not euill wils but vseth them as Cont. Iul. lib. 5. cap. 3. he list because hee cannot will any thing that is vniust Fulgentius saith Although God be not the author of euill thoughts yet he is the disposer of euill wils and out of the euill worke of euery one he doth not cease to worke that which is good In respect of these diuers actions concerning sinne it commeth to passe that we finde it said in the Scripture That God doth harden doth make blinde doth deceiue 2. Sam. 12. 12. 16. 10. 24. 1 doth command a worke that is euill yea and doth the same and that hee deliuereth ouer to beastly affections c. Thirdly I answere to the aforesaid reproch of this our doctrine that wee doe vtterly abhorre and detest the Stoicall Fate because it appointeth an inherent necessitie in things themselues which should bind euen God himselfe and all other things and make them subiect thervnto For howsoeuer wee doe beleeue that the very decree of God is immutable and therefore necessarie yet in God himselfe it was most free for hee could either not haue decreed that which hee did decree or else otherwise haue decreed it I and he addeth to the second causes placed out of God a certaine necessitie but yet so free a one as that it is rather to be termed a libertie then a necessitie And this shall easily appeare to be as I say if I shall first shew what sortes of necessitie there bee and how farre forth it is agreeable vnto thinges First therefore a thing is necessary two waies absolutely conditionally That is obsolutely necessarie which cannot be otherwise or else whose contrarie is impossible as that God is omnipotent and iust And that is conditionally necessarie which cannot be otherwise but yet not simply but by the granting of one or many things and this kind of necessitie is either by nature or the commaundement or decree of God That is necessarie by nature which commeth to passe constantly and immutably by reason of that order which God hath set in the nature of things after this sort is it of necessitie that fire doe burne that the earth is carried downeward and the heauen moued That is necessarie by commaundement which is necessarily to be done because God hath commanded it After this fort it is of necessitie that one vndergoe the office of a magistrate Rom. 13. 5. That is necessarie by the decree of God which is so because God hath foreknowne it and willed either to effect it or at the least to permit it After this sort euery thing in respect of God is necessarie and the will De ciuit Dei lib. 5. 〈◊〉 8. q. 10. de genesi ad lit l. 5. c. 15. of God as Augustine saith is the necessitie of things Secondly necessitie is either of compulsion or