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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09386	A C[hristian] and [plain]e treatise of the manner and order of predestination and of the largenes of Gods grace. First written in Latine by that reuerend and faithfull seruant of God, Master William Perkins, late preacher of the word in Cambridge. And carefully translated into English by Francis Cacot, and Thomas Tuke.; De prædestinationis modo et ordine. English	Perkins, William, 1558-1602.; Cacot, Francis.; Tuke, Thomas, d. 1657.	1606 (1606)	STC 19683; ESTC S103581	116,285	285

hope we expect and wait for that saluation Rom. 8. 24. which by faith we apprehend and assure our selues of for the ●●ualuable merits of Christ. Now this grace is not giuen to any besides the Elect. For how can the Reprobate hope to be saued seeing they are appointed for the day of euill and are reserued to the day Prou. 16. 4. Iob. 21. 30. 〈◊〉 Tim. 1 5 of destruction and shall be brought foorth to the day of wrath Thirdly Loue which springeth out of a pure heart and floweth from a good conscience and faith vnfeigned is giuen only to Gods Elect. For it is not possible for the Reprobate to loue God to that end and in that manner which God requireth seeing he hath cast them off from all eternity and purposed not to giue them any sauing grace considering also that they are by nature voyd of pu●itie and do liue and dye in sinne Now this priuiledge is the greater because this grace is very rare and excellent Loue is as it were a knife wherewith faith shareth and cutteth out the duties which we doe owe vnto God and man in some good and acceptable manner Loue is the cock which letteth out the water of Gods graces out of the cisterne of our hearts Loue is the nurse of humanitie the mother of equitie the maintainer of vertue the daughter of faith the preseruer of pietie the mistresse of modestie the badge of Christianitie the bane of discord the staffe of concord Col. 3. 14. Iob. 13. 35. 1. Cor. 1● 13. the keeper of the Crowne the bond of perfection and the note of a true disciple Saint Paul in some sort prefers it to faith and hope when he saith Now abideth faith hope and loue but the chiesest of these is Loue. By which we see that the Lord hath highly honoured vs in that hee conferreth this glorious grace vnto none but vs. Lastly that filiall Prou. 9. 10. Prou. 1● 27. feare which is the beginning of wisdome and the well-spring of life to auoyd the snares of death and which makes a man to keepe the golden rule of mediocritie is giuen onely to Gods Elect. For how can the Reprobate who doe loue sinne and doe not loue God how I say can they feare to displease him because they hate sinne and loue him or how can the Reprobate who are all ordeined to ineuitable and eternall perdition be sayd to feare God as a Sonne feareth his louing Father seeing they be slaues and considering that the word of God pronounceth him happy and blessed who standeth Psa. 112 〈◊〉 in awe of GOD and feareth to offend him If the Reprobate be blessed then of all men the Elect are most accursed But wee shall say that those are blessed whom the Lord hath accursed if we shall say that the Reprobate doe feare God with that feare whereof I now speake Priuil 14. 〈◊〉 Chron. 14. 11. Nahum 1. 9. Act. 〈◊〉 4 GOD accounteth those iniuries as done vnto himselfe which the wicked offer vnto his faithfull seruants Saul persecuted the true professors of Christ yet Christ told him from heauen that he persecuted him The afflictions of Gods children are called in the Scriptures Col. 1. 24 Christs afflictions For such is the vnion and communion betwixt the head and the members that if any of Reuel 11 8. them smart the head is partaker of the griefe If any part be crazed or annoyed the heart is ready to mourne the head to consult the tongue to bewayle and vtter it the foot to run to the Surgeon and the hand is ready to do her duety Euen so it is betweene Christ and his members If any of them bee iniuriously vexed and troubled hee takes the wrong as done vnto himselfe And so Christ may be sayd to be crucified in that great city which is mystically called Sodom and Babylon that is Rome because hee is there put to death in his members and is in them as it were slayne continually by * Romish authority is either heathenish or Popish Christ died by the former but in hi● members he hath died by both and yet doth by the latter Zach. 〈◊〉 8. Math. 25 Romish authority as hee was by it if wee speake properly crucifyed and put to death So in lyke manner the Lord sayeth He which toucheth you toucheth the apple of mine eye And as Christ esteemeth of those good deeds which men do vnto them as done vnto himselfe euen so hee accounteth the bare neglecting and the not relieuing of them in their wants as if the wicked had been in this kind of duety faultie vnto himselfe God will shorten the World and hasten the comming of his Sonne for the Priui 15 Elect. And so that speach of Christ may be vnderstood For the Elects sake those Math. 24 22. euill dayes shall be shortened Moreouer such is the patience and good wil of God vnto his Elect as that hee stayeth his comming for a time because he would as Peter affirmeth haue none of them to perish but come vnto repentance 2. Pet. 3. 9. that when hee commeth they may bee welcome vnto him and hee to them God doth effectually call the Elect and none besides them and they alone Priui 16 are iustifyed in his sight For hee doth pardon them alone and they only are Rom. 8. 30. clothed with the spotlesse roabes of Christs perfect righteousnes Therefore the Prophet saith The ch●stisement of our Isa. 53. 5 6. peace was vpon him The Lord hath layed vpon him the iniquitie of vs all For the 〈◊〉 transgression of my people was he plagued By his knowledge shall my righteous seruant 11. 12. Math. 1. 21. Iohn 17. 9. iustifie many He bare the sinne of many He doth not say all For he came to saue his owne people only from their sinnes He did not so much as pray for the Reprobate Now this is a very great and admirable priuiledge and honour that God should send his only Sonne to dye for vs few despicable wretches and that Christ should lose his life and shead his heart blood for vs only whereas it was in Act 20. 28. it selfe being the blood of God sufficiēt to haue redeemed a thousand thousand worlds of sinners If a man had a medicine able to cure all diseases and would not giue it any sauing some few they were wonderfully indebted to him The blood of Christ is able to heale all our soule-sicknesses and to deliuer vs from all our sinnes and it hath pleased him to wash vs alone in it and to withhold it from the far greater part of mankind By which we see how highly hee hath honoured vs and how deep we are in his debt If three men were in danger of drowning or burning and a man should come and deliuer one of them and leaue the other two to the danger all men might well say that he fauoured him more then the other By our sinnes we

Apoc. com cap. 32. or vntimely borne children who haue departed from the true light which is Christ. Thomas If we by the reuelation of our heauenly ●atena in 16. Mat. ex Orig. father shall then confesse namely when our conuersation is in the heauens that Iesus Christ is the sonne of the liuing God and if it shall be said vnto vs Thou art Peter for euery one that followeth Christ is a rocke but he against whom the gates of hell preuaile is neither to be termed the rock whereon Christ doth build his Church neither the Church nor a part of the Church which Christ buildeth vpon the rocke And againe Although thou must be lifted a little yet thou hast the In L●c. 22. 〈◊〉 Theoph. seede of faith hidden in thee though the leaues bee blowne downe with the temptors winde yet the roote is fresh Second reason Matth. 6. 13. Leade vs not into temptation c. that is doe not vtterly forsake vs and deliuer vs vp to Satan Augustine God leadeth a man into De temp serm 36. temptation when he suffers him to be tempted that hee may trie him and not destroy him And he deliuereth from euill when he suffers vs not to bee tempted beyond our power Gregorie The grace of the holie 〈◊〉 Ioh. l. 39. Ghost qualifies the temptations of the aduersarie by dispensation that those which may be may but scorch with their heate and not burne vp with their fire Hence I thus reason Whatsoeuer wee aske according to Gods will it shall be giuen vs but wee aske according to Gods wil that we may not be vtterly forsaken in temptation for our Aduocate taught vs so to pray Therfore that wee bee not vtterly forsaken in temptation shall be giuen of God Now whom God doth not vtterly forsake he doth not vtterly fall away And this Christ taketh for granted in the elect Matth. 24. vers 24. So as that if it were possible they should deceiue the very elect Third reason If there be a totall or vtter falling away from a true faith then is there also required a second ingrasting into Christ and consequently a seale of the second ingrafting baptizing anew that is to say a●abaptisme for so often as we are borne againe we are to be baptized This is Augustines ground As the Tract in Ioh. 11. c. 1● carnall generation is one neither can a man enter into the wombe againe euen so is spirituall regeneration for we are once borne and we are also once borne againe Therefore also it is requisite that the sacrament of regeneration bee once receiued If it chance to fall out by sinne that some are weakened who are regenerated they haue neede of cure by repentance and not by baptisme But those that doe vtterly or wholly fall away from faith and grace are the second time to be ingrafted into Christ and consequently they are not once regenerated but again and therefore they are oftner than once to be baptized Fourth reason 1 Ioh. 3. 9. Whosoeuer is borne of God committeth not sinne because his seede remaineth in him We must here marke that he saith his seede remaineth in him that is to say that it doth not depart nor vanish away And this seede is the very word of God which remaineth in vs by saith and doth not remaine saith being vtterly lost This seede also is immortall because it will neuer perish if it be truly sowne in our hearts A fist reason is taken out of the sixt to the Romans * Propositiō If Christ hauing once died cannot die any more then wee which are his members being dead together with him shall not die any more in sinne * Assumptiō But Christ hauing once died cannot die any more * Conclusion Therefore we which are his members shall not die any more in sinne The proposition is in the eight verse and hath a manifest ground For by the vertue of the mysticall communion which is had with Christ by faith his spirituall life which cannot perish flowing into his members maketh them in like manner that they die no more in sinne The Assumption is in the 9. and 10. verse the conclusion in the eleuenth Moreouer those which are the members of Christs bodie shall grow vp vnto a perfect man Eph 4. 12. 13. and 1. Ioh. 2. 29. but all those which haue a true faith are members of Christs bodie therefore those which haue a true sauing faith shall grow vp vnto a perfect man and therefore those which doe truely beleeue shall not perish but obtaine saluation For the better vnderstanding of this doctrine two things must be sought for first whence it is that faith perisheth not Answer If wee consider faith by it selfe that is in the owne nature it may perish and be lost but if we consider the confirming grace which God hath promised to them that bleeue sauing faith doth not perish It is by reason of the second grace freely promised that the first grace doth not perish To you it is giuen for Christ Phil. 1. 39. that ye should not onely beleeue in him but also suffer for his sake One of these saith Augustine belongs vnto the beginning the other to the ende but both are Gods gift because both are giuen A Christian mans beginning is to beleeue in Christ and the best end hee can make is to suffer for Christ. Ier. 32. 40. I will make an euerlasting couenant with them that I will neuer depart from them to doe them good loe the euerlasting forgiuenesse of sinnes and I will put my feare in their harts that they shall not depart from mee behold the perseuerance of faith and regeneration that shall neuer be lost Phil. 1 6. He that hath begun this good worke in you will finish it vnto the end Secondly it may bee demaunded how far●e foorth the faithful lose grace and the holy spirit Answer Distinguish the saithfull and disti●●●ish grace There bee foure sorts of beleeuers The first are they which heare the word and vnderstand it The second are they which do heare vnderstand and for a time approoue it The third are those who do heare vnderstand approne bring forth some fruits The fourth are such as do heare vnderstand approue bring forth some fruits and lay hold vpon Christ the redeemer by the hand of a li●ely f●ith vnto saluation These are true be●eeuers and cannot vtterlie either fall away from God or perish howsoeuer all other besides these both may and vse to fall away and perish Furthermore 〈◊〉 is either the first or second The first is the free fauour of God who embraceth those that are his being in Christ vnto euerlasting life From this grace the faithfull are said to fall after this fashion As soone as they haue committed some haynous sinne against the law of God they doe grieuously offend him God being offended changeth the effects of grace into y e effects of a certain hatred not against the faithfull

operation of the spirit but in respect of the outward ministery of the Prophets It pleased Lumbard also to interpret this place How often would I haue gathered thy children and thou wouldst Lib. 1. dist 16. not thus So many as I haue gathered together I did it by my effectuall will thou being vnwilling Obiect III. Reuel 3. 20. I stand at the dore and knocke if any shall open it vnto me I will come in vnto him Therefore all at whose dore Christ knocketh haue sufficient grace whereby they are able to open if they will Hee is vnwise that knocketh at the dore if he know assuredly that there is no bodie within that is able to open it Answere This place fauoureth not vniuersall grace for these at whose dore Christ knocketh are chose which beleeue and are conuerted and hee knocketh at their hearts partly by his word partly by afflictions that hee might stir vp their languishing faith and increase and confirme his fellowship with them You may read the like in Cant. 5. 1. 2. Open vnto me my sister my loue my doue Tenthlie this platforme disagreeth with it selfe For it saith that God doth Error 10. conferre vnto all men all the helpes of nature and grace and that he is not wanting to any so but that he may obtaine saluation But I say and that out of this platforme that God is wanting to some offendors because he giueth them onlie a power to perseuere in faith if they will or if you had rather a power to will to perseuere Posse velle perseuerare and maketh thē not to perseuere actually and indeed And vnlesse this grace be giuen it is not possible that anie should obtaine saluation by perseuering For it is a most sure rule A man doth not that good thing which by grace he is able for to doe vnlesse God make him to doe it as he hath made him able to doe it if hee will Therefore hee to whom the verie act of perseuerance is not giuen being smitten with the violence of some grieuous temptation without delay will fall away from faith and shall bee damned Lastly this hypothesis or platforme is Error 11. but the varnishing and fresh trimming ouer of certain opinions which the Church in former ages did condemne The Pelagians taught that all men were redeemed Aug. cont Iul. Pelag. lib. 3. cap. 3. by Christ but not made free because god distributed his gifts according to the capablenes of thē which came to receiue them The same did Faustus the Pelagian also affirme How hath God saith he redeemed Lib. degrat lib. arb 1 cap. 16. all the world doe wee not see men to line still in their sinnes How shall wee thinke that they are ransomed whom wee doe see still to continue captiues Let vs gather that which is here mens by vsing a similitude as for example If any embassadour or priest purposing to make intercession for a citie taken by warre shall bestow a very great ransome and set free from his seruitude who is the chiefe Commander all the multitude which is in captiuitie in so much that they are altogether deliuered from all constraint on necessitie of bondage and then if happily either their vsuall delight or some soothing slaue shall so instantly vrge some of the captiues as that euery one turning seruant and slaue to his owne will shall refuse that freely bestowed benefit shall we● say that the contempt of the vnthankefull captiue hath lessened the estimation of the ransome or that he which refuseth libertie doth any way diminish the good will of him that ransometh surely no. For euen as hee which returneth may bee well accepted with him that doth ransome him so is hee guiltie of contempt who did not returne Thus we see that the Pelagians did forge or frame a redemption through Christ without deliuerance And what else doe they who publish in their pamphlets that all and euery one on Gods part are redeemed but not saued because they will not beleeue And now let vs heare the confutation of this opinion Augustine saith You say they are redeemed Cont. Iul. lib. 3. cap. 3. but they are not deliuered they are washed but they are not clensed these bee your monstrous opinions these are the paradoxes of the Pelagian heretikes c. but I pray thee tell me how can this redemption be vnderstood if he doe not redeeme from euill which redeemed Israel from all their sinnes for wheresoeuer we make mention of redemption there also is vnderstood a ransome and what is that but the precious blood of the imma●ulate lambe Christ Iesus and concerning this ransome why should we aske any other wherefore it was giuen let him that gaue the ransome let him that paid the price make the answere This is saith he my blood which is shed for many for the remission of sinnes Proceede I pray proceede and as you say in the Sacrament of our Sauiour men are baptized but they are not saued they are redeemed but they are not deliuered so say you also Christs blood is shed for them for the remission of sinnes but they are clensed by the remission of no sinne They are wonderfull strange and vntrue things which you affirme * Concil Valent Anno 85● cap. 4. Concerning the redemption of Christs blood by reason of the exceeding errors which haue growne in respect thereof in so much that some euen as their owne writings doe witnesse doe hold that it was shed euen for those vngodly ones who from the beginning of the world vntill the passion of our Lord were dead in their vngodlinesse and punished with eternall damnation contrarie to that saying of the Prophet O death I will be thy death and thy sting O Hell we do decree that it ought simply and faithfully to be held and taught according to the Euangelicall and Apostolicall truth that we iudge that this ransome was giuen for them of whom the Lord himselfe saith Euen as Moses lifted vp the Serpent in the wildernesse so must the Sonne of man be lifted vp that euery one which beleeueth in him may not perish but haue eternall life So God loued the world that hee gaue his onely begotten sonne that euery one that beleeued in him might not perish but haue euerlasting life And the Apostle saith Christ was once offered for the taking away of the sinnes of many Prosper ascribes this platforme of generall Spist. ad August grace vnto the Pelagians This is saith he their very opinion and profession That Adam sinning euery man sinned and that no man is saued by his owne workes but by the grace of God in regeneration And yet that the reconcilement which is in the sacrament of Christs blood is without exception offered vnto all men so that whosoeuer will come vnto faith and baptisme may be saued and that God did foreknow before the creation of the world who should beleeue or who should remaine in that faith which

must afterward be propped and helped by his grace and that hee predestinated them vnto his kingdome who being freely called he foresaw that they would be worthie of election and that they would depart out of this life making a good end And that therefore euery man is prouoked to beleeue and doe good by godly institutions that no man may despaire of the attainement of eternall life seeing that there is a reward prepared for a voluntarie deuotion The difference I confesse consists in this that the Pelagians doe either wholly ascribe vnto nature the abilitie to do well or else partly to nature and partly to grace but this platforme ascribeth all things wholly vnto grace which indeede is very right but whilest they goe about to ordaine vniuersall grace they doe not free themselues but are rather more entangled For most true is that saying of Peter Martyr Whilest these men make grace so common to all they turne grace into nature And I would willingly Io● Com. class 3. c. 1. be certified whether they who haue receiued this grace be regenerate or no if they be regenerate then all men are regenerate if they bee not regenerate then haue all men power to beleeue and to attaine saluation if they will yea euen whilest they remaine vnregenerate But this power if it bee in man before his conuersion will not differ much from nature And if so be that grace extend as farre as nature wee must not pray more for grace than for nature neither neede wee any more pray for the conuersion of vnbeleeuers because it is in their owne power by reason of generall grace to be conuerted if they will Prosper also ascribeth this platforme to the Pelagians in these verses Lib. car de ingratis Thus we determine of that grace that makes Vs Gods owne people and to him full deere But yee affirme that no man it forsakes But that the world from sinne it freeth cleere And passing none doth proffer meere saluation To all without exception yet they come Guided by their owne list to this vocation And motions of the mind directing some To the embracing of that offred light Which vnto all that will doth cleere the sight But afterwards he condemneth it in this sort Le ts see how you can prooue that Christ his grace Prossers Gods kingdome and true blessednesse To all men borne letting none ouerpasse To Whom it granteth not this happinesse Whē euen at this time thorough the whole worlds frame And compasse of the earth wherein we liue Christ Gospell is not knowne nor yet his name I cannot say but that he could it giue Euen at the first to all that breathe on earth Or euer in this world receiued birth And againe he saith If no man bee whom he will not redeeme No doubt but that his will shall be effected But of a greate part he makes no esteeme Who in infernall darkenesse liue reiected Now if the diuers motions of the mind And a peculiar perfect libertie Doe make a different cause to all mankind Gods will most free from inabilitie Either receiueth strength from humane pleasure Or wanteth strength when will attaines that treasure And againe hee answereth the Pelagians who say that by willing it wee are able to attaine Gods grace or else to resist it by nilling it after this manner How falls it out that this almightie grace Which saueth all reiects the worke it wrought When neither cause condition time nor place Can for a hindrance thereunto be brought And againe What would you say when you doe plainely see How Christ his grace in twins a difference makes And those who at one time conceiued be And whom the world into her bosome takes It doth distinguish granting one heauens blisse The other Hell where griefe and horror is To say the will directs you speake amisse And againe No man can hold them iustly culpab●s Or guiltie of this sinne to whom Gods might Did neuer shew it selfe so fauourable As to appeare no not in glimmering light Faustus the Semipelagian accused the Lib. 1. de lib arb cap. 19. Catholiques in that they said that our Lord Iesus Christ did not take vpon him mans flesh for all men nor died generally for all And on the other side the Catholiques accuse the Pelagians in that they say that God repelleth none from eternall life but is willing * Prosper ep ●d August indifferently that all men * should be saued and to come vnto the knowledge of the truth And againe that they say that our Lord Iesus Christ died for all mankind and that no man is vtterly exempted from the redemption of his blood although he leade all this his life estranged from him because that the sacrament of Gods grace appertaineth vnto all men whereby many are not therefore regenerated because they are foreknowne that they haue not a will to be regenerated and that therefore on Gods part eternall life is prepared for all men but in respect of the freedome of the will they say that they onely attaine euerlasting life who doe of their owne accord beleeue And againe they say that they will not admit of that exposition of that saying which is alledged out of Augustine which is that vnlesse bee will haue all men to be saued And againe not onely those which appertaine vnto the number 1. Tim. 2. of the faints but all men altogether without exception of any I wish also that thing were marked Hilar. epist. ad August namely that the Catholiques are accused by the Pelagians that vnder the name of predestination they did establish a certeine fatall necessitie and that they made a kind of violent preordination Which accusation hath also been laid against vs. And the like crime sheweth the like cause Lastly this platforme doth passing wel agree with that doctrine concerning predestination which is generally maintained in the schooles and Synagogues of the Papists yea verily to speake the truth it seemeth to bee borrowed euen from thence For if we well consider of the matter what else hath Pighius taught What else hath Cartharinus maintained and else at this day doe the grosse fat Monckes maintaine who imparke Gods actions in the case of predestination within these pales First say they God foresaw the natures and sinnes of all men Then prepared he Christ the redeemer Afterward he willed for the merit of Christ foreseene to bestow sufficient helpes of Grace vpon all men whereby they might bee saued through Christ And hee would it euen in this so much as in him was that all men might bee saued his will preceding Lasily he did mercifullie predestinate those whom he did see would end their liues in Gods fauour and hee did iustly reiect othersome either for originall or actuall sins in which he foresaw they would end their liues A Corolarie or addition A most certaine theoreme or vndoubted truth GOD HATH NOT REVEALED Christ vnto all and euery man The Proofes This is euident