A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.

CHAP. VIII.

Concerning Reprobation: wherein Gods doings, and the Doctrine of the Protestants, bee justified, against Objections, Cavills, and Calumnies of Adversaries.

THat there is a Reprobation, aswell as an Election, is a thing manifest: for, S. Paul saith of some: that, God hath delivered them up unto a Reprobate minde, to doe those things vvhich are not convenient, being full of all unrighteousnes, fornication, wickednes, covetousnes, maliti∣ousnes &c. Hee saith againe of some: that they bee abhomina∣ble, and disobedient, and to everie good worke reprobate. And again he saith of some, that they be men of corrupt mindes, and repro∣bate concerning the faith. Yea (if there were nothing else) the verie terme of Electing some unto salvation, importeth that there is a Reprobation, or refusal of the rest that were not Elect∣ed. For what is Election (if you well observe the force and na∣ture of the word) but the choosing or singling out of some from the rest? so that Reprobation, is the opposite or con∣trarie to Election, as Damnation is the opposite or contra∣rie to Salvation. To be a Reprobate then is nothing else, but to be refused or reiected as touching salvation, or not to bee elected thereunto. For the better understanding whereof, wee must know, that God made Adam, good and righteous,

in the beginning; but he afterward, through the temptation of the Divell, and his owne consent thereunto, fell from that his Integrity and puritie, and so all Mankind, being inclosed in his loynes, fell togethet with him and in him: for, In him all sinned, as S. Paul expreslie affirmeth, and were all by nature (thus corrupted) become the Children of vvrath, as hee like∣wise speaketh in another place. God beholding this fallen Lumpe of Mankind, who by this their sinne and transgressi∣on, had, all alike, deserved condemnation, was pleased never∣thelesse, to take & elect some of them to salvation in Christ, and to relinquish the rest, leaving them in that their sinfull estate to goe to condemnation. And therefore be the Elect (up∣on whom God was thus pleased to shew mercie) called Va∣sa misericordiae, The vessells of mercie: as contrariwise, the rest, which were not so Elected, but relinquished and reiected, that is to say, the Reprobates be called, Vasa Irae, the vessells of vvrath, fitted (as S. Paul speaketh: through their owne sinne and corruption) to destruction. So true is it, that their per∣dition or destruction is of themselves: and that the salvation of the rest, namely of the Elect, is of God, and of his meere grace and bountie. For, as the Elect, bee elected in Christ, and given to him, to bee redeemed and to bee saved from Wrath, and the curse of the Law: and bee therefore in the times appointed of God, quickened, renevved, regenerated, iustified and sanctified, and so come in the end to bee glorified: So on the other side, those that bee the Reprobates doe, after their transgression in Adam, lye dead in their sinnes▪ without being quickened, renewed, or, regenerated, and without ha∣ving anie Saviour or Redeemer appointed for them, and bee blinded in their errors, and hardened in their transgressions, untill they come at last (through their owne default) to their due and deserved iust Condemnation. For, as touching sa∣ving graces, the Elect onely have obtained them, but, the rest have beene hardened, as S. Paul expresly affirmeth. There is then a Remnant (as he againe speaketh) according to the electi∣on of grace. And consequently, not all in a generalitie be cho∣sen, but some onely. Yea, Manie bee called (externally, and by the outward preaching and ministerie of the word) but

for all that, few be chosen, as Christ himselfe also witnesseth. And for further proofe hereof, it is expresly said of some kinde of sinners, namely, of Reprobate sinners, that, it is a thing impossible that such should bee renewed by repentance: for which cause, it is also said of Esau, that, He found no place for repentance, though he sought the blessing with teares: And againe it is said of some: that they did not beleeve: yea, that, non po∣terant credere, they could not beleeve: And the reason is there yeelded: because God had blinded their eyes (by his not giving them light) and hardened their hearts (by his not mollifying of them) so that by reason of their owne naturall blindenesse and corruption (attracted to themselves by the fall of Adam) remayning unaltered, they could neither see with their eies, nor understand with their hearts, nor be Converted, that hee might heale them. Wherefore, not of Reprobate sinners, but of such as be unfained, true, and sound converts unto God and godlines, (which none be, but the Elect) is that sentence in the Prophesie of Ezechiel meant, and to be intended, which saith: that, God willeth not the death of a sinner. For if he bee not such a true convert, but a counterfeit, or one that con∣tinueth to the end in his wickednes, and unrighteousnes, shall he live? he shall not live, sith he hath done all these abhominations, but he shall die the death, and his blood shall be upon him, saith God himselfe, by the same Prophet Ezechiel, in the verie same Chapters. In those two Chapters then of Ezechiel (if you well consider them) you may readily and easilie finde two sorts of sinners to be comprised and mentioned: namely, the one sort, such as turned from their righteousnes, that is, from that course of righteousnesse and godlinesse, which they seemed at first to hold, to a course of unrighteousnesse, and ungodli∣nesse, continuing in that wicked course unto the end: such sinners, saith God in those places, shall surely die: and the other sort of sinners, such as repent and returne by a sound conversion unto God, and unto the waies of righte∣ousnesse persevering in those good & godly waies, unto the end, (which none doe, but such as be the Elect) such sinners shall not die the death, but such shall surely live, as is like∣wise said in the same Chapters. So that even by those two

Chapters, it appeareth, that God doth will the death and de∣struction of some kinde of sinners. But this is yet further e∣vident, by those wicked and ungodly sonnes of Eli the Priest: who, when their father gave them good counsell, and godly admonition, they neverthelesse, obeyed not the voyce of that their Father: because (saith the Text) the Lord vvould Destroy them. Observe well those words. Agreeably whereunto, S. Peter also, speaking of certaine, which stumbled at the vvord, and vvere disobedient, saith: that, they were thereunto even ordayned▪ Againe, speaking of certaine godlesse men, hee saith: they were as bruite beasts led vvith sensuality, and made to be taken, and to be destroyed. Wherewith agreeth that of Solomon also, in his Proverbs, saying: The Lord hath made all things for his owne sake, yea even the wicked for the day of evill. And so likewise te∣stifieth S. Iude: for, speaking of certaine ungodly men, that turned the grace of God into vvantonnesse, he saith: that, they were before of old ordeyned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to this Iudgement, or, to this condem∣nation. By all which, it is infallibly manifest, that God seeing all men to have sinned in the transgression of Adam, hath or∣dained and decreed, to permit and suffer, some of them to run on in the course of wickednesse and ungodlinesse, untill they come, in the end, to their iustly deserved destruction and perdition.

2 In vaine then, and most untruly is it obiected against the Protestants, that they make God the Author of sinnes and high time it is, for all to cease their slandering of them in that behalfe. For the Protestants in their doctrine, cleane contrariwise, doe teach, that although God decreed to permit sinne, to come into the world, yet he never made it, nor was the Author or worker of it: yea God made man good at the first; yea, all things that he made, were in their creation, very good, as is expressely written in Genesis. The corruption of man, and the sinne that came unto him, was brought in, and procured another way, namely, after his creation, by the per∣swasion and temptation of the Divell, that subtill Serpent, and by mans will consenting thereunto, as is likewise decla∣red in Genesis: so that, not God, but the Divell, and man to∣gether, consenting to that temptation and perswasion of the

Divell, were the Author and efficient cause of sinne in man, at the first, and so continue Authors and workers of sinne in men unto this day. And therefore is it said: that, Sathan en∣tred into Iudas Iscariot, to stirre him up, to betray Iesus. And likewise doth S. Iames write thus: Let no man say vvhen he is tempted; I am tempted of God, for God cannot be tempted vvith e∣vill, neither tempteth he any man, &c. Yea it is the Divell, even that wicked Spirit, That vvorketh in the children of disobedience, as S. Paul witnesseth. And againe he saith: that, Men are en∣snared by the Divell, and held captive by him, to doe his vvill, untill such time as God set them free, and doe deliver them by his grace and power. For God doth not put, instill, or infuse wickednesse into anie, but withholdeth his graces from Re∣probates, and so they not onely sinne by reason of their owne concupiscence, and nature corrupted and depraved thorough the transgression of Adam, but doe further, by degrees, grow obdurate in their sinnes, and so in the end come to their iust condemnation. Wherefore, God appeareth to be, in sinnes committed, not a cause efficient, but deficient, or, wanting, in that he leaveth some men to themselves, and giveth not unto them, those sanctifying and saving graces which he giveth to his elect: For neither indeed is hee bound or compellable to give those graces to anie, but to whom he pleaseth, nor doe they properly, or, by his appointment, belong to anie but to the elect. It is true neverthelesse▪ that God ordereth, dispo∣seth and useth, (as lawfully hee may▪) all mens sinnes to serve his owne glorie, and good pleasure▪ And herein is his power and wisedome highly to be admired, who can thus one of the sinnes of men, and Divels, draw matter serving for his owne glorie: as likewise most admirably he made the light to shine forth out of darkenesse. How great glorie did God get to himselfe, by that proude and mightie King▪ Pharao, whose heart was so much and so long hardened against the people of God? Insomuch, that himselfe saith thus of him: For this cause, have I appointed thee, to shew my power in thee, and to declare my Name throughout all the vvorld, Exod. 9.16. Rom. 9.17. In like sort may it be said, that for this cause, God hath appoin∣ted Divels, and reprobate men, to shew his glorie by their de∣struction,

and in the meane time, to use their wickednesse to serve his owne ordinance. Sometimes, therefore, (as the Schoolemen themselves doe also say) Deus vult peccatum, n••n quatenus est peccatum, sed quatenus est poena peccati: God vvill have sinne to be done by men, not simply for the sinnes sake, but as it is to be a punishment for another sinne, formerly committed. Which point, namely, that God will sometime have one sinne pu∣nished with another, is verie evident: for God punished the Adulterie of King David, with another like sinne of Absolon his sonne, who lay openly with his fathers Concubines, and in the sight of Israel: And the Text witnesseth that God himselfe would raise up this Evill against King David; for Da∣vid did this wickednesse secretly, but I (saith God) vvill do this thing, before all Israel, and before the Sunne. In which Act of Ab∣solon therefore, it is apparant, that God had to do, though not simply for the sinne sake, yet so farre forth, as it served for a requitall, or, punishment, of the sinne and adulterie commit∣ted formerly by King David, with Vriahs wife. S. Paul saith likewise, that the Gentiles when they knew God by the cre∣ation of heaven and of earth, & of all the things which they saw visibly before their eyes: yet they glorified him not as God, neyther vvere thankefull, but became vaine in their Imaginations, and their foolish heart vvas darkened: vvhen they professed them∣selves to be vvise, they became fooles for they turned the glory of the incorruptible God, to the similitude of the Image of a corruptible man, and of birds and foure-footed beasts, and of creeping things▪ VVherefore God gave them up to their owne hearts lusts, unto un∣cleanenesse, to defile their owne bodies, betweene themselves. And he further saith: For this cause God gave them up to vile affections; for even their vvomen did change the naturall use into that vvhich is against nature: and likewise also the men left the naturall use of the vvomen, and burned in their lust one toward another, and man vvith man vvrought filthinesse, and received in themselves such re∣compence of their error, as vvas meete: For, as they regarded not to

acknowledge God, even so God delivered them up into a reprobate minde, to doe those things vvhich are not convenient, being full of all unrighteousnesse, fornication, vvickednes, covetousnes, maliciousnes, full of Envie, of Murder, of Debate, of Deceipt, &c. Where you plainly perceive, how even amongst the Gentiles, their not glorifying of the Creator of heaven & earth, as God, (accor∣ding to such knowledge of him, as by the creation of all things, they had received) was punished by divers and sun∣drie other sinnes, into which they fell and wherin God him∣selfe had an hand, so farre forth as they served for recompen∣ces, requitals, or punishments, for former sinnes committed: for it is said in the Text; For this cause, God gave them up to their owne hearts lusts &c. And againe: For this cause, God gave them up to vile affections, &c. And againe: As they regarded not to acknowledge God, so God delivered them up into a reprobate mind, to doe th••se things vvhich are not convenient, &c. In like sort it is said of some living in the daies of Antichrist, that, because they received not the love of the truth, that they might be saved, therefore God sent them strong Delusion, that they should beleeve lyes, that they all might be damned vvhich beleeved not the truth, but had pleasure in unrighteousnesse. Where you see againe, that he pu∣nisheth one sinne with another, in that he will have them, to have this strong delusion to beleeve lies, and false doctrines: For it is expressely said, that God sent this strong delusion upon them; namely, as a punishment (as it is indeed a most iust, and grievous one) for their contempt of his Gospel, & neglect of his word and truth. Sometimes againe, God permitteth a sinne to be done, for the triall & proofe of his own servants and children: as was the sinne of the Shabaeans, and Chaldaeans, in the violent taking away of Iobs goods▪ for the further tri∣all and proofe of Iobs faith, vertue, and patience: and as is the sinne of persecution, of Gods servants, for their better triall and proofe likewise; for so S. Peter declareth, & withall sheweth, that, Ita vult Dei voluntas: Gods vvill, vvill have it so. And sometimes againe, God permitteth sinnes to be done and multiplied by men, thereby to heape up to themselves wrath a∣gainst the day of vvrath, and against the day of the declaration of the iust iudgement of God, and thereby to procure to themselves

the greater damnation, as the Scriptures speake: and thus 〈◊〉〈◊〉 all Reprobates commit their sinnes. But sometime againe, did God permit a sinne, to the end, there might be a way made and opened, for declaration both of his Iustice, and Mer∣cie, toward mankinde: and thus he permitted the sinne and fall of Adam, our first father. For, if Adam had not sinned, but had alwaies remained in his estate of puritie and inno∣cencie wherein he was created, neither could Gods mercie towards anie, nor yet his iustice towards anie, have appeared in the race of mankinde: inasmuch as, where no sinne, no•• sinner is, there can be no condemnation for sinne in iustice; neither can anie mercie be shewed or exercised, but towards the miserable, and such as s••and in neede of it, and have trans∣gressed. Although therefore God made Adam good in the creation of him, yet hee made him mutably good, that is, in such an estate, as that he might possibly fall. For which cause, he gave him free-vvill, either to stand or to fall, at his owne election. So that, there was in him a possibility to fall; as also a possibility to have stood, if he had would: but the Divel temp∣ting him, and he yeelding and consenting to the temptation, he then fell, thorough his owne default, as appeareth. Wher∣upon S. Augustine saith: that, Homo libero arb••trio malè us••••, & se, & illud perdidit: Man having ill used his free-vvill, destroyed both himselfe, and it. So that now since the fall of Adam, libe∣rum arbitrium captivatum, non nisi 〈◊〉〈◊〉 peccandum valet: free vvill being captivated, i•• of no force but to sinne, as the same S. Augustine affirmeth. Againe he saith: Quia peccavit voluntas, secu••a est peccantem, peccatum habendi dura necessitas; Because the vvill had offended, there followed the sinner, an hard necessity of having sinne. And againe, he saith: that, Naturae nostrae dura necessitas, merito praecedentis iniquitatis ex••rta est: The hard necessity of our nature, arose out of the merit or desert of the before going transgression. Since the fall of Adam then (as the same S. Augustine further saith) Voluntas in tantum est libera, in quantum est liberata: Mans vvill is so farre forth free, as it is made free by God: For as hee saith a∣gaine; Hominis, non libera, sed à Deo liberata, voluntas, obsequitur: Mans vvill, not free of it selfe, but so farre forth as it is made free by God, doth yeeld obedience. But yet howsoever mans Will is now

become thus thrall, and captive unto sinne: yet is it free from constraint. And of this freedome in respect of constraint, it is, that S. Augustine is ever to be intended, wheresoever hee ac∣knowledgeth men to have free VVill: and therefore doe not mistake or misunderstand him in this point. For, indeed, it is not by forcing, violence, constraint, or compulsion, but by his sweet internall motions and perswasions, that God, ex nolen∣tibus facit volentes, of unwilling maketh men willing, as S. Augustine himselfe teacheth and affirmeth. Now, that out of the fallen Lumpe of mankinde, it was, that God shewed his Mercie to some, in Electing them to salvation, and his Iustice to other∣some, in not Electing them: this is apparant; because S. Paul saith directly, that Election is neither of the vviller, nor of the Runner, sed miserentis Dei, but of God that sheweth mercy. For which cause also, the Elect, upon whom GOD thus shewed Mercie, be called the vessels of mercy: and the rest upon whom hee shewed not this mercie, but left them (as hee then saw them) in their sinne and transgression, be said to be the ves∣sels of vvrath. But as nothing commeth to passe in this world, but what God, before the world was made, decreed and determined with himselfe, either to doe, or to permit to be done: so accordingly hee decreed and determined before the foundations of the world, to permit this sinne and fall of Adam, and thereout to make this his Election of some unto glorie and salvation, in and through Christ, and to leave the rest in their sinne unto condemnation. For, that, God did decree, or, purpose to permit Adam to fall, beside the event of it, (which doth sufficiently declare it,) it is further evident, because S. Peter also, writing to the Elect, saith: that they were redeemed vvith the precious blood of Christ, as of a Lamb undefiled and without spot: and that he, namely Christ, vvas ordeyned be∣fore the foundation of the vvorld, but was manifested in the last times, for their sakes. S. Paul likewise testifieth the same, in his Epistle to Timothy. Inasmuch then, as both these Apo∣stles doe thus cleerely affirme, that Christ was ordeyned before the foundation of the vvorld, to be, as he is, a Redeemer and Savi∣our, of all the elect, from their sinnes: (for, for this cause it was, that he had the name of Iesus, which signifieth a Saviour, gi∣ven

unto him, because hee was to save his people from their sinnes, as the Angel himselfe witnesseth): I say, seeing Christ, was thus ordeyned, before the vvorld vvas made, to be a Redeemer and Saviour of people from their sinnes; it must of necessitie be granted, that the fall of Adam was also decreed to be permit∣ted, whereby men might become sinners: for by the fall of Adam it was, and not otherwise, that sinne entred and was to enter into all mankinde. Neither, indeed, needed there, nor possibly could there have beene anie Redeemer, Saviour, or deliverer from sinne▪ unlesse sinne had first beene, and had made an entrance into the world. And therefore well doth S. Gregory say: Et quidem nisi Adam peccasset, Redemptorem, nostrum carnem suscipere nostram non oportuisset—Dum pro pecca∣t••ribus. Deus homo, nasciturus erat: That verily if Adam had not sinned, our Redeemer should not h••ve taken our flesh upon him—Sith that for sinners it vvas, that God vvas to be become man. And to the same effect speaketh also Saint Augustine, saying: that, Melius Iudicavit de malis benefacere, quam mala nulla esse permittere: God iudged it better, out of evill, to vvorke good, then to suffer no evill at all to be. And this is further decla∣red: for Saint Paul saith expressely; That the Scripture hath concluded all under sinne: that the promise by the faith of Iesus Christ, should be given to them that beleeve. Againe hee saith: That, ••ll, both Iewes and Gentiles, bee under sinne &c. that everie mouth may be stopped, and that all the vvorld might be made sub∣iect to the iudgement of God. And again, he saith: There is no dif∣ference▪ for all have sinned, and come short of the glory of God: be∣ing Iustified freely by his grace, through the redemption that is in Christ Iesus: vvhom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousnesse. Againe he saith: that, God hath shut up all in unbeleefe, that hee might have mercy on all, even upon all those, whether they were Iewes or Gentiles, whom hee so purposed to take to mercie, in and through CHRIST. By all which, you may perceive, that GOD did purpose, or, decree to permit, the sinne and fall of Adam, and for what cause and reason it was so permitted, as likewise that hee permitteth other sinnes also; in which permission of his,

his vvill is alwaies included: for against his vvill hee per∣mitteth nothing, neither can anie thing come to passe against his will, that is, whether he will, or no: But he it is that ruleth, ordereth, and governeth the whole world; & all things ther∣in, and doth, both in heaven and in earth, whatsoever he pleaseth. Yea, Bonum est ut mala sint: alioquin non s••••eret deus, ut mala sint: Non sinit autem nolens utique sed volens: It is good (saith S. Au∣gustine) that there should be evill or sinne: otherwise God would not suffer or permit it to bee: And verily, he permitteth it (saith he) not against his will, but vvith his will. Againe, hee saith: Non fit aliquid, nisi omnipotens fieri VELIT, vel sinendo ut fiat, vel ip∣se faciendo: There is nothing done, unlesse God WILL have it to bee done, either by suffering it to be done, or by doing of it him∣selfe. In like sort saith Hugo: that when God doth good, and permitteth evill, his will appeareth in both: Quoniam esse vult quod facit, aut permittit: Because he will have that to be: vvhich hee ei∣ther doth, or permitteth to be done. Deus vult esse malum, & in eo, non nisi bonum vult: God doth vvill evill to bee, and therein hee vvilleth not but vvhat is good, saith the same Hugo. For what is ill done as it commeth from men, is vvell done so far forth as God hath to doe in it, hee being the orderer and ruler of it, and the disposer of it to good uses, and ends in his purpose. And therefore doth S. Augustine say againe: that Deus quas•• dam voluntates suas, utique bonas, implet per malorum hominum voluntates malas: God doth accomplish his ovvne vvill, being veri∣ly good, by the evill vvils of evill men. Although then, God mo∣veth and ruleth all men, and their wils, affections, and acti∣ons (because in him it is, that all doe live, move, and have their be∣ing) yet is he not for all that, the Author of the pravi••ie, or wickednesse that is in those men, or in their wils, affections, or actions: no more then he that moveth, stirreth, or rideth upon a Lame Horse, or that ruleth and governeth him, can be therefore said to bee the cause, or Author of his lamenesse, or of any other his defects As touching the fall of Adam then▪ and originall sinne, you see how it was caused without anie coaction, or compulsion from God: and as touching actuall sinnes, they flowe and come from that corruption of mens nature, accrued unto them by reason of that first transgres∣sion.

If therefore anie here obiect, in defence or excuse of Reprobates, that since the transgression of Adam, they sinne necessarily, and cannot but sinne by reason of their Nature corrupted, and remaining in them, unal∣tered, and uncleansed. I answer, first, that they have drawne upon themselves, this Corruption, and necessitie of sinning, by that their fall and transgression in Adam. And secondly, although God doth not cleanse, purge, sanctifie, or purifie them, nor doth give those saving graces to them, which he doth to the Elect: yet he is not therfore to be tax∣ed, or quarrelled against: because, God is debtor to no man: but may at his owne most free pleasure, out of that fallen lumpe of mankinde, choose whom he would to salvation, and refuse whom he would, and accordingly, give, or withhold his saving graces. Thirdly, consider, that there bee also Elect Angels, aswell as Elect Men: and consequently, Reprobate Angels, aswell as reprobate men: Now the Angels, that fell from their first estate, and are become Divels, doe sinne (as all men know) necessarily, and cannot but sinne: and yet are they not therefore excused. If then a necessitie of sinning, in Divels, will not serve to excuse them: how can it serve to excuse reprobate men? wherein, the difference is ever to be remenbred, betweene necessitie, and coaction. For howso∣ever reprobate men, aswell as D••vels, doe sinne necessarily, yet doth not God force or compell them to sinne, but as they have brought sin upon themselves, through their owne de∣fault: so by reason of their depraved natures, they still sin, and that willingly, and readily, & of their owne accords, without any enforcing, coaction, or compulsion from God. Yea, fourthly, a necessitie of a thing to bee done, in respect of Gods purpose, will, and decree, doth not excuse him that doth it to an other end and purpose, as namely, to satisfie his owne lewd minde and wicked will and affection. This appeareth, and that verie specially and particularly, in Iudas Iscariot: who, together with his Complices, did nothing in that his sinfull and detestable act, of betraying Iesus, but what the hand and counsaile of God had before ordained to be done: (for so the Scripture expresly and directly witnesseth): and

yet did not this counsaile, purpose, or decree of God, excuse the sinner. For Christ Iesus himselfe saith: that, A vvoe, ne∣verthelesse belonged, to that man by whom the Sonne of man was betrayed: and that, it had beene better for that man, if he had never beene borne. Christ Iesus againe saith thus: It must needs be that offence; come: but woe to that man by whom the offence commeth. Where you likewise see, a necessitie of sinning and of offences, and yet that this will not excuse the sinner or of∣fendour for all that. God saith againe, hee would send proud Ashur (the rod of his wrath) against his people, the Ievves: so that it was Gods decree and purpose, which Ashur there∣in executed: yet because he executed this will and decree of God, with another meaning, and to another end, and pur∣pose, namely, to satisfie his owne cruell, proud, and ungod∣ly minde, therefore he, for his part, sinned and deserved pu∣nishment. The Brethren of Ioseph also, sold Ioseph into E∣gypt, and it was Gods will, providence, and purpose, that it should be so: But God had one purpose and meaning in it, and they another: for God thereby meant to provide for his Church and people, and for the good of Ioseph: and they on the otherside, did it, as being mooved with envie, and of an evill meaning toward him, and therefore were guiltie of sinne, even in their owne consciences, notwithstanding that Gods dscree and purpose was therein also executed, Shimei likewise rayled upon King David, and cursed him, and it was Gods decree and purpose that it should be so: for the Lord had bidden him to curse David, as David himselfe confessed: yet hough he therein executed the wil and decree of God, was not he therefore for his part excused; because God had one meaning in it, and he another: For God meant so to put David in remembrance of some sinne, and thereby to checke and humble him: but Shimei did it, so to satisfie his owne wicked and malicious minde, and therefore was guiltie of sinne, for which also he was afterward punished. Thus you see, I hope, that Gods decreeing, and purposing (in his own hidden coun∣sell and secret will) to permit sinnes to bee committed, will not serve to excuse sinners, sith they commit their sinnes, not to anie such end, or, with anie such minde or pur∣pose,

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as thereby to doe and performe Gods will, or any of his secret, and sacred decrees, (which be things, for that pre∣sent, unknowne unto them) but to another end and purpose, namely, to satisfie their owne lewd, licentious, and wicked wills: which is alwaies matter sufficient to make them inex∣cusable. And therefore, well may that saying of S. Bernard, be applied to a reprobate man: that, Voluntas inexcusabilem, & incorrigibilem necessitas facit: His will doth make him Inexcusable, and a necessitie of sinning Incorrigible.

3 But against this matter of Gods reprobating, or refu∣sall of anie, as touching salvation, is obiected that place of S. Paul to Timothie, where he saith thus: I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thankes be made for all men, for Kings, and all that are in authori∣tie &c. for God vvill have all men to be saved. But the meaning of these words is evident, that he will have of all sorts and de∣grees of men that shall be saved, even Kings and Princes, as∣well as of anie other sort: for of them, you see, hee specially speaketh. And so doth S. Augustine and Gregorie also expound those words. And indeede, what other sence (all circumstances of the Text being well considered) can be set upon them? For to set this sence upon them, namely, that God will have all to bee saved in a generalitie, without any exception, were directly contrarie to the rest of the Scrip∣tures, which witnesse directly, that God will have some to bee damned. Yea, if God would have all to be saved, in a ge∣nerality, what should, or can hinder, but that all, without exception, should be saved accordingly? For, who was ever able to resist his will, or to hinder the execution thereof, that it should not come to passe? Howbeit, they say, That God would, and men will not, and that this is the reason why some are damned, because themselves will not be saved. But what is this else, but to make Gods will subiect to mens will, and to be as it were, a waiting servant, and attendant upon their pleasures? so that hee shall will their salvation, when they will it themselves; and shal also nill it, when they nill it: which, beside that it maketh Gods will, as variable and mutable as mens wills, (a thing dishonourable unto him,

and untrue) it maketh also mens salvation, and damnation, to consist in their owne power and pleasures: which is as ab∣surd, as if you should say, it is in the power and will of the lumpe of Clay, to choose of what sort and fashion it shall bee, and to what use it shall bee applied, and what part thereof shall bee a vessell to honour, and what to dishonour. For a Potter hath not more full, or more absolute power, over the Clay, and the Pots which hee maketh thereout, then God hath over all Men, and Angells, and over all other his crea∣tures, to doe, ordaine, and dispose of them, and everie of them, at his owne most free and uncontrollable pleasure: as the Scriptures doe clearely testifie, often using, and as it were delighting themselves with this comparison, & resemblance. It is true, that no father hath such an high and absolute pow∣er over his Children, nor King over his Subiects, nor Ma∣ster over his Servants: the reason is apparant, because these be not the makers of their Children, nor of their Subiects, nor of their Servants, but God was the maker of them all, as of all things else: and therefore as touching this point, the cases be not like. And yet, if Children offend, it is in the pow∣er and pleasure of the father, to correct which of them hee will: or if Subiects offend, the King may punish, or pardon whom soever of them he pleaseth: and if Servants offend, it is also in the power and pleasure of the Master, to punish, or to spare whom he list. Doth it not then consist much more in the will and pleasure of God, the Creator and maker of all men, especially, after that all mankind was fallen in the transgression of Adam, to choose, or refuse whom hee plea∣sed? If then you doe but observe this comparison and simi∣litude of the Potter, which the Scripture so often useth, or some such like, wherein there is a Maker, considered, with such power and authoritie, as he hath over the thing, made by him, being the worke of his owne hands: This matter will then bee so plaine and evident unto you, as that even by light and force of reason, you will be compelled to confesse, that the thing made, is ever subiect to the will, ordering and disposing of him that is the maker, and not the maker, to the will of the thing made. And even this doth also S. Paul

himselfe acknowledg and teach in this verie particular mat∣ter, and thereupon he further saith expresly of God: that He hath mercie upon whomsoever he will, and whomsoever he will he hardeneth. And againe hee saith, that God spake thus: I vvill have mercie, on whomsoever my pleasure is to have mercie: and I vvill have compassion on whomsoever my pleasure is to have compassion. So then (saith he againe) it is not in him that vvil∣leth, nor in him that runneth, but in God that shevveth mercie. By all which is most manifest, that this great matter concer∣ning the salvation and damnation of men, consisteth not in the will and pleasure of men, but in the will and pleasure of God, and in his ordering and disposing. Would you have this matter yet further declared? then call to your remem∣brance what is written of Esau: namlie, that he would have inherited the blessing, and yet was reiected, for he found no place to repentance, though he sought the blessing with teares. Here you see, that Esau would faine have inherited, and fought it even with teares, and yet was reiected, and had this speciall grace of a true repentance not yeelded unto him. Againe, did not wicked Balaam desire to die the death of the righteous, and that his last end might be like his? Moreover, did not the foo∣lish Virgins, aswell as the wise, desire to enter in, unto the Wedding, and say: Lord, Lord, open to us, and yet were ex∣cluded? Againe, doth not Christ Iesus himselfe say to some: Yee shall se••ke mee, and yet yee shall dye in your sinnes, and whe∣ther I goe, thither can yee not come? And againe, doth he not say thus? Strive to enter in at the straite gate: for manie, I say unto you, shall seeke to enter in, and shall not be able. You see then, that manie and sundrie persons, would attaine to the everlasting felicitie of Gods people, and to a most blessed happinesse, and salvation, and yet cannot, because God will not, as ha∣ving otherwise ordayned of them: And so againe witnesseth S. Paul, saying thus: Israel hath not obtained that he sought: but the Election hath obtained it, and the rest have beene hardened. Againe, Yee beleeve not (saith Christ to some) because yee are not of my sheepe. And againe it is written Crediderunt quotquot erant ordinati ad vitam aeternam: Onely so many beleeved as vvere ordained to eternall life. And therefore also is this faith called,

fides Electorum Dei, the faith of Gods Elect, as being proper & peculiar unto them. Againe, it is written of some people: that, To them it is given, to know the mysteries of the kingdome of heaven, but to others it is not given. Yea and Christ Iesus him∣selfe speaketh thus unto God his Father, saying: I give thee thankes, O Father, Lord of heaven and earth, because thou hast hid th••se things from the vvise, and men of understanding, and hast ope∣ned them, unto Babes: It is so, O Father, because such vvas thy good pleasure. Againe, it is written of some: that, The Gospel and vvord of God preached unto them, and which they heard, pro∣fited them not: why? because it vvas not mixt vvith faith in them that heard it. Which faith is Gods gift, and bestowed where hee pleaseth. Againe it is written: that at the word and preaching of Christ Iesus, and most wonderfull and mightie Miracles, which hee did, manie beleeved, yet some beleeved not: yea, They could not beleeve, saith the Text. Againe, it is written of some men: that they have such hardnesse of heart, that it is a thing impossible for them to be renewed by repentance. And what is the great and supreme reason of all this diffe∣rence amongst men, but this, that some are Elect, and some Re∣probate, some are ordeyned to salvation, and some to damna∣tion, and according to that diversitie of men, God either gi∣veth or withholdeth his saving graces?

4 It is a thing well knowne to all true Christians, that none can be saved, unlesse they have an unfained and heartie repentance, and a true and lively faith in Christ Iesus (which is alwaies accompanied with a care to walke in Gods waies, and in obedience to his commandements). Now, this repen∣tance, and faith, be both the gift of God, and be not in mens powers to have them at their owne commands, or at their owne wills and pleasures, and consequently it must be gran∣ted, that Mens salvation doth consist, not in their owne wills and pleasures, but in Gods will and pleasure. That, Repen∣tance, is the gift of God, S. Peter and the rest of the Apostles expressely witnesse, affirming that it is God that gave repen∣tance to Israel, and remission of sinnes. And so againe doth S. Paul expressely declare: that, Repentance is the gift of God. Therfore is it said also in the Lamentations of Ieremy: Turne

thou us, O Lord, unto thee, and we shall be turned: And likewise in the prophecie of Ieremy, thus: Convert thou mee, and I shall be converted. And that, Faith also, is the gift of God, the Scrip∣tures doe cleerely witnesse. For which cause, S. Paul saith ex∣pressely: that, Not by vvorkes, but by grace, men are saved, through faith: and that they have this faith, not of themselves: for it is (saith he) the gift of God. Seeing then that none can be saved without this faith, and, repentance: and that faith, and re∣pentance, be both the gift of God, and that men have them not of themselves, nor within their owne power, it must of necessitie be granted, that mens salvation consisteth not in the power & will of men, but in the power and will of God, who is the giver of those saving graces. Where, withall, you may perceive, how erroneous and false, that doctrine and conceit of mens free-will is, as touching things celestiall and divine. For, what freedome of will, in things appertaining to Gods service and kingdome, can he have, that is ensnared by the Divell, and held captive by him, to doe his will, (as Saint Paul speaketh), untill it please God to deliver, and set him free? Or, what freedome or forwardnesse hath anie man (since the fall of Adam, and mans nature corrupted and depraved by that meanes) to come unto God, or godlinesse, of his owne naturall powers, and abilities, especially when Christ Iesus himselfe also saith thus; No man can come unto mee, except the father which sent mee, doe draw him? For, if he must be drawne before he can come (as here it appeareth that hee must) it sheweth that hee hath backwardnesse enough, but no for∣wardnesse, at all, of himselfe to come unto God. And this a∣gaine the Scripture witnesseth, in Gen. 6.5. and Gen. 8.21. that (untill God worke in a man) the imaginations of the thoughts of his heart, be only evill continually. And so also witnesseth S. Paul, saying (in 2. Cor. 3.5.) that vvee are not sufficient of our selves to thinke any thing, as of our selves, but our sufficiencie is of God. Yea S. Paul saith further expressely: that, The naturall man percei∣veth not the things of the spirit of God: for they are foolishnesse un∣to him; neyther can he know them, because they are spiritually di∣scerned. If the corrupt naturall man cannot so much as per∣ceive or understand the things of God, untill hee be enlightned

by Gods Spirit, and have received from him supernaturall grace, how can he possibly will, or affect those things, which he understandeth not? For the understanding power or fa∣cultie, must goe before, as being the directer of the will and affections. Againe, doe not the Scriptures require, the old man to be put off, and the new man to be put on? and men to be regene∣rate and borne anew? to become new creatures? to be enlightned? to be changed by the renewing of their mindes? and such like? What doe all these phrases and manner of speeches, declare, but that mans nature, since the transgression of Adam, is hor∣ribly polluted, defiled, and corrupted, and that they have, now none of these supernatural qualities, within them, by ver∣tue of their owne natural powers and abilities? S. Paul a∣gaine, directly sheweth, that these and all other good graces and Christian vertues, whatsoever, be wrought in a man by Gods spirit, and be the fruits of the same his spirit. And S. Iames also teacheth the same, as likewise all the rest of the Scriptures doe▪ Yea, S. Paul saith expressely: that Men are dead, through their sinnes and corruptions, untill they be quickned and made alive by the operation and working of God, with∣in them. If then since the fall of Adam, we be all Dead men, in respect of our owne selves, untill God by his spirit, worke in us, to quicken us: it is cleere, that in respect of our owne na∣tural abilities, wee have no more power to come unto God, then a dead man hath power in himselfe, to rise againe, or to walke, stirre, move, go, or to doe anie action of life: for which cause also, Regeneration, is called The first resurrection, Rev. 20.6. It is true, that men have an understanding, and a will: but to understand well and rightly, the word of God, and things perteyning to Gods kingdome, or to will and affect the same divine things, commeth not from men, but from God, who enlightneth that their understanding which was before darke, and maketh their will and affections enclined and to consent unto godlinesse, which were before perverse, and en∣clining another way. And therefore doth S. Paul say againe, most plainely, thus: It is God, which vvorketh in you, both the vvill, and the deed, even of his owne good pleasure. Agreeably whereunto, God himselfe also speaketh thus: A new heart

vvill I give you, and a new spirit vvill I put vvithin you, and I vvill take away the stonie heart out of your body, and I vvill give you an heart of flesh, that is, a soft and mollified heart, and I vvill put my spirit vvithin you, and cause you to vvalke in my Statutes, and ye shall keepe my Iudgements, and doe them. Where, likewise you see, that Gods working, and grace, doth frame & make mens wills and affections good, before they have anie goodnesse in them, or readinesse to obey him, and before that they can give consent to his motions or walke in his wayes. And thus is it a thing evident, that Gods Love, and good Will, toward us, is antecedent, and goeth before our love and good affecti∣on toward him: for so Christ Iesus himselfe also witnesseth, saying; Yee have not chosen mee, but I have chosen you. And so also witnesseth S. Iohn, saying expressely: Herein is love, not that vvee loved God, but that he loved us, and sent his Sonne to be a reconciliation for our sinnes. And againe he saith expresly: VVe love him, because he loved us first. Now then seeing it is mani∣fest throughout the whole course of mens salvation, that Gods love, and his good will, and working, is first, precedent, and goeth before all good wills and loves of men, toward him againe: and that mens good wills, consents, loves, and af∣fections, towards him, are caused, wrought, and procured, by himselfe, and come in the second place, as a thing following after: it must needs be granted, that Gods will, doth not de∣pend upon mens will, as an attendant thereupon, to follow it; but contrariwise, that mens will doth depend upon Gods will, for him to order, frame, and dispose it, as pleaseth him. And therefore you now perceive, I trust, that this great mat∣ter of Salvation▪ dependeth not upon the will of men (for if it did, who would be damned?) but upon the will of God, who giveth those his saving graces of a lively faith, and of a true Christian repentance and conversion, to whom hee pleaseth. For as S. Paul saith againe expressely: Hee doth all things ac∣cording to the counsell of his owne vvill. Howsoever then men are bidden in the Scripture to repent, convert, return, to walk in Gods wayes, and to keepe his commandements, and such like; yet thereupon it followeth not, that men have free will and power of themselves, to doe these things: for it is before

proved unto you, that it is God, that by his grace, and spi∣rit, working in men, maketh them both willing, and able, to doe these things, and to consent to his divine motions, be∣fore they can doe it. Yea, albeit they are bidden to choose life: yet it is God that must teach and direct them, before they can make a right choyce in that case: And therefore doth the Psalmist say, Shevv mee thy vvaies, O Lord, and teach me thy pa••hes: Lead me forth in thy truth, and teach me: for thou art the God of my salvation: And againe he saith: VVhat man is he that feareth the Lord? Him will he teach the way that hee shall choose. But to conclude, How can mens salvation depend upon their owne wills, when as long before they were borne, or had anie being in the world, or anie will at all, they were (with GOD, and in his counsell, determination, and purpose) elected thereunto, namely, even before the foundati∣ons of the world: as the Scriptures doe clearely and directly testifie?

5 But then they further obiect, that S. Paul saith thus: VVhom God foreknew, them hee did predestinate &c. moreover, whom he predestinated, them also he called: and whom hee called, them also he iustified: and whom he iustified, them also he glorified. Here Gods foreknowledge is mentioned, as going in order, before his predestination: and this his foreknowledge (say they) sheweth, that God did foresee, and foreknowe, what men would bee, and what workes and merits they would doe, when they should be living in this world, and that ac∣cording thereunto he made his predestination: and so they make, not Gods will and pleasure, but mens future wills, workes, and merits, so long before foreseene, & foreknown, the Cause of Gods predestinating them to salvation. It is true in verie deed, that God did foresee, & foreknow, what men would and should bee, as likewise hee foresaw, and fore∣knewe whatsoever was afterwards to happen or bee in the world: but thereupon it followeth not, that the good workes of men which hee so foresaw, and foreknew, were the original and antecedent cause of his Predestination of them to eternali life: for they might be a consequent, and an effect of his predestination of them, for all that, (as indeed

they were) and not the Cause. For Christ himselfe saith: They vvere ordained, to this end, to bring forth fruite, and that their fruite should remaine. And so also testifieth S. Paul: that they bee Gods vvorkemanship, created in Christ Iesus, unto good vvorkes, vvhich God had before ordained, that they should vvalke in them. Neither could God foresee, or foreknow, any me∣rit of salvation to bee in mens workes, whereto no such me∣rit belongeth: Neither could hee foresee, or foreknowe, any free or foreward Will in men, after the fall of Adam, of their owne naturall abilities, for the walking in the waies of God, as is also before declared. But this he might, and did, indeed, foresee, and foreknow, namely, the fall of Adam, whereby all mankinde was (in respect of themselves) most miserable wretches, liable to the wrath of God, and eternall condem∣nation: Hee did also foresee, and foreknow, Christ Iesus his Incarnation, Passion, Satisfaction, Righteousnesse, and Obedience, and that he should be the Saviour and Redeemer of all his Elect, For which cause it is said by S. Paul: That they which bee Elected, were elected in him, that is, in Christ, the mediatour, and their head, and appointed Saviour, and Redeemer: who being the second Adam, did interpose him∣selfe, and as their suertie, did undertake for them, to answer whatsoever Gods Iustice, would demaund to be performed by him, in their behalfe. And as for the rest which were not Elected to salvation, but refused, they being not so beheld, nor considered in Christ, but as being out of him, (and conse∣quently, as they were, in, and after the transgression of the first Adam) they lye still in that their most wofull estate, as▪ having no Suertie to undertake for them, nor Saviour, ap∣pointed to deliver them from the wrath and curse of God, to them, for their sinnes, in his Iustice belonging. And there∣fore doth the Scripture speake in this sort of them: namely, that, The vvrath of God abideth upon them, as being never ta∣ken away in Christ. And as they were borne in sinne, and live in sinne, so Christ Iesus himselfe saith: that they die in their sinnes. So that they never had, nor shall have remission of their sinnes, nor deliverance from the curse and wrath of God, through the death and satisfaction of Christ Iesus.

6 For wheras some here obiect, that Christ died for all, in a generally, the Schoolmen answer it with a distinction, name∣ly, that Christ died for all, sufficienter, but not efficienter, that is, sufficiently, but not efficiently, that is to say, his death, (in respect of the greatnesse, vvorth, and value of it, hee being the Sonne of God, aswell as Man) was sufficient for all in a gene∣ralitie, and is therefore propounded as a salve to all if all can take hold of him, and apply him unto themselves as a Savi∣our, by a true and lively faith: But because all cannot doe this, (for none have this true, lively, and iustifying faith, but Gods elect onely) therefore he died efficiently, that is, his death was effectuall and beneficiall only to Gods Elect. Wher∣fore also well doth he distinguish, whether it were Augu∣stine or Prosper: Qui magnitudinem pretii, distinguit a proprieta∣te redemptionis: vvhich distinguisheth the greatnes or sufficiencie of the price, from the proprietie of redemption. Agreably where∣unto S. Ambrose likewise saith: that, Etsi Christus pro omnibus passus est: specialiter tamen pro nobis passus est, quia pro Ecclesia passus est: Although Christ suffered for all, (excluding none from the benefite of his death, if they beleeve in him) yet specially, or in a speciall manner, hee suffered for us that doe beleeve in him, because for his Church it was that hee suffered. And so likewise testifieth S. Hierome: that Christ gave his life, a re∣demption, not for all, but for manie, that is, (saith hee) for them that beleeve. In like manner doth S. Paul say: that, God gave him to death for us all: that is, for all Gods elect, where∣of hee was one: For so also S. Augustine interpreteth it (in Ioh. tract. 45.) Pro nohis omnibus tradidit illum, Sed pro quibus no∣bis praescitis, Praedestinatis, Iustificatis, Glorificatis: Hee gave him to death, for us All: But for vvhich Vs? namely, for them (saith hee) vvhich are the foreknovvne, the Predestinate, the Iustified, and the Glorified persons. Againe, in the Epistle to the He∣brevves, it is said, that, Christ, Tasted death for all: but in the verses that follow, he sheweth the speciall meaning of those words, viz. that those All, vvere sanctified persons, the bre∣thren of Christ, the Children vvhich God had given him, and the Children which hee, by that his death, and passion, was to bring unto glory: For which cause, he is also there called, the

Prince of their salvation. In like sort it is said in the second E∣pistle to the Corinths▪ that Christ dyed for all: but in the words following, he explaineth the matter, and sheweth, that hee died for all such, as finding themselves dead in themselves, should afterwards live, not unto themselves, anie longer, but unto him that died for them, and rose againe: which kinde of god∣ly and new life, none doe live, but the elect onely. Againe, in his Epistle to the Thessalonians, he speaketh thus: God hath not appointed us unto wrath, but to obtaine salvation, by the meanes of our Lord Iesus Christ, which dyed for us. Observe here like∣wise, that he maketh Christ Iesus, in a speciall and peculiar manner, to die onely for those which bee appointed to ob∣taine salvation, by the meanes of him, and not for the rest, which were appointed unto Wrath: for he there manifestly distinguisheth betweene those two sorts of people. Againe, S. Paul in his Epistle to the Ephesians, speaketh thus: Hus∣bands love your vvives, even as Christ loved the Church, and gave himselfe for it. Where you see also, that he appropriateth the benefit of the death of Christ, to his Church, which he so en∣tirely loved. Yea, Christ Iesus himselfe affirmeth the same, saying: that, Hee is that good Shepheard, which giveth his life for his Sheepe. And againe hee saith: Greater love hath no man then this: that a man bestovv his life for his friends: yee are my friends, if yee doe whatsoever I command you. By all which ap∣peareth, that Christ, in respect of the proprietie of redemp∣tion, gave his life, and died onely for his Church, for his Sheepe, for his Friends, that would obey him: which is as much to say, as that hee died specially and properly for the Elect. Yea, he was, in Gods purpose, intended, and orday∣ned to come into the world, for the redemption of the Elect. So S. Peter likewise testifieth directly: for writing his Epistle to the Elect of God (1. Pet. 1.2.) he saith: that, They were redeemed with the pretious blood of Christ, as of a Lambe undefi∣led, and without spot: and hee there further saith expresly: that, Christ was ordained before the foundation of the world, but was declared in the last times for their sakes. Where you see it precisely affirmed, that Christ was ordained to come, and did come into the world, for the Elect sake. And so also

doth S. Paul declare, in his Epistle to Timothy. And this like∣wise doth Esay shew, in his Prophesie, saying; Vnto us a Childe is borne, & unto us a Son is given, that is, unto the Church and people of God, of which number the Prophet was one, that so speaketh. Againe, S. Paul, writing to the Church and people of God, distinguishing them from the rest, saith thus unto them: Yee are not your owne, for yee are bought with a price: Therefore glorifie yee God, in your bodie, and in your spirit, for they are Gods. Againe, in the Acts of the Apostles, it is said to bee, The Church of God, which Christ hath purchased with that his blood. Yea, this is so evident, that by the All, for whom Christ died, is, in respect of redemption and remissi∣on of sinnes, meant all the elect onely, that for the clearer illustrating of it to be so, the Scripture it selfe often useth in stead thereof, this word, Manie: As in the Gospell accor∣ding to S. Matthew, Christ Iesus himselfe saith thus: This is my blood of the nevv Testament, that is shed for manie, for the re∣mission of their sinnes. Againe hee saith: The sonne of man came not to be served, but to serve, and to give his life a redempti∣on for manie. Marke that in both those places, he saith, That he gave his life to be a ransome or redemption, not of all in a generalitie, but of Manie, that is, as I said before, of the Elect onely. So likewise it is said in the Epistle to the He∣brevves: Christ vvas once offered, to take avvay the sinnes of ma∣nie. And againe it is said by S. Paul: that, By the ••bedience of one (namely of Christ) manie shall be made righteous. And so a∣gaine it is said in Daniel: that, The Messias should be slaine, and that he should confirme the covenant vvith manie. But beside all this, S. Paul speaketh yet further, verie plainely, thus: God setteth out his love tovvard us, seeing that vvhilst vvee vvere yet sinners. Christ died for us: much more then being novv iustified by his blood, vvee shall be saved from vvrath, through him. Ob∣serve here, first, that he saith, Christ died for us, that is, for us that be of Gods Church and people, for he speaketh in the person of them, and in their behalfe: and secondly, observe, that he maketh this an argument (as it is indeede) of Gods great and speciall love towards them, that he sent his sonne to die for them: what can be more plaine to shew, that, in

Gods purpose & intention, Christ dyed, not for the redemp∣tion of all in a generalitie, but of the Elect only, whom he so especially and entirely loved? In like sort testifieth S. Iohn, saying: In this appeared the love of God toward us (marke still that word, Vs) that God sent his onely begotten Sonne into the vvorld, that vve might live through him. And againe he saith: Herein is love, not that vve loved God, but that he loved us, and sent his Sonne to be a reconciliation for our sinnes. Here you likewise see, that the sending of his sonne is an effect and argument of his most deare and speciall love toward his Church and people. If then this be (as indeed it is) an argument of such high, spe∣ciall, and incomparable love, in Christ, to give himselfe to death, and likewise in God his Father, to send him into the world to that end, and that this special and incomparable love belongeth onely to the Elect, it must needes be granted, that Christ his death, being an argument of such unspeakea∣ble and especial love, was only for the Elect, in Gods intenti∣on and purpose: for those onely be the men whom he so en∣tirely and unspeakeably loved, and not the other. But consider what Saint Paul yet further writeth, saying thus: Blessed bee God even the Father of our Lord Iesus Christ, vvhich hath blessed us vvith all spiritual blessings, in heavenly things, in Christ, as hee hath chosen us in him, before the foundation of the vvorld: that vvee should be holy and vvithout blame before him in love. VVho hath predestinated us to be adop∣ted through Iesus Christ, in himselfe, according to the good pleasure, of his owne vvill, to the praise of the glory of his grace, vvhereby hee hath made us accepted in his bloud: by vvhom, vve have redemption, through his bloud, even the forgivenesse of sinnes, according to his rich grace, vvhereby he hath beene abounding toward us. In which words you may againe perceive, that those onely that were Elect before the foundation of the world, be the men that be there said to have redemption through Christs bloud, even the forgivenesse of sinnes: and that for these two incompa∣rable benefits, namely of their Election before the foundations of the world, and of their Redemption through the bloud of Christ, they can never blesse God sufficiently, nor yeeld him sufficient thankes. Yea, the Redemption, which Christ by

his bloud hath purchased for anie, is an Eternall Redemption, as the Epistle to the Hebrewes expressely affirmeth it: and therefore if all in a generalitie, aswel bad, as good, and Repro∣probate aswell as Elect, should have redemption by the death of Christ, it should be an Eternall redemption, (as here you see) even an everlasting discharge and forgivenesse of all their sinnes, and so then should none be damned at all, but all, aswell one sort as another, should be saved: which if it be grosse and ab∣surd, false and untrue; that also must be held grosse, absurd, and untrue, whereupon this followeth. But consider yet fur∣ther, that the bloud of Christ Iesus, the Sonne of God, is not dumbe, dead, vaine, idle, or ineffectual bloud, but it is ever po∣werfull and effectuall, to all those for whose benefit it was in∣tended to be shed: and therefore, beside that, it is called by S. Peter, precious bloud, or the bloud of price, and value, whereby Gods Church and people were bought and purchased, it is further said in the Epistle to the Hebrews, to be speaking blood, and that it speaketh better things then that of Abel. For, indeed, the bloud of Abel, spake and cried for revenge against a Male∣factor: but contrariwise, the bloud of Christ, speaketh for mercie, peace, love, reconciliation, and attonement, towards sinners, and malefactors. Yea the bloud of Christ hath these vertues, attributed unto it, namely to clense from all sinne, to reconcile, to iustifie, to sanctifie, and to save sinners. Seeing then the bloud of Christ is of that great force, vertue, and ef∣ficacie, and that none are cleansed, from their sinnes, reconci∣led, iustified, sanctified, and saved, but the elect onely, it is ap∣parant, that, that so precious, prevalent, powerfull, and saving bloud of his, was shed for the redemption of the Elect only, and not of the Reprobate. And therefore doe the Saints and elect people of God, in the Revelation, sing this Song, unto that Immaculate Lamb, Christ Iesus, saying thus: Thou art vvorthy to take the Booke, and to open the seales thereof, because thou vvast killed, and hast redeemed us, to God, by thy bloud, out of every kinred, and tongue, and people, and nation. Yea, by the efficacie and ver∣tue of Christ his death, his buriall, and his resurrection, it is, that Gods elect dye to sinne, and burie sinne, and be quickned, and rise to newnesse of life: which thing Reprobates cannot

doe. Againe, it appeareth, that Christ in his death, suffering, and satisfaction, which hee made to the law, and to Gods wrath and iustice, bare the person only of the Elect, to cleere and set them free: insomuch that of them only, it is said, that they be In Christ, and that they vvere circumcised ••n him, or in his circumcision: that they dyed together with him in his death: that they rose together with him in his resurrection: that they ascended with him into heaven, and there sit vvith him in heavenly places. By all which manner of speeches, it is evident, that the Elect, and Elect onely, be accounted his mem∣bers, and knit, and conioined unto him. Yea such is this neere coniunction and union, betweene Christ the head, and the Elect his members, that considered together, they be cal∣led, verie Christ, by S. Paul. And therefore it is apparant, that the Reprobates, which are to bee damned, were never In Christ Iesus, nor made satisfaction to Gods Iustice in him, for their sinnes, nor died with him, nor rose againe with him, nor ascended with him into heaven, nor have anie union or com∣munion with him. And this is further yet more evident by this, that Christ Iesus himselfe doth directly disclaime all Re∣probates, in the praier which he maketh in the behalfe of all the Elect, which his Father gave him, saying thus: I pray for them: I pray not for the vvorld: but for them vvhich thou hast gi∣ven mee, for they are thine. Observe this well: for here you see that Christ praieth and maketh intercession onely for the e∣lect, and utterly disclaymeth to pray for the world, that is, for the Reprobates of the world. Sith then the Reprobates have no part nor portion in the praier and intercession of Christ: by what right shall they have anie part or portion, in his death or sacrificing himselfe, upon the Crosse? For the Priesthood of Christ, consisteth, chiefly, in these two points: namely, in his oblation or sacrificing of himselfe upon the Crosse, & in his prayer or intercession: and seeing the Repro∣bates never had nor have anie interest in the one, neither can they have in the other. And therefore also, is Christ recorded to be an High Priest, only to the house of God.

7 But against this is obiected, that of S. Iohn, where hee saith thus, of Christ: Behold the Lambe of God vvhich taketh a∣way

the sinnes of the vvorld. Howbeit, you are to understand, that the word, vvorld, as it is sometimes taken, for the Repro∣bates in the world, as in that speech of Christ before going, where he saith: I pray not for the vvorld: (and in other places likewise): so it is sometimes also taken in the Scriptures, to signifie Gods elect in the world. As for example, in the Go∣spel according to S. Iohn, it is said thus: God so loved the world (namely, the Gentiles as well as the Iewes,) that he gave his on∣ly begotten Sonne, that vvhosoever, (whether Iew, or Gentile,) be∣leeveth in him, should not perish, but have everlasting life: for God sent not his Sonne into the vvorld, that he should condemne the world, but that the vvorld through him should be saved. Here, by the World which is to be saved▪ cannot be understood anie Re∣probates, but Gods elect onely; for they onely be those that are to be saved, through him. For as for such as be Repro∣bates, all men know that they are to be damned, and not to be saved. And therefore also doth S. Augustine so expound that place. Againe, S. Paul saith: that, God vvas in Christ recon∣ciling the vvorld unto him▪ not imputing their sinnes unto them, and hath committed unto us the vvord of reconciliation. Where likewise by this word (World) are meant onely Gods elect in the world: inasmuch as they onely be those blessed ones, which be reconciled unto God, & which have not their sinnes imputed to them: For, as for the Reprobates, they are the ac∣cursed ones, and were never reconciled unto God, but have their sinnes imputed unto them, and charged upon them, and for which therefore they are condemned in the end, to everlasting torments. And so doth S. Augustine expound that place also. Againe, S. Iohn saith thus: Hereby know vvee that vve dwell in him, and he in us, because hee hath given us of his spirit, and vvee have seene and doe testifie, that the Father sent the Sonne to bee the Saviour of the vvorld. Here likewise, by the World that is to be saved, cannot be understood Reprobates, but Gods Elect onely: because to these onely is Christ a Sa∣viour, and to these onely doth salvation belong. And so a∣gaine S. Iohn saith: that, Christ is the Reconciliation for our sins, and not for our sinnes only, but for the sinnes also of the vvhole

world: that is, not only for the sinnes of Gods people, which then lived in the daies of S Iohn, whereof himselfe was one, but for the sinnes of all Gods elect, wheresoever, or whenso∣ever living, from the beginning of the world, to the end thereof. And so doth S. Augustine againe expound that place likewise: And in this sence, it is, that the word, vvorld, is u∣sed by S. Iohn, in the place before obiected, where he saith: that, Christ is the Lambe of God, that taketh avvay the sinne of the vvorld, that is to say, of all Gods Elect in the world, at what time or age soever they lived, from the beginning of it, to the end. Neither in this case can the reprobates complaine of anie iniustice offered them, from God: because, Mankinde being fallen from that integritie wherein he was created, it was in Gods power and pleasure, to provide a suertie and Sa∣viour, for whom hee would, and to shew mercie to whom he would, and to withhould his mercie also from whom hee would. As likewise, if divers have committed treason or rebellion in a kingdome against their King, it is in the pow∣er of the King, to shew mercie, and to give a pardon to whom he will, and to withhold his mercie and pardon from such as he pleaseth, and to leave them in their offences unto condem∣nation, and to be executed.

8 Now then (the former point being cleared) let me re∣turne, and come to answere more succinctly, to that text be∣fore alledged, where S. Paul saith: VVhom God foreknevv, them he predestinated &c. First, it is evident, that he with approba∣tion foreknevv the Elect in Christ Iesus, their appointed Sa∣viour, but the reprobate, he never knew in that manner, but as being extra Christum, out of Christ, and consequently, as they were in their transgression, by, and after the fall of A∣dam (wherein they bee liable to condemnation) having no suertie, or Saviour for them prepared or appointed. Second∣ly, when he there teacheth, that Men were predestinated ac∣cording to Gods foreknowledge: The same S. Paul▪ to de∣clare and expound those words, saith in another place: that they vvere predestinate according to his purpose: by conferring of which places together, you may easily perceive, that by Gods foreknovvledge, his purposing to predestinate those whom

he did predestinate, is understood. For (saith hee in this place to the Ephesians) Men vvere predestinate according to the purpose of him, that doth all things by the counsaile of his owne will. And againe he there saith: that they were predestinate, accor∣ding to the good pleasure of his owne WILL. Gods foreknowing of them then in this case, appeareth to bee, his fore-purposing to approove of them, and to account of them, as of his Elect and predestinate people to eternal salvation. Which may yet further appeare by the contrary, namely, by the Repro∣bates, whom hee never so foreknew▪ or knew at all, with that approbation; and therefore will hee say unto them in the last day: Nunquam novi vos &c. I never knevv you. Sicut enim quos reprobat Dominus, nescire dicitur: Ita, quos ad salutem praedesti∣navit & praeordinat cognoscere rectè dicitur: For as the Lord, vvhom he reprobateth, is said, not to knovv: so those, vvhom hee hath pre∣destinated, and preordained to salvation, hee is rightly said, to knovv, saith S. Cyril. And so saith Thomas Aquinas, that, Quos praescivit scientia approbationis, hos & praedestinavit: VVhom God foreknevve, vvith his knovvledge of Approbation: them hee did also predestinate. To come then to the point: Sunt praesciti, ut crederent: Men vvere foreknovvne that they might beleeve: saith Iustin Martyr. Non eliguntur, qui•• credituri: sed eliguntur ut credant: Men vvere not elected, because they did aftervvard be∣leeve, but they vvere elected that they might beleeve, saith S. Au∣gustine. And so saith S. Paul also expresly: that they were pre∣destinate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ to the adoption of Sonnes: vvhich adoption, or, being made the Sonnes of God, is by faith in Iesus Christ, as him∣selfe in another place directly witnesseth. And so S. Peter al∣so saith: that men vvere elected 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. unto obedience, and unto the sprinkling of the blood of Iesus Christ. Againe, S. Paul hath before told us: That God hath chosen or elected us in Christ, be∣fore the foundation of the vvorld, that vvee should bee holy, and vvithout blame before him in love: Non quia futuros tales, nos esse pr••scivit, sed ut essemus tales, per ipsam▪ Electionem gratiae: Not because he foreknevv that vve should be such, but that vvee might be such, by the verie election of grace, saith S. Augustine. By all which you cleerely may perceive, that, not foreseene, or foreknowne faith in Christ, not anie foreseene good vvorkes,

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(the fruites of the same faith) nor anie sanctitie, or obedi∣ence that men have, or performe unto God, bee the cause of their predestination to eternall life, but a consequent, and an effect of it. And this, S. Paul also, yet further and fully sheweth, where he maketh mens effectual Calling and Iustifi¦cation (and consequently, Sanctification) and Glorification also it selfe, to depend all upon this, that, God hath predestinated them. And even this predestination likewise, he maketh to depend upon his fore-knovvledge, that is, upon his fore-purpo∣sing of them, to this eternal glory in his owne secret approba∣tion of them, and Counsell had with himselfe, before the world was made. And againe S. Paul yet further declareth it, saying: that, God hath saved us, and called us vvith an holy calling, not according to our vvorkes, but according to h••s ovvne purpose and grace, vvhich vvas given to us through Christ Iesus, be∣fore the vvorld vvas. Be not these words, most plaine, direct, and expresse, for this purpose? But yet againe he saith: There is a remnant, through the election of grace: and if it be of grace, it it is no more of vvorkes: o••hervvise, grace vvere no more grace: But if it be of vvorkes, then is it no more grace, othervvise vvorke vvere no more vvorke. Yea, againe, speaking of the two Chil∣dren of Rebecca, Iacob, and Esau▪ he saith, that, the one was loved, and the other hated, and that before they vvere borne, and vvhen they had done neither good, nor evill: That the purpose of God according to election, might stand, and not of workes &c. What would you have more? For by all these Texts (and sundrie other, which might bee cited if neede were) it is a∣bundantly manifest, that not future faith, or future good workes, but the meere good pleasure and will of GOD, and his owne most free purpose, and Counsaile, had with himselfe, (otherwise termed, his fore-knovvledge) was, and is the first primarie, and original cause of mens predestination to eternal life. And consequently, you may withall perceive, that not future unbeleefe, or future bad works, but Gods owne meere pleasure, vvill, and purpose, was, and is likewise, the original cause of the Reprobation, or refusal of them, that were refused, or not elected. For the Election of the one sort from the rest▪ and the reprobation, that is, the preterition, or refusall of the

rest, that were not elected, being done, both at one time, must needs both have one and the selfe same primarie and originall cause, namely, the free and uncontrollable vvill, pur∣pose, and pleasure of the Almightie.

9 For, indeed, beside the will of God (which is ever Iust, and the highest and supreame cause of all things) what cause or reason can be shewed on mens behalfe, why God should Elect and choose that particular man to salvation, and refuse this? why he should choose Iacob, and refuse Esau? or why hee should choose Paul, and refuse Iudas Iscariot? If you answer and say, that originall sinne was, and is the cause of that difference: Doe you not consider, that Iacob had origi∣nal sinne, aswell as Esau? and that Paul had it aswell as Iu∣das? and that all the Elect have it, aswell as the Reprobate. So that if Original sinne (wherewith, all, are infected alike) had beene the cause of Reprobation, then should all have beene reprobated, one aswell as another. And this even Bel∣larmme himselfe saw, affirming that the cause why God ha∣ted Esau before he was borne, was not original sinne: for if that had beene the cause, he should for that cause (saith he) aswell have hated Iacob▪ as Esau. Yea, Gods electing of some, (and consequently, his reprobating or refusing of the rest, whom he did not elect) was (in respect of the purpose and decree of it) before the foundations of the world were laid: how∣soever in respect of the manifestation of it, it was not til after the Creation, and fall of Adam: How then could anie sinne, either Or••g••nal, or Actual, be the cause, when at the time of the purposing, of this reprobation, as also of Election, nei∣ther men, nor Angels, nor world was made, nor anie sinne committed? If you answer, that although sinne were not then committed, yet God foresaw it should afterward bee committed, and that sinne thus foreseene, was the cause of the decree or purpose of reprobation: you know that God did foresee sinne, aswell in the Elect, as in the Reprobate: and therefore, if sinne foreseene, should be che cause, of the purpose or decree of reprobation, then again should all have beene purposed or decreed to bee reprobated, in as much as, sinne was foreseene, to be in all the people of the world. If you

reply, and say, that although sinne was foreseene in all, yet it was with a difference: because some, namely (the Elect) were foreseene to bee beleeving, and repentant sinners, new Creatures, mortified, regenerated, iustified, and sanctified persons; and so were not reprobates: I answer, that this faith, repentance, effectuall calling, mortification, regeneration, iustification, sanctification, and all saving graces whatsoever, were so foreseene in the Elect, not as antecedent causes, but as consequents and effects of that their predestination, and e∣lection, and as dependants thereupon: for so is it before pro∣ved, and apparant, and therefore the Reprobats, on the other∣side must be deemed to have their occecation, and obdurati∣on in their sinnes, and their vnregeneration, unmortificati∣on, unsanctification, uneffectual calling, and the absence, de∣fect, or want of saving graces, not as Antecedents, but as Consequents likewise, and Events following that Decree of their not Election, otherwise called their Reprobation. And this will be yet the more evident, if we enquire & search whence this difference of sinners ariseth, namely, that some bee mollified, repentant, regenerate, iustified, and sancti∣fied persons, and that some others be not so: Is it not because God doth bestowe those his saving graces upon the one sort, and not upon the other? And why doth hee bestow them upon the one sort, and not upon the other? Is it not because the one sort be Elect, and the other Reprobate? And why be the one sort Elect, and the other Reprobate? can anie o∣ther reason be yeelded for it, but Gods owne meere will and pleasure? You see then, that in the conclusion, you must bee forced in this case, to have recourse, to the meere plea∣sure and will of God, and to make that (as indeed it is) the true, highest, and supreame cause, why God chooseth this man, and refuseth that man, and accordingly giveth his san∣ctifying, and saving graces, to the one, and not to the other. It is true neverthelesse, that Reprobation hath an eye, relation, or respect unto sinne (for no man is damned, or decreed, or intended to bee damned, but in respect of sinne) but thereupon it no more followeth, that sinne, was the cause of the reprobation of the one, then of the election of the other:

For Election, (aswell as Reprobation) was made with an eye, relation, or respect unto sinne, it being made in mercie, and mercie evermore presupposeth miserie: and misery, ever∣more presupposeth sinne, and transgression, beginning and arising, by, and in the fall of Adam: whose fall, God then be∣held, when he made this his decree. Sinne then gave the oc∣casion, but was not the cause of the decree, either of election, or reprobation. Wherefore, mankinde, considered as he was fallen, was indeede, Subiectum circa quod, the subiect matter, a∣bout which, Gods predestination, or preordination of men (ei∣ther to salvation, or damnation) wrought, and was imploy∣ed: but it neither was, nor could be, Causa propter quam: the cause, why amongst men so fallen, this particular man was chosen, and that particular man was refused, but it was Gods meere will and pleasure onely, that made that diffe∣rence: For which therefore, the Elect are everlastingly to praise, magnifie, and thanke God: and the Reprobate, who through their owne default, have procured their owne de∣served perdition, and damnation, have no cause to complaine of anie but of themselves, in respect of that their fall in A∣dam, and other their transgressions, since that time added thereunto.

10 But there yet remaine some to be answered, who up∣on this doctrine of Predestination, reason thus: That if they be ordained to salvation, they shall be saved whatsoever they doe: and if they bee ordained to damnation, they shall bee damned, whatsoever they doe: and therefore they will bee carelesse of all Rel••gion, and without regard of anie thing that is good, or godly. But whilst these men talke thus li∣centiously, and dissolutely, and seeme by such speeches, to have as yet little or no feare of God, or care of his religion: yet doe they not know, for all that, whether they belong to the number of Gods elect, or to the number of the repro∣bate, and so long it will bee good for them, in the meane time, to use the meanes which God hath in that case provi∣ded, to bring men unto salvation, and to eschewe those waies that lead to damnation: For howsoever as yet, anie have not the markes and tokens of Gods children, appearing in them,

(that is, faith in Iesus Christ, repentance, godlinesse, regene∣ration, and sanctification) yet for all that, possibly they may have them, hereafter, before they die, if they neglect not the meanes, which God hath appointed in that behalfe. If a man lye sicke, and good wholsome physick, and meates, and drinkes, should be proffered unto him, for preserving of his life, and he should refuse all and answer thus: if God have or∣deyned mee to live, I shal live, though I take neither physick, nor meate, nor drinke: and if hee hath ordeyned me to die, I shall die, what physicke, meate, or drinke, soever, I take: and therefore I will be carelesse of all, and take nothing. Would not everie man, that hath his right wits, hold this for a verie foolish speech, and an absurd maner of inference? And is not then the other of speech, and inference, touching Predestina∣tion, as ridiculous, foolish, and absurd? Questionlesse it is, as everie man of understanding, easily perceiveth. These kinde of senselesse, wicked, and licentious inferences, therefore the Protestants, in their doctrine of Predestination, ab∣horre, and detest, as they are, indeede, iustly worthie. For as God hath ordeined men to salvation, so hee hath or∣deined waies and meanes, that bring thereunto, which must not be neglected. Some man, againe, is so blasphemous, and bold, as that he dare barke and raile against God, and his do∣ings in this matter, as though he were uniust, or partiall, for that he is reprobated, and not ordained to salvation, aswell as another: sith at the time of that his reprobation, or refusall, he no more deserved to be refused, then others, whom never∣thelesse it pleased him to elect and ordeine to salvation. To whom I answer, first, that he which thus speaketh, knoweth not, (as I said bsfore) nor can tell for certaine, as yet, whether he be of the reprobate number, yea, or no: for he may be, for all that, of the number of Gods elect, for ought that, as yet, he knoweth to the contrarie: for so long as a man liveth in this world, God hath his times, to call men, unto himselfe, and to repentance, and to a true lively faith in Iesus Christ, the Saviour. So that none, during this life, ought to preiu∣dice himselfe, with despairefull conceipts, or to give a finall sentence of condemnation, before hand, against himselfe: for

it is a thing which lieth not in his power, so to doe, nor in his knowledge, so to determine of himselfe, before the time. But, secondly, I answer, that there is no partialitie or iniu∣stice in this case. Indeed there might be partialitie and iniu∣stice, if both beleeving well, and rightly, and living good and godly lives alike, the one should neverthelesse be saved, and the other damned: but in this case, where both after the fall of Adam, be sinners alike, and no more merit in the one, then in the other, there it was a most free thing in God, to give mercie and pardon to the one, and not to the other. And herein is no more partialitie or iniustice, then when two have committed felonie or treason alike, the King pardoneth the one, rnd not the other: or when a man hath two deb∣tors, that be alike bound unto him in severall bonds, he for∣giveth his debt to the one, and challengeth it of the other. Is there anie iniustice in this? If you goe higher, and say, that God decreed to permit the fall of Adam, you have beene be∣fore answered, that his decree or purpose to permit him to fall, did not compell or enforce him to fall, but left him still to his owne free will he received in the creation, whereby he was enabled to stand if he had would. It therefore still ap∣peareth, that the fault is to be ascribed, and to rest wholly and altogether upon themselves, in respect of their fall in Adam and other their sinnes, since that time, added thereunto. Can anie then, accuse God of anie iniustice? For shall not the Iudge of all the vvorld doe right? Or, can hee doe wrong or in∣iustice to anie man, or in anie thing he doth? Or do not they iustly deserve their damnation, which are damned for their sinnes & due deserts? Or was it not a most free thing in God, to doe, and determine of all his creatures, which way soever it pleased him? especially of men, after their fall? For all be∣ing fallen in the transgression of Adam all might iustly have beene condemned: and it was of his meere mercie, that hee was pleased to save anie. But, againe, shall men challenge, this authoritie over all the things themselves doe make, & what∣soever is the worke of their owne hands, to doe, ordeine, and dispose of it, at their owne will? And shall not God the ma∣ker and creator of all things, be allowed the like authoritie, o∣ver

all and singular men, to doe, decree, purpose, ordeine, and dispose of them, and everie of them (being his creatures) even as pleaseth himselfe? What a grosse, strange, iniurious, and unreasonable dealing were this, in men, not to allow that in God, which they allow in themselves? Doth not Christ Iesus himselfe, yet further give a full and sufficient answer in this case, saying thus: Is it not lawfull for mee to doe as I vvill vvith mine owne? is thine eye evill, because I am good? Consider well these words: for they shew plainly, that God may doe with all his creatures as pleaseth himselfe: and, that, if God be∣stow, mercie, kindnesse, love, and favour, toward one, which he bestoweth not upon another; for this goodnesse and li∣beralitie of God, no other should have an evill eye, or envious heart, or a murmuring or blasphemous tongue. Besides, God is Debtor to no man. Why then should anie exclaime against God, for that he was not elected to salvation, nor had saving graces given unto him whilest he lived? For is God compel∣lable, or standeth he tied and bound to give anie men salvati∣on, and saving graces, whether he will or no? or otherwise then at his owne pleasure? Againe, VVho hath been his Coun∣sailer, saith the Apostle? Was it fit, or meet, thinke you, that God, the creator of all, should not doe and determine of all his workes and creatures which he made, without calling sil∣ly men, or other the worke of his hands, to counsaile? Doe or will men hold it reasonable, to aske counsell or advise of the things ••hemselves doe make, what use it shall serve for, or what shall become of it? or doe not men first purpose and determine of everie thing they make, before it be made, to what use it shall serve, and to what end it shall be? And if these things be thus amongst men, shal not the like be allow∣ed unto God? O the intolerable audaciousnesse of men, that dare thus stand in contention, against God their maker! Al∣though therefore it be true, that by the transgression of A∣dam, the Elect and the Reprobate were both sinners alike, and in respect of themselves, both worthie of condemnation a∣like; yet it pleased God (who hath full and free power in himselfe, to doe whatsoever hee will) to put a difference be∣twneene them, and to shew mercie to the one sort and not to

the other. Yea in verie deed, how could it be otherwise, see∣ing both Iustice and Mercie were thus determined of God, to be shewed among the children of men, upon their fall? For if all had beene saved, where had beene his Iustice? And a∣gaine, If all had beene damned, where had beene his Mercie? To the end therefore, that both his Iustice and Mercie, might appeare to sinfull men, it is, that some men, upon the fall of Adam, be thus to goe to damnation, and other some to salva∣tion. If as yet anie man conceive not the depth of this high point of Gods predestination, let him not reiect, nor mon∣ster-like blaspheme, that, which hee understandeth not, but let him, in all humilitie, reverence and iustifie God, in all his words and workes; admiring and wondring at the height and depth of that wisedome, which hee is not able to reach unto: And let him, in this matter, doe as S. Paul did, crying out thus: O the depth of the riches, both of the vvisedome, and the knowledge of God! How unsearchable are his Iudgements, and his vvayes past finding out? And let him also stay with patience, untill the day of the declaration of the iust iudgement of God: for such a day there is, as S. Paul expressely affirmeth. So that, howsoever wicked, blasphemous, and ungodly men, doe sometimes speake most impiously, of God and of his doings herein: yet at that day of the declaration of the iust Iudgement of God (if not sooner) it will be manifested, that all the Iudge∣ments, decrees, and doings of God, are iust, and such as no ex∣ception can be taken against. And let men learne in the meane time, to accuse and condemne themselves, and their owne wayes, as uniust, and unequall, and ever iustifie God, and acknowledge his wayes and workes, to be (as they are) most holy, most iust, and most equall, as God himselfe also de∣clareth by his Prophet Ezechiel. And let us all confesse, that according to his owne vvill he vvorketh, in the army of Heaven, and in the Inhabitants of the earth: and that none can stay his hand, nor may say unto him, vvhat dost thou? as it is written in the Prophe∣sie of Daniel. And let us likewise say, as the Saints speak in the Revelation, saying thus: Thou art vvorthy, O Lord, to receive glory, and honour, and power, for thou hast created all things, and, for thy vvills sake, they are, and have beene, created.

Notes

• Rom 1.28▪ 29. &c.
• Tit. 1.16. 2. Tim. 3.8.
• Ge••▪ 1.26▪ 31.
• Ecclesiastes 7.31.
• Gen. 3.1, 2, 3, 4. &c.
• Rom. 5.12.
• Eph. 2.3.
• Rom. 9.15, 16, 17, 18. Eph. 1.3, 4, 5, 6. Rev. 20.1••.
• Rom. 9.22, 23.
• Hos 1••.9. Lam. 3.22. Eph. 1.4. Ioh 17.6.9. Ioh 6.37.39. Rom. 5▪ 9. Gal. 3.13. Eph. 2.1, 2, 3, 4, 5.
• 2. Cor. 4.3▪ 4. Rom 11.5, 6, 7, 8, 9, 10.
• Rom. 11.7.
• Rom 11.5.
• Mat. 20.16.
• Heb. 6.4, 5, 6. Rom. 2.5. Heb. 12.17.
• Ioh. 12.37.39.40.
• Deut. 29.4. Ezech. 36 26.27.
• Ezech. 18 23. Ezech 33.11.
• Ezech. 18.13. Ezech 33.9. &c.
• 1. Sam. 2.25.
• 1. Pet. 2.8.
• 2. Pet. 2.12.
• Pro. 16.4.
• Iude, vers. 4.
• God is not the Author of sin.
• Gen. 1 31.
• Gen 3.1, 2, 3, &c.
• Ioh. 13.27.
• Iam. 1.1••.
• Ephe. 2.2. 2 Tim 2.26. God withhol∣deth his grace from some, but infus••••h not wickednesse into any. Iam. 1.••4. Ephes. 2.3. Rom. 17. Non f••cit vo∣luntates malas, sed utitur iis, ut voluerit. Aug. 〈◊〉〈◊〉 Iu∣lian. lib •• cap. 3.2. Cor 46. Gen 1.2, ••, 4. Divinae sapien∣tiae virtutis, & potenti••e, est, non solum be∣ne facere, quae natura Dei est, -sed etiam il∣lud maximè, ut id quod per malos excogi∣tatum est, ad bonum aliquē finē, & utilum, de ducat & u∣tiliter iis quae videntur mala, utatur. Clemens Alexand. strom. lib. 1.
• Si peccaveris ne putes homi∣nem fecisse quod voluit, & Deo accidisse quod noluit. August. in Psal. 110.2.
• 2. Sam 12.9, 10, 11, 12.
• 2. Sam ••6.21, 22.
• Quis non ista iudicia contre∣miscat, in qui∣ous agit Deus in cordibus malorum ho∣minū, quicquid vult: reddens eis secundum merita illorū. Et: manifestū est Deum ope∣rari in cordi∣bus hominum, adinclinandas, illorum volun∣tates, quocun∣que voluerit, si••e ad bona pro misericor∣dia, sive ad ma∣la, pro, meritis, illorum: Iudi∣cio utique suo, aliquando a∣perto, aliquan∣do occulto, semper autem Iusto. Aug. de gra. & lib. arb. ca 21. Rom. 1 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. Intelligendum est. Omnia vel adjuvante Domino perfici, vel deserente per∣mitti: ut intelligas tamen, Nolente Deo, nihil prorsus admitti. August. de praedestinatione & gra. cap. 15.
• Rom. 1.2••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Ver•••• 24.
• Verse 26.
• Verse 28.
• 2. Tess. 2 10, 11, 12.
• Iob 1.13.17.
• Iam. 5.11.
• 1 Pet. 4.12.19. 1. Pet. 3.17.
• Rom. 2.5.
• Matt. 23.14.33, 34, 35. Iam 3.1.
• August. in En∣chir. C. 30. de verb. Apost. ser. 2. degra. & lib. arbit. Retract. lib. 2. cap. 8. &c. De perfect. Iustie. ••at. 9. Retract. lib. 1. cap. 1.
• Aug. cont. 2. ••p. Pel. l. 1. c. 19.
• Rom ••.16.
• Rom 9.22, 23▪
• Iere 10.23. Pro. 21.1. Ephe. 1.11. Lam. 2.17. Eph. 1.3, 4, 5, 6, 7, 8▪ 9, 10, 11. &c.
• Psal. 115.3. Psal 135.6. Eph. 3.4, 5.9 11 Rom. 16.25.26. Col. 1.26, 27. Tit 1.2, 3. 1. Ioh 4.9. 1. Pet 1.1, 2. 1. Pet. 1.18, 19. 1. Pet. 1.20. 2. Tim. 1.9, 10.
• Matt. 1.21.
• Rom. 5.11,
• Greg exposit. in 1. Reg. cap. 4.
• Aug Enchir. cap. 27.
• Gal 3.22.
• Rom 3.9▪ &c. Rom. 3.19.
• Rom 3.23, 24, 25, 26.
• Rom. 11 32.
• Prov. 21.1. Ier. ••0.23. Act. 17.28. Psal. 135.6.
• August. in En∣chirid. c. 98. & in Psal. 110.2.
• August. Enchir. c. 95.
• Hugo de Sacr. lib. 1. c. 12. par. 4.
• Deus est vitio∣rum nostrorum ••on Author sed Ordinator· August. in En∣ch••rid. cap. 99.
• August. Enchir. ad Lam. c. 101.
• Act. 17.28.
• Rom 5.12. 2. Tim. 2.26. ••phes. 2.3.
• ••. Tim. 5▪••1. Mat. 25.41. 2. Pet 2.4. Iude vers. 6. Ioh. 8.44.
• Act 2.23. Act. 4.27▪ 28.
• Mat. 26.2••.
• Mat. 18.7.
• Ier. 10.5, 6, 7. &c.
• Gen. 45.4, 5, 6, 7, 8 &c▪ Gen. 50.15, 16▪ 17, 18, 19, 20, •• 21.
• Act 7.••.
• 2. Sam. 16.5, 6, 7, 8. &c.
• 1. King. 2.44 45 46.
• Bernard. in Can. Serm. 81.
• 1. Tim. 2•• 1, 2, 3, 4.
• August. Enchir. cap. 103. Greg. in 1. Reg. lib. 5. c. 4.
• Mat. 24.40. Mat. 25.41.
• Rom. 9.19.
• Iam. 1.17. Mal. 3.6.
• Rom 9.20, 21. Ier. 18.1, 2, 3, 4, 5, 6. Esay 45.9.
• Rom. 9.21. &c. Rom. 9.18.
• Vers. 15.
• Vers. 16.
• Heb. 12.17.
• Mens salvation dependeth not upon the will of men, but up∣on the will and pleasure of God. Num. 23.10.
• Mat. 25.11.12.
• Ioh. 8 21.
• Luk. 13.24. It is a most ma∣nifest truth, that manie cannot be sa∣ved, not be∣cause them∣selves will not: but because God will not, saith Augustine, Epist. 107. ad Vital. Rom 11.7. Ioh. 10.26. Act. 13.48.
• Tit. 1.1.
• Matt. 13.11.
• Voluntas Dei omnium, quae sunt ipsa est causa. Aug. de gen. cont. Ma∣nich. lib 1. cap. 2. Mat. 11.25. Heb. 4.2.
• Ioh. 12.37.39.
• Heb. 6.4, 5, 6. Rom. 2.5.
• Acts 5.31.
• 2. Tim. 2.2••.
• Lam. 5.21.
• Iere. 31.8.
• 1. Cor. 12.9.
• Eph. 2.8, 9
• Against the free will of men, in things belonging to Gods ki••gdom.
• 2. Tim 2.26. Ioh. 8.36.
• Ioh. 6.44.
• Deus facit, ut velimus: Ille fa∣cit utfaciamus: It is God that maketh us to wil, and it is he that maketh us to doe, saith S. Aug. de gra. ••t lib. arb. ca. 16
• 1. Cor. 2.14.
• Col. 3.9, 10. Ioh 3 6, 7, 8. Gal. 6.15. Heb. 6.4. Rom. 12.2. Iam. 1.5, 6.
• 1 Cor. 12.4, 5, 6, 7, 8, 9, 10, 11. Gal. 5.16, 17, 18, 19, 20, 21, 22, 23, 24. Iam. 1.17, 18. Eph. 2.1, 2, 3, 4, 5, 6, 7.
• Quid tantum de Naturae pos∣sibilitate prae∣sumitur? vul∣nerata, saucia∣ta, vexata, perdita est: vera confessio∣ne non falsa defensione o∣pus habet. Au∣gust. de nat. & gra. cap. 53. Wee have Will in our selves: but to will well, or to will that which is good & godly, is of God, saith Bernard de gra. & liber. arbi••. Phil. 2.13.
• Ezec. 36.26, 27.
• God must cause & make men to c••n∣sent to his wayes, and to walke therein, before they can doe it.
• Ioh. 15.16.
• Ioh. 4.10.
• Ioh. 4.19.
• Pro. 21.1. Iere. 10.23.
• Ephe. 1.11.
• Deus facit vo∣lentem, hoc est voluntati suae consentientem: Bernard de gra. & lib. arb. Deut. 30.19. Psal. 25.4, 5.
• Vers. 1••.
• Ephes. 1 4. 2. Tim 1.9, 10. 1. Pet. 1·19, 20. Mat. 25.34.
• Rom. 8.29, 30.
• Touching the foreknowledg of God.
• Act. 15.18.
• Ioh. 15.16.
• Eph. 2.10.
• Eph. 1.4. 1 Cor 15.45. Heb 7.22. 1. Tim. 2.5. Phil. 2.6, 7, 8.
• Ioh. 3.36.
• Ioh. 8.21.24.
• Ad artic sibi faliò impositos art. 1.
• Ambros. in Luc. cap. 7. lib. 6.
• Hironym. in Matth. 20.28.
• Rom. 8.3••.
• Heb. 2.9, 10, 11, 12, 13, 14. &c.
• 2. Cor. 5.14, 15.
• 1. Thes. 5.9, 10.
• ••phes. 5.••••.
• Ioh. 10.11, 12.
• Ioh. 15.13.14.
• 1. Pet. 18, 19, 20.
• 2. Tim. 1.9, 10.
• Esay 9.6.
• 1. Cor. 6.19 ••••.
• Act. 20.28.
• Mat. 26.28.
• Mat. 20.28.
• Heb. 9.28▪
• Rom. 5.19.
• Dan. 9.26.27.
• Rom. 5.8.••▪
• Ioh. 4.9.
• Verse 10.
• Ephe. 1.3, 4, 5, 6, 7, 8.
• Heb 9.1••.
• 1. Pet. 1▪19.
• Heb. 2.24.
• 1. Ioh. 1.7. Coloss. 1.20. Rom. 5.9. Heb. 10.10. 1. Tim. 1▪15.
• Rev. 5.••.
• Rom. 6.3, 4, 5, 6, 7, 8, 9.11. Col 3.1, 2, 3. Phil. 3.9, 10.
• Rom. 8.1. 1 Cor. 1.30. Phil. 3.8, 9. Col. 2.10, 11, 12, 13. Rom. 6.3, 4, 5, 6, 7, 8. Col 3.1. Eph. 2.5, 6.
• 1. Cor. 12.12.
• Ioh. 17.9.
• Heb. 10.21.
• Ioh. 1.29.
• Reconciliatus mundus, ex Ini∣mico liberabi∣tur mundo. Aug Tract. in Ioh. 1 ••1.

  Mundus igitur odit mundū: Inimicus, Re∣conciliatum: Damnatus, sal∣vatum: Inqui∣natus munda∣tum. August. Tract. 87. in Ioh. & Epist. 48. Ioh. 3 16, 17. Sed iste mun∣dus quē Deus in Christo re∣conciliat sibi, & qui per Christum sal∣vatur, & cui per Christum omne peccatū donatur, De mundo electus est inimico, Damnato, con∣taminato. Au∣gust. Tract. 87. in Ioh.

  August. colla•• 3. Carthag. cum Donat. cap. 265. ibidem cap. 273. 2. Cor. 5.19. Rom 4▪6, 7, 8. Matt. 25.41. Ioh. 4.13, 14. There is Mun∣dus salvando∣rum: and Mundus Dam∣nandorum. August. in Ioh. Tract. 87. & epist 48. Matth. 1.21. 1. Ioh. 1.2.
• August. in Tract. 87. in Ioh.

  Christus passus est pro salute mundi salvan∣dorum.

  Euseb. hist lib. 4. c. 15. Rom. 9.15.16.
• Rom. 8.29.30.
• Eph. 1 4.
• Ephes. 1.11.
• Ephes. 1. ver. 11.
• Eph. 1.5.
• Mat. 7.23. Mat. 25.12.
• Cyril. expos. in Joh. 7. c. 6.
• Thom. in Rom. 8.
• Iustin. Mar••. cont. Triph••n.
• Aug. de prad. ca. 5. & 17.
• Ephes. 1.5.
• Gal 3.26. 1. Pet. 1.1.2.
• August. Enchir. cap. 19 &. cap. 98. & de prad. cap. 8.
• Rom. 8.30.
• Eph. 1 11. Rom. 8.••8 29.
• 2. Tim. 1.9.
• Rom. 11.5.6.
• Rom. 9.11.12.13
• Dei voluntas, rerum est ne∣cessitas. August. de civit. Dei. lib. 5. c. 8.9.10. & de gen. ad l••t. lib 5. cap. 5.
• Bellarm de gr••. & lib. arbit. lib. 2. cap. 16.
• Ephes 14. 2. Tim. 1.9. 1. Pet. 1.20.
• Rom. 16.25 26. Colos 1.26, 27· Eph. 3.8, 9, 10, 11. Tit. 1.2, 3.
• Act. 13.48. Ephes. 1.4.5. Ioh. 15.16. Eph. 2.10. Mat. 25.34.35.36. Rom. 8.30.
• Mat. 11.25, 26. Ephe 1.5.9.
• Rom. 9.16.
• Ephes. 1.4.5.6. Hoseah. 13.9.
• Rom. 3.4, 5, 6.
• Rom. 9.20. Esa 45.9. Ier. 18.6.
• Matt. 20.15.
• Rom. 11.35.
• Rom. 11.34.
• Rom 11 22. Rom. 9.18.22, 23.
• Ro••. 11.33.
• Rom. 2.5.
• Ezech. 18.25.29.30.
• Dan. 4.32.
• Rev. 4.11.