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
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
thee a view and picture of this Doctrine composed of these principles and do publish the same that I might to my power help out * Theologia fludiâ—ses those that stick in the difficulties of this doctrine of Predestination and that I might cleere the truth that is as they call it the Caluinists doctrine of those reproches which are cast vpon it and that I might mitigate and appease the mindes of some of our Brethren which haue beene more offended at it then was fit For I do willingly acknowledge and teach vniuersall redemption and grace so farre as it is possible by the word My mind is to pursue after peace which is departing from vs and I would haue all men so interpret my fact I alleadge the testimonies of the auncient euery where not but that euen one euident and perspicuous sentence of sacred Scripture coÌ„cerning any point of Doctrine and Faith is of more value and force then all the testimonies of the Doctours and Schoole-men but because I hold it necessary that there should be had an example of consent and concord in that doctrine which is expounded in holy bookes and is propagated to all posterity And I hope I shall sufficiently perswade an indifferent iudge that these things haue not beene lately hatched at home which wee deliuer in our Congregations and Schooles but that we haue also deriued and fetched them from the Fathers themselues VVilliam Perkins THE ORDER OF PREDESTINATION as it is collected out of the Scriptures by the Author PRedestination is the counsell of God touching the last end or estate of man out of this temporall or natural life For as touching 1. Coâ— 15. 46 natural life we are all alike and this kind of life is in the counsell of God onely a preparation and step vnto the spirituall and heauenly life The supreme end of predestination is the manifestation of Gods glorie partly in his mercie and partly in his iustice And this hath bin the doctrin of the Fathers S. Austen saith that one of those two societies De Ciuit. â—Dei lib. 1â— of men which wee mystically call two cities is that which is predestinated to raigne eternally with God and the other to suffer eternall punishment with the diuell Fulgentius saith also That in Gods predestination there Ad Monymum lib. 1. is prepared either a mercifull remission of sins or a iust punishing And Gregorie saith That God being a iust Creator vnto all after Comment in 1. Reg. Cap. 4. an admirable manner hath foreelected some and forsaken others in their corruptions And the more learned Schoolemen vse to say that God for the more full manifestation of his perfection hath predestinated some in manifesting his goodnes by the rule of mercie and damned others in representing his perfection by the rule of iustice The common meanes of accomplishing this counsell is two-fold the creation and the permission of the fall Creation is that by which God made y e whole man of nothing according to his owne image but yet changeable and endued with a naturall life The permission of the fall is whereby God did iustly suffer Adam and his posteritie to fall away in that he did not hinder them when he was able as being indeed bound to none to hinder And God is said not to hinder euill when he ceaseth after a sort from his operation not illuminating the minde and not inclining the will to obey his voyce This permission of the euill of fault is by Gods foreknowledge and will but yet only for the greater good of all which would bee hindred if God did not suffer euill For if there were not sinne there should bee no place for the patience of Martyrs and for the sacrifice of Christ offered vpon the crosse which doth infinitely exceede all the sinne of the whole world Augustine saith well God hath iudged it better to doe Enchir. cap. 27. good with euils than to permit no euill to be In like manner Gregorie saith In his seuere Expos. 〈◊〉 Reg. cap. 4. iudgement he suffereth euill to be done but withall he doth in mercie forecast what good things he may bring to passe by these euils which hee doth ordaine by his iudgement For what greater sinne is there than that by which we doe all die and what greater goodnesse than that by which we are deliuered from death And doubtlesse but that Adam sinned our Redeemer should not haue taken our flesh vpon him Whiles God was to be borne man the Almightie did foresee that hee would make of that euill for which they were to die a good which should be greater than that euill The greatnesse of which good what faithfull man is there who doth not see how wonderfully it doth excell Surely great are the euils which we suffer by the desert of the first fault but what faithfull man would not rather endure worse than to be without so great a Redeemer And in this respect elsewhere he calleth the fall of Adam foelicem culpam a happie fault That In benedict Cerci Pasc. which I haue said of the permission of the fall I doe also say of the fall permitted sauing that the permission is a meanes of the decree by it selfe but the fall is a meanes of accomplishing the decree onely by the ordination of God who draweth good out of euill This fall permitted commeth not to passe but God being willing neither doth it come to passe contrariwise or otherwise than God permitteth neither can it any further be than hee doth permit Yet the will of God is not the cause of the fall but the will of man left vnto it selfe by God and moued by the suggestion of Sathan which will appeare by this similitude I build a house subiect to change and falling which notwithstaÌ„ding would continue many yeeres if it might bee free from the annoyance of windes yea if I would but vnderprop it when the storme commeth it would continue stable But as soone as the windes begin to rage I do not vnderprop it and it is my will not to vnderprop it because it is my pleasure so to doe thereupon the house being weatherbeaten falleth downe I see the fall and in part I will it because now when I could very easily haue hindred the fall yet I would not And although thus farre I doe will the fall in so much as it is my will not to hinder it yet the cause of the fall is not to be imputed vnto me that did not vnderproppe it but to the winds which cast it downe So God leauing Adam vnto himselfe that hee might be prooued by tentation and that it might appeare what the creature is able to doe the Creator ceasing for a time to helpe and guide is not to bee accounted the cause of this fall For he did not encline the minde to sinne hee did not infuse any corruption neither did he withdraw any gift which he did bestow in the creation onely it pleased
for orders sake and for the better vnfolding of it for as by the former men were ordained vnto grace so by this latter the meanes are subordained whereby grace may be conferred and manifested and therefore this latter maketh a way for the execution and accomplishing of the former Moreouer this act hath no impulsiue cause ouer and beside the good pleasure of God and it is with regard to Christ the Mediatour in whom all are elected to grace and saluation and to dreame of any election out of him is against all sense because hee is the foundation of election to bee executed in regard of y e beginning the meanes and the end Lastly this act is not of men to bee created as was the former but of men falne away Therfore in this act God respecteth the corrupted masse of mankind Furthermore in this second act there are fiue degrees the ordaining of a Mediatour the promising of him being ordained the exhibiting of him being promised the applying of him being exhibited or to bee exhibited and the accomplishment of the application It is not vnlike which Bernard saith The kingdome of De verbis libri sapientiae God is granted promised manifested perceiued It is granted in predestination promised in vocation manifested in iustification perceiued or receiued in glorification The ordaining of a Mediatour is that whereby the second person being the Sonne of God is appointed from all eternitie to bee a Mediatour betweene God himselfe and men And hence it is that Peter saith that Christ was foreknowne before 1. Pet. 1. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of the world And well saith Augustine that Christ was predestinated to be our head For howsoeuer as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantiall word of the Father or the Sonne he doth predestinate with the Father and the holy Ghost yet as hee is the Mediatour hee is predestinated himselfe The promising is that whereby Christ being from eternitie ordained for the saluation and spirituall life of men is reuealed and offred vnto them together with grace to be obtained by him this promise is vniuersall in respect of all and euery one that doe beleeue Ioh. 3. 16. God so loued the world that he hath giuen his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely begotten sonne that euery one that beleeueth in him should not perish Ioh. 6. 47. Hee that beleeueth in me hath life euerlasting Matth. 11. 28. Come vnto me all yea that are wearie and laden and I will ease you Mark 16 16. He that shall beleeue and bee baptised shal be saued but he that will not beleeue shall be damned Act. 10. 43. That thorough his name all that beleeue in him shall receiue remission of sinnes Act. 13. 39. By him euery one that beleeueth is iustified Rom. 1. 16. The Gospell is the power of God to saluation to euery one that beleeueth Rom. 10. 4. Christ is the end of the law for righteousnes vnto euery one that beleeueth Gal. 3. 22. The Scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue With the promise there is ioyned an exhortation or commandement to beleeue which is more generall than the promise because the promise is made onely to beleeuers but the commandement is giuen to beleeuers and vnbeleeuers also For the elect are mingled with the wicked in the same assemblies and therefore the Ministers of the Gospell ought indifferently to exhort all and euery one to repent considering that they are altogether ignorant who and how many be elected and be to be conuerted moreouer God by exhortations to repentance meaneth to leaue those without excuse whom he doth see will neuer repent So Abbat Ioachim saith It behooueth In Reuel p. 3. l. 2. them to preach for the elects sake and to declare vnto men the words of life that their light may shine before men and that they may fatten the hearts of the elect by anoynting them with the oyle of spirituall doctrine but for the reprobate ligare aquam coelo to 〈◊〉 the water in the clowdes And againe Lest the reprobate should haue excuse and for the Part. 4. t. 7. elect which are among them the messenger himselfe shall bee sent who doth not onely preach this in secret as it were for feare but crieth also with a loude voyce which may bee heard farre off and of all men also Some are wont to say that Gods commandement by this meanes doth ouerthwart his decree because he commandeth that which he willeth not to effect But I answere first that God in his commandements and promises doth not vtter whatsoeuer hee hath decreed but doth in part onely so farre forth propound his will as he knoweth it expedient for the saluation of the elect and the gouerning of all By his commandements therefore he sheweth what he liketh and what hee willeth that we should doe to him not what hee will doe to vs or in vs. And God who willeth not all things alike in all doth will conuersion in some only in respect of approbation exhortation and meanes in others he willeth it also as touching the decree of working it Here is no disagreement in the wils but sundrie degrees of willing in regard of vs according to which God is said both to will and to nill Secondly I answere that the reuealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will is neuer contrarie to the will of his good pleasure or to the decree of God with the which it doth alwaies agree both for the beginning as also in the end and scope but that it is notwithstanding often diuers and that in shew it seemeth sometimes contrarie if wee consider the manner wherein it is propounded God commanded Isaiah to declare vnto Hezekiah his death and hee did also denounce Esa. 38. destruction vnto the Niniuites Ion. 3. 4. within fourtie daies and yet he had decreed to put neither of them both in execution The humane wil of Christ did with Mat. 26. 3. an holy dissention in some sort will deliuerance from the agony of death which notwithstāding the diuine willed not Abraham Gen. 28. prayed without doubt by diuine inspiration therefore with faith that the Sodomites might be spared and yet he knew that in Gods decree they were appointed to destruction Neither must this seeme strange for one good thing as it is and remaineth good may bee different from another thing that is good Thirdly thou biddest thy debter pay his debt though in the meane time thou dost not make him able why may not God therfore for iust causes command that which he himselfe will not do The exhibiting of the Mediator is that whereby the Sonne of God being borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man in the fulnes of time doth pay the price of redēption to God for the sins of men The vertue and efficacie of this price being paid in respect of merit and
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
friendly and curteouslie giue leaue to shew how far forth and in what manner The will of God is twofold generall and speciall The special wil which the scripture calleth Cephets is that by which God doth both approue and effect a thing or else it is Gods good pleasure whereby taking delight in some thing he doth will it simply both as touching the doing of it as also in respect of approbation The obiect of this will dependeth on the will and followeth it as the effect followeth the cause And by this will our iudgement is according to the word of God that God willeth that which is good and â—illeth that which is euill as it is euill Psal. 5. 4. Thou art a God which willest not iniquitie And of this kind or rather maner of will are these sentences of Austiâ— to be vnderstood God hath foreknowne but he did not fâ—reappoint the workes Hypâ—gnost lib. 6. lib. 80. q. 9. 2. of vngodlinesse And Hee doth onely foreknow and not preordaine euils And It is all one to say God is the author and God willeth The generall will is that whereby God willeth a thing not to bee for that which is not therefore is not because hee willeth it shall not bee and for certaine causes also hee willeth not to hinder some things and consequently willeth that they shal come to passe which things notwithstanding hee doth not simplie approue Or it is the decree of God whereby hee willeth some thing not in respect of approbation and effecting of it by himself but only in respect of suffering it to be done by others And here the thing which is to be done doth not depend vpoÌ„ Gods will but onely vpon the will of the creature which falleth away and with this will we say that God willed the fall of Adam yet not simplie but onely that it should come to passe Now it is one thing to will a thing by it selfe and another thing to wil it as touching the euent Moreouer hee willeth the euent of sinne not by effecting it himselfe but by forsaking or not hindring when he might if he would And if we enquire of the order of willing it is this first and properly God doth will not to inhibit and not to hinder sinne and by consequent onely hee willeth the euent of sinne For that which God doth nor hinder doth therfore come to passe because hee doth nor hinder it and as no good thing can either bee or come to passe vnlesse God make it so no euill thing can be auoyded except God doe hinder And there is not the least thing which may bee done without this will vnlesse we will say that Gods prouidence is idle which to say were wicked The reasons of this our iudgement are many The first reason I will draw out of most euident testimonies of Scripture Act. 2. 23. Him I say being deliuered by the determinate counsell and foreknowledge of God after you had taken with wicked hands you haue crucified and slain Act. 4. 27. 28. They gathered themselues together to doe whatsoeuer thine hand and thy counsell had determined before to be done Here it is to be obserued that not only Christs passion but also the works which in respect of the Iewes were wicked doe come vnder the decree and will of God to wit so far forth as God willed that they should come to passe for iust endes This very thing Augustine signifieth when he saith When the father deliuered the son and Christ Epist. ad Vnio 38. his bodie and Iudas his master In this deliuering wherefore is God iust and man guilty but because in one thing which they did there is not one cause for which they did it And there is no reason y r it should seeme harsh vnto any if speaking of AdaÌ„s fall we follow the holy scripture on this manner When Adam did eate of the forbidden fruite he did eate that which the hand and counsell of God had determined before to bee done This is that very thing which we say This is the language of the Apostles and of the Church which therefore we may vse without the least suspition of blasphemie But to the former testimonies I will adde one place out of Peter 1. Epist. 3. 17. It is better if the will of God be so that yee suffer for well doing than for euill doing But to punish men so 〈◊〉 well doing in respect of men it is fâ—aâ—ly to transgresse the law of God Furthermore God is said to bid Shimet 2. Sam. 16. 10. to curse Dauid that is to haue ordained and decreed for God biddeth and commandeth a thing two waies first by his reuealed will and this he doth by his word deâ—iuered vnto men Secondly by his secret will which is his prouidence or hidden decree by which hee doth so gouerne all things that nothing can be done without it or against it as in these places ser. 34. 22. I will commaund and call backe the Assyrians against this citie Lam. 3. 37. Who is he then that saith and it commeth to passe and the Lord commandeth it not Iob. 37. 6. He saith to the snow be thou vpon the earth likewise to the small raine and to the great raine of his power By which it appeareth that it may well be said that God decreed that Shimei should curse Dauid and it is the like kind of speech to say that God did not decree Adams fall simply but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some respect The second reason followeth it is the common opinion of all men that God doth will to suffer sinne but to will to suffer it is to will not to hinder it and to will not to conferre grace Now he which foreknoweth some future euill and willeth not to hinder it when hee might and not to conferre confirming grace he doth indeed will that the same should come to passe Therefore we doe not place that will whereby wee say that God doth will that sinne should come to passe and bee in nature either without or beyond the diuine permission but we doe enwrap and enfold it in it And this is that which Caluin saith and no other It In Genes cap. 3. ver 1. often offendeth some â—eÌ„s eares to heare that God willed the fall of man But I pray you what other thing is his permission besides wil who hath authoritie to hinder and in whose power the matter standeth The same affirmeth Beza If any man heare that some Ad acta colloq Mampelg pag. 152 things come to passe which indeed are done against his will that is against his liking not because he cannot but because he will not hinder theÌ„ I answer that it is all one as if a maÌ„ should say that they come to passe hee being willing they should For those things which he could surely hinder if he would must needs come to passe because by not hindring of them he willeth that they should come to passe And whatsoeuer
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
to worse maketh a necessitie to sinne and yet the necessitie although it be voluntarie is not able to excuse the will nor the will although it bee enticed to exclude necessitie If any man shall say that by this our platforme many are tied by an ineuitable necessitie to bee damned I would haue him giue care to Augustine who saith Hold this most stedfastly and doubt not in De fide ad Pet. cap. 35. any wise that any can perish whom God before the creation of the world hath of his free goodnesse made vessels of mercie or that any of them whom he hath not predestinated to eternall life can by any meanes be saued And yet I say that the decree of reprobation doth not cause a necessitie of damnation in any man For the first act thereof which is a purpose not to shew mercie causeth not this necessitie in men but goeth before it as an antecedent and man himselfe verily hath brought vpon himselfe this necessitie with his owne most free yet rebelling will Now the second act of Reprobation which is a purpose of condemning causeth not any necessitie of damnation but by the sinne of man comming betweene Moreouer the necessitie of damnation followeth after the same manner by the foreknowledge of God and yet this neuer seemed a thing strange vnto any one But some will say that the foreknowledge of God doth neuer cause in men any necessitie of damnation although it doe assuredly foresee the same And I say also that Reprobation doth either not at all cause damnation in man or that it doth not cause it but for sinne But it may be obiected They that are predestinated vnto damnation cannot be freed by repentance although they would Whereto I answere with Augustine As they did fall by their will so by their will they are content to lie and he that turneth himselfe Arâ— 15. away from God hath both depriued himselfe of will to doe that which is good and also of power It doth not therefore follow as they imagine which obiect such things that God hath taken repentance from those to whom he gaue it not and hath throwne downe those whom he hath not taken vp Moreouer the selfe same necessitie followeth of their hypothesis who affirme a bare permission For that which God permitteth the selfe same thing will hee not hinder and euill if God hinder not cannot bee auoyded and that which cannot be auoyded shall come to passe infallibly And therfore euill permission being once graunted of necessitie coÌ„meth to passe although most freely on mans part Whereupon it is plaine that the decree of God is not more ineuitable than is the very permission separated from the decree I doe wish that they would well weigh and coÌ„sider this who obiect vnto vs either the Stoicall fate or the doâ—ages of the Manichees For we differ from them as much in certaine iudgement opinion as whosoeuer doe differ most For first the Stoickes doe tie God vnto the second causes so that he cannot doe otherwise then the nature of them will suffer wee on the other side doe hold that all second causes do depend vpon and are ordered by God Secondly the Stoickes say that neither God nor second causes can doe otherwise by their nature than they doe wee say that some second causes are by Gods ordinance mutable othersome immutable and that God himselfe can either not doe that which hee doth or else doe it otherwise But now to come to the Manichees who make two coeternall gods we but one They of their two Gods make one good and another euill we say that there is one absolutely good iust God Thirdly they wil haue one of their Gods to bee the cause and worker of good things and the other of euil we make one true God the creatour and ruler of all things and working nothing but that which is most good and most iust Fourthly they say that they which are created by their good God cannot sinne we say that God doth most freely conuert whom hee will and when they are conuerted they can neuer in this life perfectly be free froÌ„ sinnes but doe sometimes run into such sinnes as doe grieuously wound the conscience Fiftly they say that they that are created by the euil God simply cannot be conuerted wee say that vncleane spirites and men were created both good and holy but yet they fell by their owne will and fault and not by any fault but the iust permission of the Creatour and brought vpon themselues a necessitie of sinning And although it be true that man cannot withhold himselfe from sinning vnlesse God giue him that grace yet doth he not sin of necessitie that is of compulsioÌ„ but willingly And the will hath sufficient libertie if by it selfe or the nature therof it be inclinable to the coÌ„trary of that which it chooseth and doth of the owne accord choose that which it chooseth although the same liberty bee gouerned and one way limited by God Wherefore I am flat of Anselmus opinion who saith Although Lib. de concor grat lib. arbitr it bee of necessity that those things do come to passe which are foreknowne and predestinated yet some things foreknowne and predestinated doe not come to passe by that necessitie which goeth before a thing and causeth is but by the same necessitie which followeth a thing For God doth not cause although he doth praedestinate them by forcing the will as by resisting it but by leauing them in the power thereof And I am also of Gaudentius his opinion who saith The Iewes Ser. 3. ad Neophy were willing to doe that euill which they did And verily if they had bin vnwilling to doe it they had not done it And it is a grosse sinne but to thinke that God who is not onely good and righteous but also goodnesse and righteousnesse it selfe doth either command or compel any thing to be done which he condemneth when it is done But that I may in a word fully deliuer my opinion if it bee demanded how the will of God carrieth it selfe to good or euill I answere that in a good act God carrieth himselfe positiuely For first he determineth the euent of good by willing effectually to worke it and secondly hee inwardly inclineth the will of the creature to doe that good which it doth Thirdly he sometimes laieth a necessitie of immutabilitie on him that doth well but yet it is ioyned with an exceeding freedome After this sort the elect Angels doe necessarily obey God yet not by constraint but greatly coueting and with all the strength of their will desiring it not being thereunto compelled In an euill act I say that God carrieth himselfe priuatiuely not by a logical but a natural priuation foregoing the habit For first he willeth that euill come to passe not by doing it himselfe but by willing not to hinder it to be done by others Secondly he doth not inwardly incline the will to doe euill but
he forsaketh and outwardly offereth obiects which are good in themselues Thirdly God laieth not on vs any necessitie but a desertioÌ„ or want of grace to which being imposed followeth the necessitie of sinning not as the effect doth his cause but as the defect doth him that forsaketh And this I am resolued on that Gods decree doth altogether order euery euent partly by inclining and gently bending the will in all things y t are good and partly by forsaking it in things that are euill and yet the will of the creature left vnto it selfe is carried headlong of the owne accord not of necessitie in it selfe but contingently that way which the decree of God determined from eternitie We therefore thankes be giuen vnto God doe with all our hearts renounce the doting follies of the Stoickes and the Manichees The fourth Crimination is That wee doe teach that the greatest part of mankinde is depriued of Christ and all sauing grace Answere 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 euery 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 vpon one and not vpon 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 vs weigh well the words of Christ I neuer knew you depart from me yee workers of iniquitie Matth. 7. 25 Now 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 euery one be effectually redeemed al and euery one are reconciled vnto 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. redemption in the remission of sins where he saith By whom we haue 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 assumptioÌ„ But al are not reconciled vnto God neither doe all receiue remission of sinnes for then all men were blessed and it were not possible Psal. 32. 1. for them to perish which thing to affirme of all and euery one is very grosse Thirdly Christ gaue himselfe that hee Tit. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightâ— sanctifie vnto 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 giue himselfe for a â—ansome for all euery 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 euery one euen on Gods part For Iohn 1. 12. the power of the Adoption wherby a man is made of the child of wrath the child of God is only giuen to those y â— beleeue and De Correp grat c. 9. apprehend Christ. They are saith Augustine the children of God who are not as yet so vnto vs and yet they are so vnto 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 grace which they haue receiued are said by vs iâ— bee the children of God and yet are they not so vnto 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. 11 doth 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 Trâ—ct in Ioh. 2. 7. 7 And againe Christ will haue 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 onely possesse the same Isychius saith Christ â—n Leuit. lib. 1. c. 23. In Psal. 64. who suffered for vs hath freed vs 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 euery one are not redeemed according to both the aforesaid powers of sinne For let vs grant that on Gods part they are freed froÌ„ damnation yet they are not in such measure indued with grace as that sinne shall no more reigne in them Christ therefore is but onely the halfe redeemer of these and for that cause not a redeemer Lastly let vs diligently consider the iudgemeÌ„t 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 Euery 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 haue mercie on whom I will haue mercie 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 mercie freed who can say vnto God why dost thou condemne the world And againe He that hath bought vs at so deere a price will not that we whom he hath bought should bee Serm. 109. destroyed God
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 vs but when we will and so will that we De grat lib. aâ—b c. 17 â—lâ—e also he coworketh with vs. Yet notwithstanding without him working that wee may will or coworking when we do will we haue no power to performe the good workes of godlinesse Donum per 〈◊〉 The gift of perseuerance is that whereby after that we haue receiued the grace of renouation we do also receiue a will to perseuere and continue constantly in that good which we can doe Hierome That sufficeth me not which he hath once bestowed Epist â—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 vnto 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 vnto the saluation of a sinner that is starke dead in sinnes the which is not also effectuall If so much strength weâ—â— 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 giue so much grace as is sufficieÌ„t 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 haue free 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 vs of God doth not enable vs to walke if we will but makes vs walke indeed Those which are drawne haue not onely power to run if so bee that Ezec. 36. 37 they themselues will but they run indeed after Christ. Hee which is borne of God 〈◊〉 Ioh. 3. 〈◊〉 sinneth 〈◊〉 yea hee cannot sinne Furthermore perseuerance in faith doth wholly depend vpon Gods will as these words of Paul doe shew I haue reserued vnto my selfe seuen thousand men which Rom. 11. 4. haue not bowed the knee vnto Baal And those which doe truely beleeue haue receiued of God both power to perseuere in grace if they will and also will to doe that which they haue power to doe So Augustine There is in vs by this grace of God which is by Christ in receiuing of good and in the constant keeping of the same not onely power to doe that which we will but will to do that which we haue power to doe Therefore those that doe truely beleeue cannot but perseuere Obiect I. Isaiah 5. 3. O Inhabitants of Ierusalem ye men of Iâ—dah iudge betweene me and my vineyard what could I haue done any more vnto my vineyard that I haue not done vnto it Why haue 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 vnto conuersion and the leading of a life acceptable to God Answer Go 〈◊〉 eaketh in this place of the * So Hierom on this place â—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 vnto saluation but that they were of such pâ—â—â—ish and peruerse dispositions God therefore did that to this wicked vineyard which if hee had done in a good vineyard it would haue brought forth the fruit of obedience And heere he speaketh not of the sufficiencie of inward grace whereby an euill vineyard might be changed into a good vineyard Thou wâ—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 giue it I answer that God could not iustly haue expostulated with the Iewes if hee had owed them grace and being bound to giue it had not guen it if they had not cast away the grace which they reciued in their first parents by which they might haue 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 haue 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 vs if we bring not forth fruit Obiect II. Matth. 23. 37. How often would I haue 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 his helpe made them able will whom he knew could not will Answere Christ is heere said to haue willed to gather them together not by the will of his good pleasure Voluntate benâ—placiâ—i voluâ—â— signi which may neuer be resisted but by his signifying or reuealed will For hee is said to will to gather all vnto himselfe because by the preaching of the word hee calleth all in commune vnto 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 vnder 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 haue willed not as hee is God effectually mollifying and conuerting the hearts of men but as he was a minister of the circumcision whiles hee sought the Rom. 15. 8 conuersion of the Iewes by preaching A place altogether like is in Act. 7. 51. where the Iewes are said to haue rushed against or resisted the holy Ghost But these words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vnderstood not in regard of the inward and effectual
God doth not hinder he doth therefore not hinder it either because he willeth that it should be done or because he doth vtterly nill that it shuld be done or because he doth not will it should bee done or else because hee cares not that is hee neither willeth nor nilleth that it should come to passe If you graunt the first I haue my desire The second is absurd namely that God doth not hinder euill because hee doth vtterlie nill that it should bee done For this is to make God incoÌ„stant The third Lumbard and the schoolemen affiâ—me For they say that God in respect of sinne hath no positiue act neither of willing nor of nilling but onely a negatiue act of not willing to hinder it But by this meanes a great part of those things which are done in the world should come to passe God being either ignorant or negligent The very permission also is a certaine will and not a pure negation for noâ—to will to hinder that is to suffer is indeed to will not to hinder If thou wilt say the fourth thou doest wickedly make an idle and Epicurish god therefore wee must needs retire vnto the first viz. that God ' doth decree that euill should come to passe in such sort as I haue declared Yet the fault must not bee for all that translated vnto him because he doth iustly and holily decree that which men doe wickedly Thirdlie we know that Adams reuolting is now past and done therefore wee must say that God did will that it should be done vnlesse we shall say that his prouidence is not in all and euerie thing Thou wilt say that an euill worke is ordeined of God that is disposed to Gods glorie the saluation of the godly and the destruction of the wicked I grant it but not this onely For the prouidence of God is ouer the world and euery thing therein both in respect of the ende as also of the beginning of euerie action Sathan and the wicked doe not onely not finish that which they would but they doe not so much as begin it vnlesse God willeth and giueth leaue It seemeth impious to thinke that any thing though as little as may be doth either exist or come to passe besides that which God being alwaies holy and inst hath willingly from all eternitie decreed Fourthly let vs heare the iudgement of the ancient Church Augustine We must De praed grat c. 15. know that all things are either perfiâ—â—d the Lord helping or permitted the Lord forsaking that thou maist know that nothing is at all admitted the Lord being vnwilling Againe There is nothing done but that Enchir. c. 95 101. which the Almightie willeth to bee done either by suffering it to bee done or by doing it himselfe Againe Sometimes a man willeth a thing with a holy will which God willeth not Againe It is possible that a man should will this with an euill will which God willeth with a good will So much difference is there twixt what is fitting for man to will and what is fitting for God to will and to what end euery one referreth his will so as that it may bee allowed or disapprooued And againe Know that whatsoeuer falleth out here contrarie to our will happeneth not but by the In Psal. 148. will of God his prouidence ordinance appointment and decrees Tertullian God hath foreknowne all things by disposing them and Cont. Marcel lib. disposed them by foreknowing them Ierome Shall I say that any thing is done In Abacuc cap. 1. without thee and that the wicked can doe so much against thy will Surely it were blasphemie so to imagine And againe What good or euill things soeuer are in the world In Ierem. 12. cap. they happen not by casuall chance and without the prouidence of God but by his pleasure Hugo saith Men may well endure Lib. de sacra 1. c. 1â— par 14. the hearing of this and it may be said without any scruple or trouble of conscience God willeth that which is good But if it bee said God willeth that which is euill it is a thing very grieuous to bee heard and a religious minde doth not easily conceits of that which is goodnesse it selfe that it willeth euil for then it seemeth to be said that the good loueth that which is euill and approueth that which is bad and therefore a godly minde reiecteth this not because that which is said is not well said but because that which is well said is not well vnderstood But after what sort it ought to bee vnderstood hee himselfe in the selfe same place explaneth This saith he is onely said and yet another thing is meant and vnderstood because God willeth that euill be and yet willeth not the euill And againe He will that euill be and yet Lib. 1 c. 7. part c. de saâ—â— he wil that therein be nothing but that which is good And againe When hee doth good and suffereth euill his will appeareth in this because he wils that to be which he doth or permitteth And againe The will of God is his good pleasure and his will is his working and his Will is his Permission Catharinus In ep 〈◊〉 ad Rom. saith We need not be afraid to confesse that God willeth sinne as blessed Augustine saith also not because he willeth sinne as it is sinne and euill but as it is good to wit as it is is the punishment of sinne and vengeance in the reprobate for that is Gods purpose and it is good and not euill or as sinne it selfe is an occasion vnto good in his beloued and elect But they vse to obiect thus To will that euill be done is proper and belonging to an euill will which is delighted with euils or would vse them to good contrary to the rule That no euill should be done that good might come thereof To this I answere That heere are two grounds to bee laid The first is that the obiect euen of mans will is good and therefore much more of Gods will and the obiect of the will cannot be euill by it selfe but by accident for if the will willeth euill it willeth it not as it is euill but as it is good The second ground is that there is a certaine summum bonum or soueraigne good with which there is no euill conioynd because there is a certaine thing infinitely good namely God but there is not any absolute euill because there is nothing so euill but it hath some good ioyned therewith and therefore it is good that sinne should be and come to passe So saith S. Augustine Although Enchirid. 〈◊〉 98. therfore those things which are euill so farre forth as they are euill are not good neuerthelesse it is good that there should bee not onely good things but also euill For vnlesse this were good that there should be also euils they should 〈◊〉 â—o meanes bee suffered by the Almigh 〈◊〉 〈◊〉 o is goodnesse it selfe
Thus therefore I answere That sinne in the causes and circumstances thereof fully and exactly weighed is two waies to be considered First we consider sinne not as it is sinne but so farre foorth as it hath some respect vnto good with God which decreeth it And this way taking sinne although God willeth it not simply and by it selfe yet he decreeth it and willeth it as touching the euent Moreouer sinne hath respect vnto God two manner of waies first because it is in that which is good secondly because it tendeth to that which is good I say it is in that which is good because euery euill is in that which is good as in the subiect Now in respect of the subiect that is as sinne is a motion an inclination or an action God both willeth and effecteth the same Moreouer sin tendeth to that which is good because God ordaineth it to good and from thence draweth the good either of triall chastisement or punishment And we say that God is so farre foorth willing that sinne should come to passe as hee is able and will by his wonderfull wisedome from thence to draw foorth that which is good Secondly we consider sinne according God did nâ—t decree the fall of Adam nor any sin as it is 〈◊〉 vnto God to the propertie and naturall being thereof that is sinne as it is sinne And this way also we weigh sinne either so far forth as it is sinne in it selfe in regard of men or as it is sinne to God But God himselfe neither willeth nor approueth nor effecteth sinne as it is sinne in it selfe in regard of the creatures that offend and yet hee willeth as touching the euent not simplie as those things that are good in themselues but only by willing to permit that it may be For there is a threefold action of Gods wil the first is that whereby God willeth any thing by willing it that is when he willeth it with his whole and absolute will as Tertullian saith and this way he willeth that which is good in it selfe The second action is that whereby he nilleth any thing by nilling it as that which shall neuer come to passe because God doth vtterly nill the being thereof The third and last action is remisse and in the middest betweene both whereby hee willeth some thing by nilling it slackely or remissely that is when hee partly willeth it and partly nilleth it or else so far forth wills it as that for iust causes he nills it And after this sorte wee say that God willeth the euent of euill as it is euill in it selfe in respect of men because euill as it is euill after this sorte is not absolutely euill and God draweth good out of euill as it is euill in the nature thereof or in it selfe as hee brought forth light out of darkenesse euen as it was darkenesse in it selfe And if so be that euill were absolurely euill as God is absolutely good he would in no wise will the euent of euill neither should there be any euill existent at all For that which God vtterly nilleth hath not any being or existence But sin as it is sin to God now that is a sinne to God which is in it selfe sinne in his decree whereby all things are ordained as it considereth sinne hee neither willeth it nor approueth it nor worketh it no in this respect he doth not so much as permit it I doe not denie but that God permitteth and suffreth euill as it is euill in it selfe otherwise there were not euill properly and naturally but I denie that he permitteth it because it is euill For God neuer suffreth euill for it selfe but for the good that is therewith conioyned And this is the meaning of that saying of Beza The Lord neuer permitteth sins as they are sins â—ib cont Castel de prâ—dest yea rather be euermore forbiddeth and hindreth them And againe Sinnes so farre forth as they are permitted by God being thereto willing are not sinnes but the punishments of sinne And thus vsing this exposition is the mind and iudgement of Master Caluin of blessed memorie to bee vnderstood where as he saith that all the sons of Adam did fall away by Gods will And againe that it was decreed by God that Adam should perish by his owne falling away Instit. lib. 3. cap. 23. 5. 4. 5. 7. And againe it was the secret counsell of God in which the fall of man was ordained And againe Adam did not fall away but according to Gods knowledge and ordinance Opuâ—â— â—05 8. 616. In these and such like maner of speeches his purpose was to ouerthrow the opinion of the Schoolemen who would haue his permission seuered from his will It were good therefore for them better to consider of the matter who without either chatitie or humanitie doe with the blasphemies of the Manichees slaunder and bely this holy man Secondly they vse to obiect that God willeth things contrarie if hee will that that should come to passe which hee forbiddeth in his law Answer It is true indeed if he should will one and the same thing to come to passe and not to come to passe in one and the same respect and manner but God forbiddeth euill as it is euill and willeth it to come to passe as it hath respect vnto good Heereupon Aquinas saith That euill be and that euill bee not are contradictorilie opposed but that Summ. q. 9. art 9. God willeth euill to be and that God willeth euill not to be are not contradictorily opposed seeing both are affirmatiue Thirdly they obiect thus That thing which being graunted another thing necessarilie followeth is the cause of that selfe same thing that doth follow but this being granted that God willed the fall of Adam to come to passe the same came to passe necessarily and infallibly Therfore the will of God was in this respect the cause of sinne Whereto I answere that the first proposition of this argument is not generall for in admitting the creation of the world both the place and the time or continuance thereof are infallibly and without doubt also to bee admitted and yet the creation of the world is not the cause of the continuance thereof and of the place where it now consisteth And that this proposition may be true it is thus to be framed That thing which being granted another thing infallibly followeth no other cause comming betweene is the cause of the very same thing that followeth And the second proposition also sitted to this former is vntrue For this being granted that God willeth sin to happen sin shall not come to passe immediatly but by the meanes of mans free wil although it come to passe infallibly on Gods part which decreeth it yet it comes to passe freely on mans part for it had been possible for man not to haue sinned when hee did sinne if hee had would As may appeare by this Similitude God forsaketh man by not conserring
hath also giuen remedies to him that sinneth lest hee should despaire Tâ—eodulus Presbyter Hee hath said that both Iewes and Gentiles should be Comment in Rom. cap. 3. partakers 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 God in this world haue perished vnder 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 vnto all men a certaine measure of doctrine from a Chrysostoâ— saith that the preseruing in the Atke is superna gratia grace froÌ„ aboue aboue which albeit it proceede from a more sparing and hidden grace yet it is sufficient in the Lords iudgement for a b For the outward reformatâ—â— of the life Horn. 25. in Gen. Lib. 2. 6. 4. remedy vnto some and a witnesse vnto 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 haue been vnto them which benefits although they wrought â—o cure and emendment in those whose harts were hardned â—et they proue that their apostasie was not caused by God Again In the farthest parts of the world there bee some nations vnto which the light of sauing Lib. 2. cap. 〈◊〉 grace hath not as yet dawned vnto whom that paercell of general assistance is not denied which is alwaies from aboue granted vnto ad men Although the nature of man hath receiued so 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 haue faith Depraed 〈◊〉 5 is giuen of nature Againe hee saith that mans nature is capable of iustification by the grace of the holy spirit Againe Men may Conâ— â—ul l. 2 keepe Gods commandements and beleeue in God if they will because that light enlighteneth euery man which commeth into this world Prosper To be able to haue faith is De gen contra Manich. lib. 1. cap. 3. the nature of men but to haue faith is the grace of the faithfull Augustine This difference there is betwixt wicked men and the diuels that men though they be exceedingly Ad art Sibi falso imp 6. wicked may bee reconciled if God will shew mercie 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 vnto men The fathers haue not so much as dreamed that it is common vnto all and euery one which notwithstanding some are not a For they say that God hath giuen euery â—aÌ„ 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 vnto it selfe and the diuine counsels Ephes. 1. 5. 11. We were predestâ—â—ated according to his purpose who worketh all things after the counsell of his owne â—â—ll Secondly Gods election is the rule of faith that is to be giue 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 vnto all men whatsoeuer many of whom notwithstanding neuer so much as heard of Christ now these Aug. de cor grat c. 10 12. cannot haue 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 couâ—nant who we beleeue are saued by the â—â—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 electioÌ„ 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 vnto Adoption by Christ and therefore also to faith which receiueth the benefit of adoption Augustine Let vs therefore saith he vnderstand ' that â—ib de praed c. 17. c. 5. * God will it the first rule in contingents Cling in loc com l. 1. c. 6. And Fraâ—cis Maronis saith that Gods will is the principall in contingeÌ„ts and that it is ruled and directed of none Lib. 1. aisâ— 4â— q. 〈◊〉 Lib. 〈◊〉 dist 4â— 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 My faith or some such like thing doth distinguish me from other men the teacher of the Gentiles meeting with such conceits asketh What thou hast that thouhast not receiued and of whom but of him who distinguisheth thee from him to whoÌ„ he hath not giuen that which he hath giueÌ„ to thee Lumb God hath elected those whom it pleased him to elect of his owne free mercâ—â— 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. to foreseene faith tell me why he did foresee faith in one man rather then in another tell me I say for here whether thou wilt or no thou must haue 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 onely because it is his will to giue one man faith and not an other Lastly thâ— 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 This 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 haue recourse one to another because as he saith they depend vpon 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. Vpon this rock will I build my Church and the gates of hell shall not preuaile against it Here three questions must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vpon it The rocke is either faith it self or Christ apprehended by faith Chrysostome Vpon this rocke that is saith he vpon the faith of confession Againe He setteth Homil. in Matth. 55. Psal. 32. our feete vpon the rocke that is vpon faith for faith in Christâ— 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. his Church vpon a rocke that is vpon the fortitude of faith or a strong faith Now if faith be a rock it remaineth constant and immoueable To be built vpon 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 Coriâ—thians are said to bee Pauls building because he brought them to the faith And the Ephesians are said to be built vpon the foundation of the Apostles and Prophets because Paul came and preached vnto 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. 3 confessed with his mouth Augustine Vpon this rocke which thou hast confessed I will build my Church Now no man can be built vpon the confession and vpon the truth but by faith Hence I doe conclude thus Those that are built vpon the rocke cannot fall away vtterly but those which truely beleeue are built vpon the rocke therefore those which tâ—uly beleeue doe not vtterly and whollie fall away Thirdly the promise made to them that are built vpon 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall neuer be able to ouercome and conquere Let vs 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 enemiâ— of whom also Iohn speaketh in his 1. Epistle saying They went out from vs but they were not 〈◊〉 Ioh. 2. 19. of vs for if they had bin of vs they had surely remained with vs. Augustine Loue which may be lost was neuer true Againe To beleeue Decâ— de poeâ—it d. 2. c. 2. Tract 116. 〈◊〉 Ioh. truly is to beleeue constantly stedfastly valiantlie and firmely so as that thou maist not now returne vnto thine and forsake Christ. Againe Those which are truely saints being predestinated to reigne with God De cor grat c. 12. by his grace haue not onely giuen them now a power to persâ—â—ere if they wil but perseueraÌ„ce 〈◊〉 selfe Againe Hee which makes men good â—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 aâ—ke was Quaest. 52. ad Oâ—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 euery temptation Chrysostome This is the propertie of faith that howsoeuer Hom. 1 in 2. Tim. 1. things may fall out contrarie to the promises yet it neuer falleth away vtterly and is Penitus omninò neuer wholy confounded Againe Let vs keepe faith which is a firme and sure rocke for neither the floods nor the winds can do vs any hurt though they driue hard against vs because we stand stedfâ—st vpon a rocke so also if in this life we will choose that true foundation we shall abide without any detriment or losse Againe Thou canst not ouercome Hom. de expuls Chrys. one faithfull man O Diuel thou knowest not what the Martyre haue done vnto thee the flesh often fainteth in the torments and the streÌ„gth of faith faileth not Hence it is that in y e same place he speaketh after this sort If thou makest warre with maÌ„ 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. Ioh is 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. in the hearts of the elect by faith hope and loue 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 haue learned so 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