The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

THis word Liberū ar∣bitrium (so far as I re∣member) is not found in the holie scriptures: yet neuer∣theles must not that, which it sig∣nifieth, be but lightlie accounted of. For the same is euerie-where dis∣puted of, & is at this daie a great controuersie, and alwaies hath béen, among the Doctors and Diuines. Albeit, euen the Philosophers them∣selues, speaking of the soule, neuer made men∣tion thereof; but in the stéed of it they put this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For in the mind they onlie put the vnderstanding and the will: of some is ad∣ded the memorie. Also Cicero, an excellent au∣thor of the Latine toong, neuer named Liberum arbitrium: but in his booke De fato, he once or twise named Liberam voluntatem, which is all one in effect. The Graecians called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word being compounded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and it signifieth nothing else, but a man to be at his owne libertie, and in his owne pow∣er, and cannot be constreined.

And after this maner frée will may be attri∣buted vnto God, who cannot be compelled; bi∣cause he hath no will that can be turned. Also the good angels neither can sinne, nor yet be turned from God, whom they haue before their eies. Af∣ter this maner they are said to haue frée will, yea and the diuels also. Neither is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so far as I knowe) in the holie scrip∣tures. The Latine word Arbitrium, consisteth of two words Arbitrium and Liberum. To arbi∣trate, is to estéeme, to perceiue, to be of the opi∣nion, to iudge: and Liberum we haue alreadie said, is for a man to be at his owne libertie. Wherefore it séemeth to be frée will, when the ap∣petite is of the selfe accord carried vnto that, which the vnderstanding or power of knowing shall shew it. It is indéed in the will, but it ta∣keth root in the vnderstanding: bicause it be∣hooueth, that the thing be first iudged and estée∣med, then insueth either eschewing or follow∣ing of it. Augustine oftentimes said, that it is a facultie both of the reason and of the will. Da∣mascene also said, that frée will dooth both iudge and take. Iudgement belongeth to the part of vnderstanding, but desire belongeth to the will. Reason or vnderstanding hath the place of one that counselleth: but the will desireth, taketh in hand, or refuseth.

2 Wherefore, we may thus define frée will, that It is a certeine facultie of the will; the which, while it followeth the part of knowing, it dooth of his owne accord refuse or desire some thing. When I saie the facultie, I vnderstand nothing else but power: least anie man thinke, that I here meane some qualitie; as though it were an habit added. Although that Barnard said, that frée will is a frée habit of his owne mind. Wherefore it is a power of the will, not as it is will absolutelie, according as we now dispute thereof (for we would euen felicitie, neither can we otherwise:) but it is said to be a power of the will, according as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or choise procéedeth of it. Those things that we choose, we choose for another thing: not by them∣selues, but by a certeine counsell that went be∣fore. For we choose not, except those things that were seuered: but it behoueth that this seue∣ring be doone by the vnderstanding part. This is the definition of the cause, which, if it will not sa∣tisfie, we will bring another: which is of the Ma∣ster of the sentences, in the second booke of sen∣tences, the 25. distinction. He saith, that frée will is a power of the reason, and of the will, whereby is chosen good, when Gods grace assisteth, or euill when his grace ceaseth.

The Master thought it méet to adde grace, least he should séeme to agrée with the Pelagi∣ans. But yet for all that, he nameth no iustifieng grace, but a preuenting grace, which may knock

at the mind, and may stir vp the one and the other: then if we assent vnto the word of God, there followeth regeneration. These things I thinke sufficient for to knowe the nature of frée will. But the things, that is, the obiects into which this will is carried, must be distinguished. Those be of two kinds. Some be of a baser sort, which be subiect vnto the senses and mans rea∣son, and they excéed not our capacitie, neither haue they néed of a supernaturall light: as is, that I now teach, or not teach; that I tarrie, or not tarrie; that warre be taken in hand, or not taken in hand. These things are subiect to our senses, and by reason we may discerne them on either part. Other things there be more high, whereof we cannot so much as dreame: as, to beléeue in Iesus Christ, to obeie the comman∣dements of GOD, to trust in him, to loue him with all the heart, with all the soule, and with all the strength, to be obedient to the lawe through good motions and guiding of the spirit of God. These be verie high things, so as Paule said; The naturall man perceiueth not the things of the spirit of God. Againe, The things which eie hath not seene, neither eare hath heard, neither came into mans heart, which God hath prepared for them that loue him; but GOD hath reuealed them vnto vs by his spirit, &c.

3 This distinction being put, there followeth an other, which belongeth to the state and condi∣tion of men. Adam, before he sinned, had his state. After this followed a miserable corrupti∣on, before that men were regenerate, when as yet they liued in méere darkenesse. The third state is in regeneration it selfe. The fourth state is after regeneration, when men are now borne anew, and are staied vp by grace. The fist is, of the blessed, when they be now in the king∣dome of heauen. Of all these I haue no néed to dispute: for, as touching the state of the first man, we haue but few things in the holie scrip∣tures. Onelie we knowe, that God made man righteous, and that he fell by his frée will. Nei∣ther is it néedfull at this time to speake of the latter [state;] bicause it dooth not much serue to our matter. Wherefore thrée states there re∣maine to be considered of; namelie, before man is regenerate, also how it standeth with him in regeneration, and thirdlie when he is now re∣generated. Dauid, when he was put to his choise by the prophet Gad, was in that third state: he was now regenerate, he also returned into fauour. But yet that the whole matter may be made the plainer, we must speake of other things. Now then I saie, that men not yet re∣generate haue partlie frée will, as touching those good things which are subiect to the senses; and doo not excéed the capacitie of man. Sith ex∣perience teacheth, that I can stand or sit, that I can go my waies hence, or abide still: for thus is it naturallie doone in vs, the sinewes and mus∣cles and members are mooued by the cogitati∣ons: [therein] are greater motions, but in the will or reason there is a certeine power of re∣straining.

This thing the hypocrits verie oftentimes doo: they also haue naughtie motions, but being lead through desire of glorie, they represse them by reason; for they iudge, that by that waie of com∣mon affections, they cannot obteine the glorie of God. Howbeit, this cannot alwaies be doone: therefore I said, that in part they haue it not, bi∣cause such a vehemencie there is of the motions and affections, as it is not in the power of rea∣son to constraine them. And it is to be noted in this place, that these first cogitations, or first as∣saults, are not in our power, when they be stirred vp, and when they first breake foorth; but that they are mooued: neither is reason it selfe that restraineth alwaies in our owne power. Where∣fore Ambrose (as it is often alledged by Augu∣stine) said; Our heart is not in our owne pow∣er. This I vnderstand [by adding] Euermore: bicause otherwhile it is in our power. And theie may be so great a perturbation of feare, as they, which haue decréed to abide firme in battell, may run awaie; séeing reason cannot represse them. This happened to the Chanaanits vnder Iosua: they, when they would haue destroied the Israelits, could not stand before the face of Iosua; bicause God, according to his promises, strooke a terror into them. Partlie therefore there is a li∣bertie in these things, and partlie there is not. Neither is it in euerie age: for children and fooles are rather mooued like brute beasts, than doo moue [with reason.]

4 If it be demanded, whether by this frée∣dome granted in part, men can doo those things which may agrée with the lawe of God? I saie, that we can after some manner vse that word, yea but soundlie vnderstood: séeing the scripture so speaketh. Paule, vnto the Romans, saith; The Gentils doo by nature those things which per∣teine to the lawe. For there is no nation so sa∣uage or barbarous, which is not touched with some sense of right, iustice, and honestie: other∣wise, if the lawe of God be vnderstood properlie and trulie, in this libertie men cannot doo those things, which are agréeable with the lawe. Bi∣cause the lawe requireth not of vs outward things onelie; yea rather, that shall be the least thing also: but it requireth most of all good inward motions, that we should loue GOD with all our heart, with all our soule, and with all our strength. And that precept is as it were the soule and spirit of other precepts: so as he that will obeie other precepts, must doo that with all the heart, with all the soule,

and with all the strength, with which he can loue God; and with that mind absteine from robbe∣ries, from fornications, and from other such things for Gods sake, whom he loueth with all the hart. We might rather saie, that by this li∣bertie, our works may agrée with the lawe ci∣uill and economicall, which considereth those things that are outwardlie doone, and is not much occupied about the will.

And whereas Paule saith; that The lawe is appointed vnto the wicked, to the vngodlie, and vnto murtherers: it is not thereof to be inferred, that we can doo the lawe. For albeit that a man may saie, that the lawe is not appointed for iust men (bicause they being regenerate, & frée from the danger of damnation, haue no lawe to accuse or condemne them, but in that they are not yet perfectlie regenerated:) yet can it not thereof be concluded, that men by this their li∣bertie, wherof we speake, can performe the law. For that lawe, being so appointed, may haue manie other ends than the dooing of it; name∣lie, that men may acknowledge their sinnes, and the weakenesse of their owne strength; that they may sée what they ought to haue doone, and be stirred vp vnto better things, and may come vnto Christ: that instrument dooth God vse to bring them home into the waie. Augustine, in his booke De gratia & libero arbitrio, the second chapter, séemeth thus to teach; that Of the verie precepts dooth consequentlie followe our frée will, otherwise the precepts should be vnprofita∣ble. Herevnto I saie, that the lawe, being so put, dooth infer a frée will, as touching man made in his first state of perfect nature; and likewise as touching men regenerate, that they may obeie by an vnperfect obedience, but not by a perfect. But by the commandements what is conclu∣ded, as touching men not yet borne anew? Mans strength and power cannot thereby be prooued, but that they haue a will [it may be prooued:] which being mooued by grace, they shall haue some power to obeie, or to doo their dutie; since it is not repugnant vnto it to be renewed, as being of such a nature, that it may be regenerated of GOD, and at the least∣wise to obeie him with an obedience vnper∣fect.

Further, if outward things be considered, it hath some libertie; but this is not to doo the law, which speciallie requireth the verie inward mo∣tions, that doo procéed of faith and inspiration of the spirit of God. Wherefore I grant some such kind of libertie, bicause experience teacheth, that it is so: not that I am constreined by that argu∣ment [to confesse,] that if the lawe cannot be kept by a frée will, magistrates shall punish of∣fenders in vaine, and that the lawes were gi∣uen in vaine. For if this argument were firme, it should be concluded thereby, that we, while we are not regenerate, haue also frée will vnto those supernaturall things; séeing euen to those that be not regenerated, God hath giuen lawes as touching these things, and for them dooth pu∣nish, except they haue them. I grant therefore, that as touching outward things, we haue partlie this libertie: but yet I could not be moo∣ued by those arguments, vnlesse there were an∣other thing to mooue me. For the magistrate himselfe, if there should be brought vnto him an open robber, or a théefe, so they wittinglie and willinglie did anie naughtie act, he will punish them. The magistrate will not then inquire, whe∣ther they had a frée will, or whether they were mooued by affection, in such sort as reason could not withstand. Yea and men not as yet regene∣rate, which are without faith, hope, and charitie, if they should die, GOD would punish them; neither would he respect, whether in that state they could haue them, or not haue them. And God himselfe punished originall sinne: neither dooth he séeke when we are borne, whether we may be without it, or not without it. Augustine, in his booke of confessions, saith; that Infants also at that age haue their vices and sinnes: for they are infected with enuie. And sinnes they are, when as neuerthelesse it lieth not otherwise in their power; neither haue they reason to re∣sist those motions.

5 The powers of frée will are not to be ga∣thered out of the lawe and commandements of God. I grant indéed, that when anie thing is commanded, frée will is commoned with; sée∣ing if we obeie, or if we resist, that doo we with the will. For we doo not assent or dissent with our nostrils, fingers, or other members of the bo∣die; but with our iudgement. Howbeit, it is not thereby prooued, that we are able to doo so much, as is commanded vs. Therefore, although I be not mooued by this reason, to affirme this frée∣dome; yet I grant the same, being mooued by experience; not euerie experience, but with the same, which hath a testimonie out of the holie scriptures, which doo not deceiue. In the first chapter to the Romans, is intreated of them, which were not renewed; which are said to haue knowne the inuisible things of God (I meane the Godhead and eternitie) by the creatures. The verie which thing Dauid affirmeth; The heauens declare the glorie of God, &c. And in the same epistle; The Gentils, which haue not the lawe, doo naturallie those things, which bee conteined in the lawe. And as touching things to be doon, they were said to haue had the know∣lege of equitie. For; When as they should haue knowne the righteousnes of God, and that they which doo such things, are woorthie of death; they not onlie doo those things, but they also consent

vnto those that doo them, and so are made inex∣cusable. For they cannot pretend ignorance, sith they knew, that they did not euen that same small thing that they atteined vnto. Neither can they rightlie excuse the weakenesse of their strength; séeing they themselues made a waie therevnto, by the sinne of Adam, in whom all men sinned. Also Christ said; If yee onelie loue them which loue you, the Publicans and harlots doo thus.

And no man doubteth, but that generallie good maners are to be allowed; and to regard fréendship is a rightfull thing: for they are des∣pised, which either betraie or hurt their fréends. Also the Lord in the seuenth chapter of Matthew, saith; If you, when ye be euill, can giue good things vnto your children, &c. Neither thinke I, that it is to be doubted, but that naturall affection of parents towards their children, whereby they wish well vnto them, is good: for they that contemne their owne children, or doo verie cruellie handle them, are greatlie des∣pised. Moreouer, Paule, when he was yet an eni∣mie of God, and persecuted the church, did pro∣fit in outward iustice aboue verie manie of his fellowes, as vnto the Galathians he testifieth. And to the Philippians he sheweth, that he was vnreprooueable and faultlesse, according to the righteousnesse of the lawe. Also, the histories of the Ethniks doo shew of manie things, that Sci∣pio, Pompeie, Caesar, Cato, and Cicero, did sin∣gularlie well speake, decrée, and execute, for the commodities of their countries, and publike profit sake: when as neuerthelesse they were strangers from Christ. Hereby it appeareth, as well out of the holie scriptures, as out of the wri∣tings of the Ethniks, that some thing must be granted to this libertie, although that degrées must be appointed therein; for it séemeth not to be granted vnto all men alike. The varietie may be according to the temperatures of the bodie, according to the instruction or education, according to the places or countrie, exercises and such like.

Neither are we to leaue it vnspoken, that these notable acts, which in the histories are men∣tioned of the infidels, happened by some motion and peculiar instinct of God; who would, that such examples should be extant, to the intent that Common-weales and kingdomes might be preserued. And that all things should not run to confusion, it behoued some to be adorned with excellent conditions, who might doo good to o∣thers, by kéeping them in their dutie. Wherefore, as we grant that the spirit of prophesieng, and such other kind of graces, are sometime giuen by God vnto wicked men: so likewise, without a iustifieng grace there might be giuen of God, besides the common influence, some spirits of fortitude, or chastitie, and of seueritie, and such like. Wherfore this is the frée will, which I iudge is to be granted: with the which neuerthelesse there are ioined woonderfull infirmities and bondages. First in the vnderstanding, there is great darkenes and blindnesse; so that it scarse∣lie at anie time vnderstandeth what is to be doone. And in the will, there is great want of strength to resist lusts. Moreouer, séeing there is a perpetuall conflict betwéene the superiour part and the inferiour, it cannot be, but that men doo sometime faint in courage; and that they, which so fight, cannot auoid wounds, which manie times be deadlie.

Héerewithall is ioined the infirmitie of the bo∣die, which both is corrupted, and is burthensome to the soule; and oftentimes is the cause why we cannot bring to passe those things, which we thought méet to be doone. Séeing that is true, which Paule said of the regenerate; that They feele an other lawe in the members, striuing a∣gainst the lawe of the mind, and leading them captiue whither they would not: And that; If the flesh doo so lust against the spirit, and the spirit against the flesh, that they doo not that which they would: Againe; If they doo not that good thing which they desire, but the euill which they hate, what thinke we dooth happen in them that be not regenerate? Vndoubtedlie much more grée∣uous things. Moreouer, let vs consider the natu∣rall end, which the philosophers haue appointed, that men should liue according to reason and excellent vertue; and let vs sée, vnto how few it hath happened; and thereby learne the weake∣nesse of mans strength, euen in those things, which excéed not the capacitie of mans reason. An other necessitie besides may be considered of, wherevnto men in this state are subiect; the which is the necessitie of sinne. Bicause, whatso∣euer they doo without the grace of God & faith, of necessitie they are sins: for They be the children of wrath. And séeing they beléeue not in Christ, the wrath of God remaineth vpon them: where∣fore they can doo no good thing that may please God; for God hath more respect vnto men than to their gifts. They be euill trées, therefore they can beare no fruit, except it be euill. And Paule calleth those his Iewish good works not onlie doong, but also lo•…•…es; bicause they were offen∣siue vnto him. Further, that which is of flesh can∣not be but flesh: and that men not regenerate be flesh, it hath no néed of proofe. Yea and in the booke of Genesis, the sixt and eight chapters, it is declared, that the imaginations of men, which they deuise, are euill; yea and that from their in∣fancie.

Furthermore, those things which be doone of the regenerate, doo want their due end; bicause they are not referred vnto God: so as they can∣not

loue God aboue all things, which in verie déed is to refer all things vnto him. So then, all their works are corrupt, and therefore sinnes, séeing they be without faith. For; Whatsoeuer is not of faith, is sinne. Those things, which be commanded vnto vs by God, if they be compa∣red vnto that state, whereof we now speake, are vnpossible; although they may be performed of the regenerate by a certeine new begoonne obe∣dience. This necessitie of sinning, Augustine ac∣knowledged in his booke De natura & gratia, the 66. chapter, where he wrote; that Of the corrup∣tions of nature, not of the condition of nature, there is a certeine necessitie of sinning. Where∣fore we crie out vnto the Lord; From the neces∣sities, ô Lord, deliuer vs. And in the same place, the 67. chapter, he teacheth; that Certeine things doone of necessitie are to be disallowed, where a man would doo rightlie and cannot. But these things he will haue to be, not onelie sinnes, but also punishments of sinnes. And in the second disputation against Fortunatus the Manichei, he writeth; that The first man tarried not in frée will, and that we thereby fell headlong into ne∣cessitie. And in the booke De natura & gratia, the 46. chapter, he saith; that Not all necessitie stri∣ueth with the will: for we would felicitie, nei∣ther can it be otherwise. Yea and the God of iu∣stice himselfe hath no more a will, than a neces∣sitie. The same author, in his third booke De libe∣ro arbitrio, the 18. chapter, which is also touched in the first of his retractations, the 9. chapter.

In the booke De natura & gratia, the 66. chap∣ter, he speaketh of man not regenerate: He is e∣uill, neither can he be good, either bicause he séeth not what is to be doone, or if he shall sée it, he can∣not doo that which he knoweth he ought to doo, that he may be good. And vndoubtedlie, this is a thing receiued, that it was possible for the first man, not to die, as it was possible for him not to sinne: & when we shall be in the kingdome of heauen, it will come to passe, that it shall not be possible for vs to sinne, and not be possible for vs to die. The same father also, in his treatise De spiritu & litera, wrote; that Whereas frée will is not of force except vnto sinne, it must haue rela∣tion vnto the present state of men. And in the Mileuitane Councell, those were condemned, which said; that The grace of iustification is gi∣uen, to the intent that it might be the easilier performed which was required by frée will: as though indéed frée will could performe this by it selfe, but somewhat hardlie. This necessitie also doo the holie scriptures shew; The wisedome or sense of the flesh is enimitie against God, and is not subiect to the lawe, nor in verie deed can be. And in the same chapter; That which was vnpos∣sible to the lawe, forsomuch as it was weake, bi∣cause of the flesh, &c. Wherefore, those that be not regenerate, be vnder this necessitie of sin∣ning; which neuerthelesse must be vnderstood generallie, not of particular sinnes: for it is of no necessitie that they should rather admit this sinne than that. There is also a certeine other ne∣cessitie, which hath respect vnto the prouidence of GOD, and to the foreshewings of the prophe∣sies. Moreouer, the necessitie is not absolute, but by supposition, or (as they call it) of the conse∣quence. Of that I will speake afterward, when I shall handle the place of predestination: but at this present I will touch it no further.

6 It is also to be considered, that in the vari∣etie of mens wils, there is an intercourse of af∣fections; so as one maistereth another, and this is doone by turnes, and those haue the ouerhand which be the more vehement. Moreouer, there is a difference of affections: insomuch as some be more honest, some lesse honest. And herein the will hath some fréedome, that sometimes it yéel∣deth to the one sort, and sometimes to the other. Againe, this must we not forget to consider, that the will it selfe in his owne nature is blind, & that it followeth no other thing than is shew∣ed by the mind or vnderstanding. Also knowle∣ges are so to be diuided, as either they doo belong to the sense, or to the reason, or else to faith. And the will will assent to the knowleges, according as they shall be more vehement: neither is it in the power thereof, to be more set on by one sort than by another. Some saie, that this is the pow∣er therof, to constreine the mind or reason, & that it is inclined to the better sort of reasons & coun∣sels, & suffereth not it selfe to be cast from them. But that this is a good thing, the will of it selfe knoweth not; except so much as reason hath taught it. Wherfore I knowe not a more present remedie, than to call vpon God, that by his spi∣rit, he will make that cogitation and counsell in the will to be of the greater power, which may more belong to our saluation, and to his glorie. To him it belongeth earnestlie to kindle and lighten the same, whereby our will, euen aboue other things, may be mooued. For we all knowe that the will dooth beare rule, and commandeth mens actions: but since it is betwéene know∣ledges and affections, we dispute whether it be put in the power thereof; by which sort it should be mooued more vehementlie.

Doubtles, when it is ouercome of sinnes, it is made the seruant of them. For Peter, saith; that Euerie man is seruant vnto him, of whom he is ouercome. And to the Rom. it is written; that We become the seruants of him to whom soeuer we giue our selues [as seruants] to obey. Againe; Whereas ye were the seruants of sinne, ye were freed from righteousnes. Christ also said; If Christ haue made you free, then ye shall be free. Wher∣vpon it followeth, that men are falselie termed

frée, when they are not yet regenerate. Besides all these things, there is the tyrannie of the di∣uell, which holdeth men captiue, before they be∣long vnto Christ. For Christ said, that The strong armed man keepeth his house, and withholdeth the spoiles captiue, vntill there come a stronger than he, who taketh awaie those things. And in the second epistle to Timothie, the second chap∣ter, it is written; that They which speake against the truth, are withheld captiues by sathan at his will. Also it is a common saieng, that The will is as it were a horsse, which one while hath the spi∣rit of GOD and grace to sit vpon it, but other∣while the diuell; and is sometime stirred vp by him, and sometime is gouerned by grace: wher∣fore the libertie thereof is appaired by the mani∣fold bondage thereof. And it is a woonder, that séeing the libertie thereof is so small, especiallie in this state, that the same is rather called frée than bond. These things Luther considering, cal∣led this Arbitrium rather bond than frée. If one were in prison fast bound with fetters and ma∣nicles, should he rightlie saie that he is frée, bi∣cause he might stir his head, and lift vp his eies? Doubtlesse our will can fréelie refuse spirituall gifts, while we be conuersant in this state; it can also choose things contrarie vnto them, but the good things themselues it cannot challenge or desire to it selfe.

And séeing it is so féeble, as it can onlie performe certeine outward things, and that of the baser sort; there haue béene some, which in this state attributed vnto it the merit of congruitie; that is to wit, that if they should doo that, which lieth in them to doo, they should af∣ter a sort deserue grace, although not of condig∣nitie (as they speake) yet at the least wise of con∣gruitie. Let these feigned deuises go; Grace, if it should be giuen bicause of works, now should it be no grace. Howbeit, I so speake these things as I would not slacke the bridle vnto sinnes and wickednesse: for euen they themselues that be not regenerate, if they performe not those outward things which they can, they shall be far more gréeuouslie punished. But if anie com∣plaine, that by this meanes frée will is too much extenuated, I saie it is not so: but while it is de∣based, as it is indéed, manie profits are gathered thereby. First, that they, which shall knowe these things, are not puffed vp, nor yet are proud of their owne strength; but are the more earnestlie stirred vp, to desire the helpe of God, when they shall perceiue themselues to be so weake. And when they shall afterward be regenerated, and shall perceiue from how manie euils they be de∣liuered, they will be the more earnestlie mooued to giue thanks to their deliuerer. These things the Pelagians did not obserue, the which thought, that before regeneration they might by their owne merits deserue grace; and therefore, by extolling themselues more than was méet, they both vndid themselues, and disturbed the church.

7 There might also be added an other sub∣iection; to wit, that God vseth our minds as in∣struments: for The heart of the king is in the hand of God, he bendeth it which waie soeuer he will. So Nabuchad-nezar, when he was at the head of the two waies, stood in a doubt whither he should bend, and perhaps would haue set vpon the Moabits or Ammonits. He consulted by lots, and God tempered them, and directed him vnto the Ierosolomits, which were to be punished for their deserts, as we haue it in Ezechiel. And in other the prophets it is said, that these monarchs are in the hand of GOD, like vnto an axe and wood. But bicause this vse of God bringeth not strength into our minds, therefore a libertie, such as it is, towards these things which we now speake of, is not vtterlie taken awaie. Therefore I grant it, and I haue confirmed the same out of the holie scriptures. Wherfore the knowledge morall, ciuill, and economicall, standeth and re∣maineth firme for all men. Neuerthelesse, to some I may héerein séeme to be deceiued: bi∣cause I haue said, that the name of Liberum ar∣bitrium is not found in the Latine translation of the diuine scriptures, neither yet the Gréeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Certeinlie I spake not this of the thing, but of the words: and that which I then said, I affirme againe. But that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not found in the holie scrip∣tures, I said it not. Yet, if it be demanded, whe∣ther these words be all one: I answer, that they séeme not to be.

And vndoubtedlie Damascene, in the second booke, when he intreateth of frée will, and other things, which be in vs, nameth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but he defineth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where he intreateth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [of will.] I will adde the reason why they differ, bicause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 belongeth vnto the generall word of qualitie; for it is an affect and propertie of the will: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is an action. And how qualitie and action doo differ in themselues, all men knowe. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an action, the same authour sheweth in defining of it. He saith, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, Two things being propounded to choose, & prefer the one before the other. Further, the same author, where he spea∣keth of the will of the Lord, saith; that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, will, agréeth vnto that, which vn∣doubtedlie is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, selfe power, & not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, frée election. For that requireth consultation, which noteth a former ignorance, and that cannot be ascribed vnto God. Furthermore, as we haue it in Aristotle,

the third booke of his Ethiks, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is occupied about the end; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about those things, which belong vnto the end. Besides this, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doo belong those things which can be doone of vs: but the will is touching those things, which cannot be doone of vs; as when we wold one wrestler to ouercome another, & a ship to hold his right course. These things are in our power to will, but not to choose: for the will of his owne accord and power would sometimes things vnpossible, as not to die. But election is occupied onelie about things that be possible: wherefore they differ, so as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exten∣deth more largelie; séeing it not onelie agréeth to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but also to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: yet is it not the generall word of them.

But if thou wilt saie, that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in∣ferred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: I will grant it, although the words doo not signifie one thing. And I confesse, that the thing it selfe is found in the holie scrip∣tures, although the word be not there extant: euen as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, concerning the word it selfe, is not in holie scriptures; albeit that the thing it selfe is there concluded and prooued. Séeing these words be not in verie déed all one, I might rightlie saie, that the one is not in the holie scrip∣tures, though the other be there found. Neither haue I alone affirmed this, but Oecolampadius (a man well learned, and verie fréendlie to our church of Tigurie) wrote this vpon the prophet Esaie, when he intreateth of these words; If ye be willing, and doo harken vnto me, &c. For he saith; This place the Pelagians, and manie also of the fathers abuse for the affirming of frée will, saieng; If ye be willing, and if ye be not willing; Therefore our choise is frée. And vnto this pur∣pose they drawe a testimonie out of Ieremie, the 21. chapter; Behold, I laie before you the waie of life and death. So is it also in the 15. chapter of Ecclesiasticus, and in the 30. of Deuteronomie. Vnto which we answer: Trulie, if the contenti∣on be about the name, to saie that Voluntas, that is, will; and Liberum arbitrium, frée choise; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, selfe power (which name I haue not yet found in the scriptures) is all one; forsomuch as the churches maner is not to contend, we permit them so to vse those names: sith charitie is more pretious vnto vs than little words. For who knoweth not, that the willing sort both sin, and doo well? But if, vnder the pretence hereof, the glorie and mercie of God be derogated, it is better to speake contrarie vnto men, than to be made partakers of blasphemie, &c.

And a little after: Howbeit, they are not (as I haue said) to be lamented for this cause, as though they were kept in barbarous seruitude; for GOD maketh good men to be partakers of his fréedome, and They be trulie free, when the spirit of GOD worketh in them, who is more rightlie said to further than to take awaie the will: whose woorthinesse the apostle commen∣ding, saith; Whosoeuer are led by the spirit of God, they are the sonnes of God. For, so much the better are our works, as they more purelie procéed of God. And in good things, not the least thought or indeuour commeth else-where, but from God. And strait after; Vnto God is the glorie, vnto vs is onlie confusion due. But shalt thou not most trulie saie, that those be seruants, who being destitute of the spirit of GOD, which put to his hand, that they should not fall, are car∣ried headlong by their owne fault, whither soe∣uer their sensualitie leadeth them? O miserable fréedome, that we haue libertie to sin! For God dooth leaue vs a power to sinne, and such, as by nature we can turne our selues from him. And by and by after; Why doo we boast of the frée∣dome of will, whom the scripture reprooueth to be seruants of sinne? In the 8. of Iohn; Who∣soeuer committeth sinne, is the seruant of sinne.

And there a little after: Wherefore, euen he that saith; If ye be willing, he it is that stirreth the will in vs, and worketh: and whatsoeuer it is, It is not of him that willeth, nor of him that runneth, but of God that hath mercie. And a litle after: For such are we in our owne nature, af∣ter that Adam sinned; as being left vnto our selues, we wax slothfull, and become deafe at the voice of the Lord, we fall into sinne: and where∣as, not to will, is by it selfe a damnable thing; we being destitute of the spirit of God, are com∣pelled, and there also make GOD to be angrie, whose word we contemne. The demonstration of this sentence dooth also Ieremie teach, in the 15. chapter; Be ye conuerted, & I will turne, &c. And a little after this did Augustine iudge, sai∣eng; Giue what thou commandest, and com∣mand what thou wilt, &c. By these words we ga∣ther, that we are not to contend for the word, and that Liberum arbitrium, or frée choise may be granted; so it be the same thing that will is, so that there be not attributed vnto it a fréedome vnto spirituall things. We also account will not to be frée, except it be by grace; otherwise that it is a bond will. It is also assured, which I haue set downe, that these words Liberum arbi∣trium, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be not found in the holie bookes.

8 That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is had and taught among the philosophers, I denied not: but I said, that they doo place in our mind the vnderstanding and will, and perhaps the memorie. Not that they there place Liberum arbitrium, as a fourth or fift power of the mind; but doo attribute 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vnto the will. But whether these two words Liberum and Arbitrium, be Latin words, I neuer called it into question: but a compoun∣ded word of these two Liberum, arbitrium, I said

is not extant in Cicero. And the same thing I now confirme. And I might further adde, that it was not vsed of Caesar, nor of Terence, nor of the men of that age. And thus much shall suffice for a defense of those things, which I spake in the beginning [of this place.] Now I come vnto the matter, and I search, as touching a will not yet regenerate, how it is towards diuine and cele∣stiall things. All men admit, that those things cannot by themselues either be vnderstood, or de∣sired of them that be not regenerate. And they affirme, that it is néedfull, that the spirit of God, through the word, be present, admonish, exhort, and persuade. For, as the sense cannot appre∣hend vniuersall things; so our mind, while it is corrupted, cannot atteine vnto supernaturall things.

But whether it suffice to haue them suggested vnto vs by the spirit of GOD, the word and the promises, some affirme it is. I denie it. For vn∣lesse these powers be amended, we cannot by a∣nie means vnderstand and imbrace diuine and celestiall things. Neither is it in our power, that those things, which are set before vs, should please. Wherefore it is néedfull, that certeine things should be set foorth vnto vs by a strength, efficacie and power; so that the vnderstand∣ing may be thoroughlie lightened, and the will strengthened, that it yéeld not vnto naughtie de∣sires and drawings aside, whereby it is called a∣waie from spirituall things. Which being doone, it consenteth vnto the words and promises of God, whervpon followeth iustification, towards which assent it dealeth actiuelie, and it selfe wil∣leth and consenteth vnto those things which are laid before it. But towards that power of God, vehemencie, and efficacie, whereby it is healed and changed, [it dealeth] passiuelie: for it recei∣ueth these things, and by him they be in it. Nei∣ther should this séeme an absurd thing, forsomuch as the scriptures saie, that we are drawne: the which noteth a certeine passion and disposition. It is also said, that God standeth at the doore, and knocketh. Wherefore those knockings and mo∣tions are receiued in the mind.

Howbeit, for all that, we doo not make hereby a sect of beléeuing Enthusiasts. For the Enthu∣siasts are reprooued, who saie, that they suffer I knowe not what inspirations and instigations vnto things euill and forbidden, being repug∣nant to the word of God. But we appoint such an efficacie of God, as may incline minds vnto the promises and saiengs of God, and may stand togither with the word of God: although that in manie, there is made onelie a lightening, or an imitation and suggestion without a change, séeing that efficacie and vehemencie of spirit is not giuen vnto all men, neither can all men be made capable of heauenlie gifts, the which God himselfe dispenseth, distributeth, and tempereth as it shall séeme good to him. Wherevpon there arise two kinds of callings: for one is common; but the other is according to the determinate purpose [of God] wherof we will speake at large when the place serueth. And those, whom GOD indueth with his gift and strength, he (as it hath béene said) constraineth not, nor vseth violentlie; so as he should corrupt his will or choise, called Arbitrium; but rather maketh it perfect: euen as a forme adorneth and accomplisheth the mat∣ter, but destroieth it not.

This power of God, in our conuersion, Hul∣dricus Zuinglius (a godlie and learned man, and who deserueth well of the church) hath noted vp∣on the epistle vnto the Romans, expounding these words; It is the power of God vnto salua∣tion to euerie one that beleeueth. And he saith: For when we could by no means be saued by our owne power and strength, it was needfull to be saued by the power of God. This power he gaue vnto vs by Christ, who restored vnto life all men that were dead in Adam. This place taketh a∣waie the fréedome of the will, and the power of mans strength, &c. Which saieng I vnderstand as touching supernaturall things, which excéed our capacitie. The same Zuinglius, in his booke De vera & falsa religione, in the chapter De Deo, thus writeth: But the faithfull (for so doo they commonlie vse to call the beléeuers, or godlie, or true worshippers of God) in this one thing be faithfull; for that they beléeue one true, onelie, and omnipotent God, and him onelie doo trust. Moreouer, how it happeneth, that the godlie doo in this wise iudge of God, and doo not after the maner of the Gentils ascribe euerie vnknowne power vnto God, it is easie for a godlie man to shew. It is doone, both by the power and grace of him, in whom a man beléeueth. For, as tou∣ching the disposition and nature of man, so farre foorth as he is a naturall man, the godlie diffe∣reth nothing from the vngodlie. Therefore, in the error concerning gods, that might happen to e∣uerie man, which happeneth to this or that man; vnlesse there were a more certeine noble power, which should call vnto it selfe, and fast bind vnto it mans mind, which in nature nothing differeth from them that doo erre most of all. And here doo the first veines of faith and godlinesse open themselues.

9 And certeinlie, we must vnderstand, that the Pelagians séemed after a sort to grant the grace of God, and they confessed those suggesti∣ons of the holie Ghost, illuminations, and such like: but this gift and efficacie of the spirit, chan∣ging our minds, they neither acknowledged, nor atteined vnto. This dooth Augustine, in his treatise of the grace of Christ against Pelagius and Coelestinus, the seuenth chapter, reprooue,

saieng; But behold what he hath added vnto vs, we being doubtfull in this expectation. For God (saith he) aideth vs by his doctrine and reuelati∣on, while he openeth the eies of our hart, while he sheweth vs of things to come, that we should not be held of things present, while he laieth open the sleights of the diuell, while he lighte∣neth vs with the manifold and vnspeakable gift of the heauenlie grace. Afterward, finishing his sentence as it were with a certeine conclusion; He that saith thus (saith he) dooth he séeme vnto shée to denie grace? Or whether dooth he con∣fesse the frée will of man, and the grace of God? Further, in the eight chapter, the same Augu∣stine saith; Hereby therefore it plainlie appea∣reth, that he confesseth this grace, whereby God sheweth and reuealeth what we ought to doo; not whereby he giueth and aideth vs to doo, sée∣ing the knowledge of the lawe is rather a helpe vnto this: if the helpe of grace be wanting, by meanes whereof commeth a breach of the com∣mandement, &c.

Moreouer, in the tenth chapter, Pelagius is brought in, speaking thus; He worketh in vs, to will that which is good, to will that which is holie, while, by the greatnesse of the glorie to come, and promise of rewards, he kindleth vs which be giuen to earthlie lusts, louing (after the maner of brute beasts) those things onelie which be present vnto vs; while by the reuelati∣on of wisedome he stirreth vp our amazed will to the loue of God; while he persuadeth vs to all things that are good: which thing thou fearest not else-where to denie, &c. But in the same tenth chapter, Augustine confuteth him in these words: Yet we doo not principallie desire that [outward] but this [inward grace,] he must néeds at length confesse, whereby the great∣nesse of the glorie to come is not onelie promi∣sed, but also beléeued and hoped for; and is not onelie reuealed in wisedome, but is also euen lo∣ued; and whereby euerie good thing is not onelie suggested, but also throughlie persuaded: for all men haue not faith. The same Augustine, in his booke of grace and frée will, the 16. chapter: For it is certeine, that we doo kéepe the commande∣ments if we will; but bicause the will is prepa∣red by the Lord, we must make petition vnto him, that we may will so much as is sufficient, and in willing we may doo it.

Certeine it is, that we will when we be wil∣ling; but he it is that causeth vs to will that which is good. Of whom it is said, which a little before I affirmed, that the will is prepared by the Lord. Of whom it is said; His steps shall be directed by the Lord, and hee shall order his waie. Of whom it is said; It is God that worketh in vs both to will and to doo. Certeine it is, that when we doo, we doo it; but he causeth that we doo; by giuing most effectuall strength to the will. Who said; I will cause that ye shall walke in my commandements, &c. The same Augu∣stine, against the two epistles of Pelagius to Bo∣niface, the third booke, the ninth chapter; What is it then (saith he) that they conclude, where they rehearse those things, which themselues hold? They saie, that they confesse, that grace also hel∣peth euerie good purpose, but yet that it dooth not put an indeuour of vertue into him that resi∣steth, &c. This also would Augustine haue caused the Pelagians to grant, that God putteth an in∣deuour of good things, euen into them that re∣sist: the which cannot be doone, vnlesse our mind be conuerted, and that of an euill and corrupted will it become good. This is that change, which the holie Ghost worketh in vs. Hereby are we mollified, when we be hard and stubborne. The same father said, that when God hardeneth, it is nothing else; but that he will not mollifie: bi∣cause, vnlesse it be doone by him that we be mol∣lified, we continue still in our hardnesse.

The holie Ghost bringeth it to passe, that we are made readie scholers of GOD, when of our selues we are vncapable of diuine things. Salo∣mon, as we haue it in the third booke of the Kings, the third chapter, desired of God an vn∣derstanding hart, or such a hart as would easilie be taught. This is it, which is said in the Gospels; that We be taught of GOD: which thing was promised by the prophets. God is the true ma∣ster, who not onelie instructeth and teacheth, but also bringeth to passe, that we doo learne: but that are not outward masters able to doo; for God giueth eares to heare, eies to sée, & an hart to vnderstand. Wherefore Christ in the Gospell said; He that hath eares to heare, let him heare. Vnlesse this be doone in vs, we séeing shall not sée, nor hearing shall not heare; neither shall we perceiue with the hart. It is written in Deute∣ronomie, the 29. chapter; He hath not giuen you eies to see, not eares to heare, nor a hart to perceiue; namelie, those things which in the wil∣dernesse GOD did among you, and the words which he spake. And why this ought to be doone in vs, the excellencie of diuine things doo declare vnto vs. For as the apostle Paule saith; The eie hath not seene, & the eare hath not hard, neither yet haue entered into the hart of man, the things which GOD hath prepared for them that loue him. Wherefore it is written in the 1. to the Co∣rinthians; The naturall man perceiueth not the things, which be of the spirit of God, neither can he [knowe them,] for they be foolishnesse vnto him. The reason is afterward added, why a na∣turall man cannot vnderstand or desire these things: bicause they be spirituall things. And if they be spirituall things, they are onelie iudged by the spirit.

And in the second epistle to the Corinthians he saith; that We are not sufficient of our selues to thinke anie thing as of our selues, bicause our sufficiencie is of God. But if so be we cannot so much as thinke of those things; how shall we be able to vnderstand or desire them; which is a far greater and more difficult matter than to thinke? Wherefore, if the spirit of God shall pro∣pound vnto vs, either the lawe, or the promises, or the words of the holie scripture, and that no change commeth; we will not be mooued: bi∣cause we are neither sufficient, nor apt vnto those things. It behooueth that a conuersion go before, which may be called a certeine dispositi∣on. The same doo the Papists attribute vnto hu∣mane strength, and vnto our owne power; as though we can dispose it vnto grace and vnto faith. Howbeit, this must be vtterlie ascribed vnto the spirit of God, not vnto mans strength and will; as we haue declared. Also it might rightlie be called the health of the mind: of which healing, Augustine, in his booke De spiritu & li∣tera, hath oftentimes made mention. As tou∣ching sinnes, we first of all affirme, that the na∣ture of man is corrupted and defiled. Further, we perceiue that euill acts doo breake out. So on the other side we must affirme, that there is first some healing of the mind that goeth before; afterward, that there followeth a consent of faith, a confidence and loue towards God, and an imbracing of his word.

But and if such a conuersion or medicine haue not gone before, we will flie from GOD. This was verie well shewed in Adam the first man, as in a certeine type or figure; who, when he was fallen, after the breach of Gods com∣mandement, into corruption and spirituall death, he hiding himselfe fled from God. And the apostle Paule, although he had heard and read manie things in the prophets concerning Christ, yet neuerthelesse was he turned from him, and made hauocke of the church: bicause (as he him∣selfe said vnto the Romans) The wisedome of the flesh is enimitie against God, and is not sub∣iect to the lawe of GOD, neither yet can it be. And bicause it is manifest, that this is the gift of God, hereof are the praiers of the saints, who saie; Lighten mine eies, least they see vanitie: Giue me vnderstanding, that I may learne or knowe thy commandements. And Paule vnto the Ephesians praied God To lighten the eies of their vnderstanding, that they might knowe what was the hope of their calling. And as tou∣ching the will, Dauid praied; Incline mine hart vnto thy testimonies. Againe; A cleane hart create in me, ô God. And Salomon his sonne praied God, that he would giue vnto the people an vnderstanding hart. Séeing therefore that the saints doo praie on this wise, what doo they craue? What doo they praie for? That God will shew his word, or that his spirit may knocke; howbeit, this he dooth by himselfe, and that al∣waies: as these men saie. But if they haue it in their owne power, why doo they praie? Let them selues doo it, séeing they haue it in their owne power.

Neuerthelesse, since praier is made rightlie of the saints, it is a token vnto vs, that this is required of GOD, to the intent he may change our harts. This argument did Augustine diuers times vse. Wherefore, in his booke De libero ar∣bitrio, the 14. chapter, thus he writeth: For if faith procéed onelie of a frée will, and is not gi∣uen of GOD; to what purpose doo we praie for them, which will not beléeue, that they may be∣léeue? Which we should doo altogither in vaine, vnlesse we did verie rightlie beléeue, that wils also, which be peruerse and contrarie vnto faith, may be turned of the omnipotent GOD to be∣léeue. No doubt, but the frée will of man is eg∣ged forward, when it is said; This daie, if yee heare his voice, harden not your harts. But vn∣lesse that God could also take awake the hard∣nesse of the hart, he would not saie by the pro∣phet; I will take from them their stonie hart, and giue them a fleshie hart. The same father, a∣gainst the two epistles of Pelagius vnto Boni∣face, the first booke, and 19. chapter: For to what purpose hath the Lord commanded vs to praie for them which persecute vs? Doo we desire this, to the intent the grace of God may be recom∣pensed to them for their good will; or not rather, that their euill will may be turned vnto good? Euen as we beléeue, that Saule was not then in vaine praied for by the saints, whom he persecu∣ted; that his will might be turned vnto the faith which he destroied, and that his conuersion came from aboue, it appeared by a manifest oracle? How manie enimies of Christ are dailie vpon the sudden, by the secret grace of God, drawne vnto Christ?

And in the same place, in the 20. chapter, he declareth how true it is, that GOD conuerteth and changeth the wils of men, and saith; that This is true, we gather it not by the coniecture of man, but we discerne it by most euident au∣thoritie of the scriptures. It is read in the booke of the Chronicles; And verelie the hand of God was in Iuda, that he might giue them one hart, to doo the commandement of the king & prin∣ces, according to the word of the Lord. Also the Lord saith by the prophet Ezechiel; I will giue them another hart, and a new spirit will I giue them; and I will pull out of their flesh their sto∣nie hart, and I will giue them a fleshie hart, that they may walke in my commandements, and keepe my iudgements to doo them. Now what is it that Hester that Quéene praieth, and saith?

Giue me an eloquent speach, and make my words cleare before the lion, and turne his hart vnto the hatred of them that be our enimies. And to what end dooth she speake these words in hir praier vnto GOD, if God doo not worke the will in the harts of men? And so vndoubtedlie it came to passe as she praied: for that king, as a féerce bull, at the first sight beheld hir, and his crueltie was turned into lenitie. Finallie, a place in the Acts of the apostles, the 16. chapter must be weighed, as touching Lydia, the wo∣man which sold purple, whose heart God opened that she might giue eare vnto those things which were spoken by Paule. Manie doubtlesse were present, but it was particularlie said to that wo∣man, that God opened hir hart.

Which place Conradus Pellicanus (a verie learned and holie man) being my predecessor, thus expoundeth it: And this repentance com∣meth not of nature, but of grace, whose hart (saith he) the Lord opened, that she might vnderstand those things which were said by Paule. For in the Gospell none may trust to his owne strength, but in the gift of God, not in our owne presump∣tion. Wherefore let vs, hearing the promises of the Gospell, mistrust the strength of our flesh; and let vs desire GOD, that he will open our hearts, that he will giue the gift of the holie Ghost, to beléeue with the heart, and to fulfill indéed that which we heare should be doone; which thing we read came to passe in this woman that sold purple. And the historie of Samuel, the first booke, the tenth chapter, teacheth it, where it is written; that They whose heart God had tou∣ched followed king Saule. And herevnto belong those things, which Ezechiel spake; that He would take awaie the stonie heart; and would giue a fleshie heart. Vnto the Philippians also, Paule taught; that It is God which worketh in vs, both to will and to performe, and that not at our, but at his good pleasure. And vnto the Ephe∣sians it is written; that We by grace are saued, through faith, and that not of our selues.

By which word, our working togither; name∣lie, that which is actiue, is remooued: indéed, not as touching the consent of faith, but as touching that change by grace, of which we now speake. And it is added, that It is the gift of God. And in the second epistle to the Thessalonians, it is written; All men haue not faith, bicause that healing or medicine of the spirit is not giuen to all men: whervpon it cōmeth, that all men con∣sent not to the promises of God. Againe; Who beleeue according to the working of his migh∣tie power, which he wrought in Christ, raising him from the dead. By which words is shewed, that it is one and the selfe-same power, whereby our will is changed and conuerted to beléeue, and whereby Christ is raised vp from the dead. And Pellicanus, expounding this place, saith: And in such sort dooth God and our father declare his power and goodnesse in vs; bicause he, by a certeine secret and vnspeakeable power, hath so transformed vs from the old institution, as set∣ting all other things aside, we put our trust in him alone; and contemning those things which we sée, doo hope for of him, those things which we sée not, &c. These things agrée with those, which be written by the same apostle, in the same epistle, the second chapter; that When we were dead in our sinnes, God quickened vs togither in Christ.

Wherefore, euen as a dead man is able to doo nothing towards his owne raising vp or resur∣rection, so we also doo not rise againe, although the words of God call vnto vs alowd, vnlesse the spirit and life be first restored vnto vs; then doo we mooue and stir vp to well dooing. And in the first epistle to the Corinthians it is written; For who separateth thee,? And what hast thou, that thou hast not receiued? And if thou hast recei∣ued, whie doost thou glorie, as though thou had∣dest not receiued? If we should appoint, that frée will can receiue the promises offered, and can consent to the saiengs of God propounded, the answer will be easie for anie man to saie; He hath seuerallie appointed vnto me my frée will aboue others, bicause I would, they would not; I haue consented, they haue refused: wherefore the difference would appeare to be of vs. And when Paule saith; Thou hast nothing that thou hast not receiued, he meaneth not that of creati∣on, but of faith, of christianitie, and regenerati∣on. For he dealt with the Corinthians them∣selues, who professed christianitie.

10 Further, séeing this healing of the mind dependeth of God, we rightlie praie; Heale me Lord, and I shalbe whole. And in the Psalmes; Turne vs ô God of strength. Which thing when God dooth, he taketh the veile from our hearts, whereby we were let, that we could not be méet for heauenlie things. And the naile of obstinacie and stubbornesse is driuen out, by the naile of the word of God: for Christ said; No man commeth vnto me, except my father shall drawe him. Whereof Augustine speaking in his 26. treatise vpon Iohn, saith: Feare not, as though thou shouldest be drawne against thy will; the mind is drawne, and is drawne with loue, neither shalt thou saie; How doo I beléeue willinglie, if I be drawne? Thou art not onelie drawne by will, but also by pleasure. for as the Poet said; Euerie mans owne pleasure draweth him. And he addeth similitudes: Thou shewest to a little shéepe a gréene bough, & thou drawest him. Thou shewest nuts to a child, and thou drawest him. We are not drawne by the hurt of the bodie, but by the cord of the hart. Further, making this drawing more plaine, he saith; I, while I speake

vnto you, what doo I? I bring in a noise into your eares, vnlesse there be one within to re∣ueale, what speake I? What saie I? I am he that trimmeth the trée without; the Creator is with∣in. But he that planteth, and he that watereth is nothing: it is he himselfe that giueth the in∣crease, and maketh all men apt to learne. All which men? They which haue heard and learned of the father, they doo come vnto Christ. He in∣treating of the verie same matter, against two epistles of the Pelagians, the 19. chapter, writeth: Who is drawne, if he was alreadie willing? And yet no man commeth, except he be willing. Wherefore he is by maruelous meanes drawne to be willing by him, which knoweth how to worke inwardlie, euen in the verie hearts of men: not that men should beléeue against their wils, which is vnpossible to be doone; but that of vnwilling they should be made willing.

I knowe that some be of the mind, that all men are drawne of God; and that some come not, bicause they will not: not bicause they are not drawne. Howbeit, this exposition agréeth not with the discourse of the Gospell: for some contemned the words of Christ, murmured, and went their waies. But the twelue cleaued vnto Christ, who séemeth to giue the reason of this dif∣ference; namelie, that none should come vnto him vnlesse the father shall drawe him. Of this sentence it may be prooued; They depart, and come not vnto Christ; Therefore they are not drawne. The apostles cleaue vnto Christ and followe him; Therefore they be drawne. So then these be drawne, and those be not drawne. And the cause why one is drawne, and an other is not drawne; iudge not thou (said Augustine) if thou wilt not erre. More might yet be said of this drawing, but I surcease. I come vnto Paule, and to the prophet Esaie; who in such sort compare vs with God, as he is the potter, but we the claie. Which must not onelie be vnderstood of our creation, but also of our forming anew: for so Paule vnto the Romans vseth the same simili∣tude. And it must be diligentlie considered, that a potter dooth not onelie forme and fashion the claie, but dooth also soften, renew, and temper it; the which thing belongeth vnto that change, whereof we now speake.

It is also said vnto the Romans; It is not in him that willeth, nor in him that runneth, but in GOD that sheweth mercie. In which words Paule testifieth, that our saluation is wholie of him; and that we ought not to contend with him as touching the bounds: as to saie, This is mine, and this is his; but we must sincerelie and truelie confesse, that all our saluation, how much so euer it be, is of God. And this did Oeco∣lampadius (a singular man in godlinesse and learning) note in 26, chapter of Esaie, the 156. leafe. But we must not thus imagine, that God prospereth the businesse, and yet dooth nothing: for euen this dooth he a little after prooue to be false, yéelding vnto God all our works. Neither doo we giue onelie false titles vnto him, as some flatterers doo vnto kings; bicause, through the authoritie of kings, manie thousands are slaine in battell, when as they themselues neuerthe∣lesse are occupied in the meane time in games and huntings. Augustine, in his treatise De bone perseuerantiae, the second chapter, saith; that We liue well, when we attribute all vnto God. And Cyprian (as he is alledged by Augustine) said; that Of vs there is nothing, and that therefore we may not glorie. This he spake not alonelie for christian modestie sake, but bicause of the truth, for that so the thing is.

And if the exposition were true, which some men make of those words; It is not in him that willeth, nor in him that runneth, but in God that hath mercie: that it is therefore so said, bicause our will and strength are not sufficient, vnlesse the mercie of GOD be present: the sentence might be inuerted, so that we might saie; that it is not in God, that hath mercie, but in man that willeth. Because, according to the iudgement of these men, the mercie of God is not sufficient, vnlesse that we also be willing. But this wrong turning he thinketh ought not to be suffered, as he teacheth in his Enchiridion vnto Laurence, the 22. chapter; but more largelie in the first booke to Simplicianus, in the second question, where he writeth after this maner: Those words also if thou diligentlie marke; Therefore, it is not in him that willeth, nor in him that runneth, but in God that hath mercie, the apostle shall not séeme onelie for this cause to haue spoken this, bicause we may by the helpe of God atteine to that, which we would: but also in that sense, wherein he saith in an other place; Woorke yee your owne saluation with trembling and feare: for it is God which worketh in vs, both to will and to worke, according to his good plea∣sure. Where he sufficientlie sheweth, that euen that same good will it selfe is doone in vs by the worke of God. For if therefore onelie it be said; It is not in him that willeth, nor in him that run∣neth, but in God that hath mercie; bicause the will of man alone sufficeth not vnto vs, to liue iustlie and rightlie, vnlesse we be holpen by the mercie of GOD, it may also be said after this maner: Therefore it is not in GOD that hath mercie, but in man that willeth, bicause the mercie of God is not alone sufficient, vnlesse the consent of our will be added. Yet this is ma∣nifest, that we will in vaine, vnlesse God take mercie of vs.

But I know not how this can be, that God ta∣keth mercie in vaine; vnles that we be willing:

for if God take mercie, we also be willing, sith vnto the same mercie belongeth our willing∣nesse. And it is God that worketh in vs both to will and to worke, according to his good will. For if we demand, whether a good will be the gift of God, it were a woonder, if anie man dare de∣nie it, &c. And in the same question to Simplicia∣nus, he writeth the same thing. But if this cal∣ling be so effectuall a worker of a good will, as euerie one being called dooth follow it, how shall this be true; Manie are called, but few are cho∣sen? Which if it be true, and that he, which is cal∣led, dooth not consequentlie obeie his calling; and that to obeie, is put in his will, it may right∣lie also be said: Therefore it is not in GOD that hath mercie, but in man that willeth and run∣neth, bicause the mercie of the caller sufficeth not, except an obedience doe followe. But per∣haps they, which being called after this maner, doo not consent, yet being called after another manner, may consent: so as that saieng also is true; Manie are called, but few are chosen. So that, although manie be called after one maner, yet bicause all are not affected after one sort, they onelie can followe their calling, which are found fit for to take the same. And this may be no lesse true; Therefore it is not in him that willeth, nor in him that runneth, but in God that sheweth mercie, who in such sort called, as was fit for them, which followed their calling.

And to others doubtlesse the calling came, but bicause it was such, as thereby they could not be mooued to become apt to take the same, they might indéed be said to be called, but not to be chosen. But this is not now likewise true; Ther∣fore it is not in God that sheweth mercie, but it is in man that willeth and runneth: bicause the effect of the mercie of GOD cannot be in the power of man, if he in vaine take mercie, man being vnwilling. Forsomuch as, if he would also take mercie of them, he might in such sort call them, as should be conuenient for them, that both they might be moued, and vnderstand, and followe. Wherfore it is true, that Manie be cal∣led, but few be chosen. For those chosen were called fitlie to the purpose, but they which were not fit, nor were tempered togither for their cal∣ling, were not chosen, bicause they followed not, although they were called. Againe it is true, that It is neither in him that willeth, nor in 〈◊〉〈◊〉 that runneth, but in God that hath mercie 〈◊〉〈◊〉 cause that, although he call manie, yet he taketh mercie of them onelie, whom he so calleth, as is fit for them to be called that they may followe. But it is false, if anie man saie: Therefore It is not in God that taketh mercie, but in man that willeth and runneth: bicause God taketh not mercie vpon anie in vaine. And of whom he hath mercie, he so calleth, as he knoweth it is agrée∣able to him, that he should not refuse the caller.

Here will some saie; Whie was not Esau so called, as he would obeie? For we sée that men are some one waie, some another waie moued to beléeue those things, which are shewed or sig∣nified. As for example sake: Simeon beléeued in our Lord Iesus Christ, being yet a yoong infant, knowing him by the spirit reuealing vnto him. Nathaniel, at one sentence that he heard of him; Before that Philip called thee, when thou wast vnder the tree, I sawe thee, answered; Master, thou art the sonne of God, thou art the King of Israel. Which thing a good while after, bicause Peter confessed, he deserued to heare that he was blessed, and that to him should be giuen the keies of the kingdome of heauen. At the mi∣racle doone in C••na of Galile, which Iohn the e∣uangelist mentioneth to be the beginning of the signes which Iesus did, when he turned water into wine, his disciples beléeued in him. Christ by speaking, stirred vp manie vnto faith. Ma∣nie beléeued not, no not when the dead were rai∣sed vp. The disciples being terrified with the death and crosse of Christ, staggered; and yet the théefe then beléeued, when he sawe him not his better in works, but his equall in the fellowship of the crosse. One also of the number of the disci∣ples, after his resurrection, gaue credit not so much to the liuelie members, as he did to the gréene wounds. Manie of that number, of whom he was crucified, which séeing him doo miracles, had contemned him, yet beléeued the disciples which preached him, and did such things in his name.

Wherefore, since that one man is mooued af∣ter one sort vnto faith, but another man after a∣nother sort; and that oftentimes one and the selfe same thing spoken after one maner dooth mooue, and spoken after another maner dooth not mooue, and another man it may mooue: who dare saie, that GOD wanted the maner of calling, whereby Esau also might applie his mind, and ioine his will vnto the faith, wherin Iacob was iustified? But and if there can like∣wise be so great an obstinacie of the will, as the turning awaie of the mind should be hardened against all the waies of calling; it is deman∣ded also, whether that same hardnesse it selfe be of the punishment of God? For, when as God forsaketh man, by not calling in such wise; how can he be mooued vnto faith? Who also will saie, that the verie [God] omnipotent hath wan∣ted a meanes, whereby man also should be per∣suaded to beléeue, &c. Now it appeareth what Au∣gustine thought as touching that place; It is neither in him that willeth, nor in him that run∣neth, &c. After these things I referre my selfe vnto that, which Paule wrote; And bicause ye are sonnes, God hath sent foorth the spirit of his

sonne into your hearts, crieng, Abba, Father. But if the spirit, being sent foorth by God vnto men, maketh them crie; it maketh them also to beléeue, and therewithall maketh them to liue well also. For when it was said by the prophet; I will take from them that stonie heart, and will giue them a fleshie heart: It is added; And I will giue my spirit among them, and will cause them to walke in my commandements, &c. Al∣so to the Romans it is written; As manie as are led by the spirit of God, those be the sonnes of God.

Wherein is to be noted, that the saints other∣while are passiuelie subiect vnto certeine moti∣ons of the holie Ghost. And if of some it be gran∣ted, that our will is sometime onelie a subiect passiue, when troubles and gréefes doo greatlie vrge vs, looking for nothing else but death; for the soule is then susteined by God, least it should faint: what let is there, that we should not also be passiuelie subiect to this change, whereof we now speake? Wherefore I saie the will is the subiect of both conuersions, as well of healing as of faith; but as touching the first, it onelie concurreth passiuelie, and as touching the o∣ther [both passiuelie] and actiuelie, bicause we beléeue willinglie. In the first, the spirit woor∣keth alone, but in the other it worketh togither with vs. Vnto the Galathians it is written; But when it seemed good vnto him, which had separated me from my mothers wombe: But it is not said; When it seemed good vnto me. And vnto the Romans; God distributed to euerie one the measure of faith. And of frée gifts it is written; that Those the spirit of God distribu∣teth to euerie one as he will. And he is no lesse the Lord of regeneration, and the GOD of our faith, than he is of frée gifts: and therefore he distributeth both kinds, as it pleaseth him. In the epistle to the Philippians we read; that To them it was giuen not onelie to beleeue, but to suffer for Christ. And in the 2. epist. to Timothie it is written; For God hath not giuen to vs the spirit of feare, but of power, of loue, and of sobri∣etie. Christ also said vnto the apostles; that To others, vnto whome he spake in parables, it was not giuen that they should vnderstand; but vn∣to them that were his apostles it was giuen. And verie manie other testimonies of the holy scrip∣tures might be alledged for this matter, how∣beit, I will be contented with these: but if there be anie, which will not beléeue these verie manie [alledged,] neither will they giue credit vnto more.

11 But manie saie; If thus the matter stand, then shall we be as stocks and stones, which are mooued of God. The matter dooth not so stand, bicause both stocks and stones, while they be mooued, doo neither perceiue nor vnderstand, nor will. Further, if in anie thing we be mooued pas∣siuelie, as stocks and stones be; yet should wée not so be called: albeit in this change, whereof we now speake, we are not mooued violentlie, as be stones and stocks, but by a motion méet vnto our end and perfection. Howbeit, that which they obiect against vs, is not well conclu∣ded: for it is an argument in the second figure of propositions affirmatiue: as if we should say; Stones and stocks are mooued passiuelie; Men in this change or conuersion are mooued passiue∣lie. Therfore are they stones & stocks. Again; we saie; Stones & stocks be bodies, they be also sub∣stances; In like maner men are bodies and sub∣stances; Therefore they are stones & stocks. All men sée, that the conclusions are not firme, & doo belong to the second figure of the affirmatiues. Yet neuerthelesse, of this our saieng, which wee defend, as touching the change in God, or the healing of the mind, before we can either be∣léeue, or hope, or expect celestiall things; it follo∣weth not, that we make for Swenkfeldius: for he séemeth to put faith before the word of God, but we doo not so. Bicause we affirme, the word of God is as well an outward as an inward in∣strument of the holie Ghost, wherewith he may persuade and shew what things are to be belée∣ued and doone, and may declare and vtter his efficacie in the changing of vs. For we knowe, that Faith is by hearing, & hearing by the word of God. Paule saith; How shall they beleeue in him, whome they haue not heard? And else∣where it is written; Lord, who hath beleeued our preaching? Further, Swenkfeldius séemeth to appoint the outward word to be as a certeine exercise of faithfull men, and reiecteth the mini∣sterie. Which opinion we detest; for we affirme, that as well the outward word as the inward, be instruments of the holie Ghost: neither doo we doubt, but that the word; especiallie by na∣ture, goeth before faith, séeing it is the subiect thereof.

12 Wherefore we determine, that the will or choise, before regeneration, can doo nothing by it selfe as touching diuine and spirituall things, but that the spirit of God is necessarie, bicause it propoundeth and teacheth: neither that the same is anie thing, except it worke a change of the mind. The Pelagians said, that the grace of 〈◊〉〈◊〉 is required, but yet to this purpose onelie, 〈◊〉〈◊〉 we may the easilier beléeue, & doo well. The schoole-Diuines, bicause they would differ from them, haue affirmed a preuenting grace: but we demand, what maner of grace that is? And we saie, that it is not sufficient to answer [that it is such a grace as] thereby are propounded vnto vs the words of God, and his promises, ei∣ther inwardlie, or outwardlie: but that there ought to be applied a change or conuersion, and

that it ought not to be put in our will or choise, to follow or cleaue vnto the promises. Augustine put vs in mind, that vnder the praises of na∣ture, lie hidden the enimies of grace. Where∣fore, now that we haue thus determined, there appeare two kinds of callings, one common, an other effectuall. Which distinction I first prooue out of the holie scriptures. Paule saith; Whome he hath called, those also he hath iustified. Wher∣fore it is some kind of calling, wherevnto iusti∣fication is ioined: for that is Paules chaine; namelie, to haue the linkes fast knit togither. On the other part, it is said by Christ; Manie are called, and but few chosen: now here is calling spoken of, wherevnto followeth not iustificati∣on.

Moreouer, there is a certeine calling, which by Paule is speciallie called According to the purpose [of God, ] which is shewed to differ from the other common calling. Wherefore it is proo∣ued by the holie scriptures, that there is a diffe∣rence of callings. This Augustine confirmeth. First, against two epistles of the Pelagians, the 19. chapter, where he writeth: For all that be cal∣led, are not called according to the purpose; For manie be called, few be chosen. They therefore are called according to the purpose, who were chosen before the world was made. And of this matter the same Augustine to Simplicianus, at the end of the first booke: Wherfore it remaineth that wils be chosen; but the will it selfe, vnlesse some thing happen, which may delight and al∣lure the mind, cannot by anie meanes be moo∣ued. But that this should happen, it is not in the power of man. What else willed Saule, but to inuade, to drawe, to bind, and slaie the christi∣ans? How raging was his will? How furious? How blind was it? And yet was he with one voice from aboue ouerthrowne. Doubtlesse, such a vision happened vnto him, as thereby crueltie being taken awaie, that mind and will was wrested and corrected vnto faith. Suddenlie, of a woonderfull persecuter of the Gospell, he be∣came a more woonderfull preacher [of the same.] So then it is manifest, that the calling is of two sorts, one common, and an other according to the purpose: to the vnderstanding whereof wée must knowe, that this purpose is nothing else, but a sure, firme, and constant decrée of God, wherein he foreknew, and appointed those, which he would ioine togither, iustifie, and blesse in Christ.

The calling, which vnto this purpose is con∣firmed, is effectuall, and changeth men through the word of God, by the helpe of the holie Ghost. But the other is common, whereby are offered the promises of God, through the word either outward or inward; but not with such an effica∣cie, as thereby the minds can be healed. This di∣stinction did Augustine verie well know, who a∣gainst Iulian the Pelagian, in the fift booke the third chapter, writeth after this maner: Not all men, which be called, are called according to the purpose; For manie be called, but few are cho∣sen. Wherefore, else where also he saith; Accor∣ding to the power of God, who hath saued vs, and called vs with an holie calling, not accor∣ding to our works, but according to his owne purpose and grace, which was giuen to vs in Christ Iesus, before the beginning of the world. The same Augustine De praedestinatione sancto∣rum, the 16. chapter: For manie, which be pre∣destinate, God calleth his sonnes, that he may make them the members of his onelie predesti∣nated sonne, not with that calling, wherby they were called which would not come to the marri∣age; sith by that calling, both the Iewes were called; Vnto whome Christ crucified is a stum∣bling blocke, and the Gentils also, vnto whome Christ crucified is foolishnesse. But he calleth the predestinate by that calling, which the apo∣stle distinguished, saieng; that Hee preached Christ the power of God, and the wisedome of God vnto them which are called, both of the Iewes and Graecians.

For so saith he in these words; Vnto them which are called, that he might note them which were not called; knowing that there is a sure maner of calling of them, which are called accor∣ding to the purpose, whome he foreknew and predestinated to be made like to the image of his sonne. Which calling he signifieng said; Not by works, but by him that calleth it was said vn∣to hir: The elder shall serue the yoonger. He saith; Not by works, but by beleeuing. Also he vtterlie tooke this from man, that he might yeld the whole vnto God. Therefore he said; But by him that calleth, not by euerie kind of calling, but through that calling whereby man is made a beléeuer. This also had he a respect vnto, when he said; The gifts and calling of God are with∣out repentance. The same father, in his Trea∣tise De spiritu & litera, the 34. chapter, mentio∣neth an other difference of these callings, that the one counselleth, and the other throughlie persuadeth. And he saith; Now if any shall presse vs to search that déepenesse, why one is so coun∣selled, as he becommeth throughlie persuaded; and an other not so: two things in the meane time I call to remembrance, which I think good to answer; O the deepenesse of the riches, &c. Againe; Is there anie iniquitie with God? Hée that shall not be content with this answer, let him séeke better learned; but let him beware he find not them that be presumptuous.

13 After this maner did Augustine conclude this sentence, bicause he sawe there were men found out, which sought for a cause of the diffe∣rence

by frée will, whom he called presumptu∣ous. He writeth in like manner in the ninth chapter De praedestinatione sanctorum: But whie it is not giuen in all men, it ought not to mooue a faithfull man; which beléeueth, that by one man all men vndoubtedlie went into most iust con∣demnation. Euen so, there should be no iust re∣prehension of God, although that none were de∣liuered from thence. Wherby it is manifest, that it is a great grace that manie are deliuered. A∣gaine, what should be due vnto them, they know by those which are not deliuered; that they which glorie, may glorie in the Lord, not in their owne merits, which they sée to be like to theirs that he damned. Here also Augustine plainlie teacheth, that whosoeuer of vs are deliuered, we are not all called by that calling, by which we be deliue∣red; & that without anie iniustice of God. And in the same booke the 8. chapter: Wherefore, saie they, dooth he not teach all men? If we shall saie; Bicause those, whom he teacheth not, will not learne: it will be answered vs; And where is that signe, which is said vnto him? Lord turne thou againe and quicken vs: or else if God, of vnwilling make not willing, whie dooth the church, according to the precept of the Lord, praie for them that persecute hir, &c. Augustine resteth not vpon that answer; to wit, that they are not taught, bicause they will not learne: for he saith, that of vnwilling, GOD can make willing. Prosper, Adcaput Gallorum, answereth to them which obiect, that they which are called, are not called alike, but some [are called] that they should beléeue, &c.

The answer followeth. If calling be onlie vn∣derstood in preaching of the Gospell, it is not tru∣lie said, that vnto diuers men it is diuerslie prea∣ched; séeing there is one God, one faith, one re∣generation, and one promise. But if there be a respect had to the effect of planting & watering, there is one thing doone in them, whose outward eares are mooued by a bodilie voice; & an other thing in them, whose inward sense God hath ope∣ned, & in whose hart he hath put the foundation of faith, & the feruencie of loue, &c. Those two kinds of calling could not more euidentlie be expressed. Zuinglius, in his book De prouidentia, tome 1. leafe the 370. That appointment or ordinance, wherby is decréed, that a man is now called by God, not onelie by this generall calling, which betokeneth the outward preaching of the apostles; but also by that, whereby the spirit dooth earnestlie put the elect in remembrance, that they desire to obeie GOD, in that he commandeth or promiseth, &c. The same author, vpon the epistle to the Ro∣mans, the eight chapter, tome 4. leafe 428. To them, which according to the purpose, who indéed were called from the beginning. These words doo I vnderstand of the inward calling, that is, of the election; not of the outward calling of the word. As if he should saie: I haue now said, that to the saints, or them which be called, all things turne vnto good. Which saieng I allow: for all things are grounded vpon the frée election of God. God, which knew all things, before they were, determined also before hand, that they should be coheires with his sonne: so neuerthe∣lesse, that Christ is the first begotten; that is, the naturall and essentiall sonne of God, and we the adopted sonnes. Whom he hath so before hand appointed and ordeined, those afterward he cal∣leth by an inward calling: that is, he draweth inwardlie. Iohn. 6. that is, he maketh faithfull; he draweth them, that their mind may cleaue fast and trust vnto him. Whom he thus maketh faithfull, those also he iustifieth, through an assu∣red faith, that is to wit, of his sonne, &c.

The same author, in his booke De prouidentia, tome 1. leafe the 368. saith: For they sawe that this thing is not now signified by signes, but doone before the eies; whereby the sinnes of the whole world were purged: but as touching this [outward calling] there was nothing doone, bi∣cause onelie they did repent, whom the holie Ghost lightened, that they might knowe this man to be the sauiour; and the father did drawe them, that they might come vnto him, and might imbrace him: further, to knowe that outward things are not able to doo anie thing else, but sig∣nifie and shew, &c. Conradus Pellicanus, vpon the first chapter to the Ephesians, interpreting these words; Who hath predestinated vs to the adoption of sonnes, thus writeth: In the which thing must be noted the order, wherein election holdeth the first place; next vnto that, the adop∣tion to be sonnes; which is said to be the calling, while the Lord draweth vnto him those which he indued with the spirit, in giuing a knowledge of himselfe: finallie, there succéedeth an holinesse of life, &c. Now, by these excellent and holie men appéereth these two maner of callings, not deui∣sed by me, but both receiued, and put in writing by them. Whereof it commeth, that of them, which be at one and the selfe-same sermon, and heare the selfe-same Gospell, some beléeue, some contend, some imbrace, and some laugh to scorne. Verelie, they which contend, scorne, and refuse, doo it of their owne naughtinesse, which God infuseth not into them: but they, which be∣léeue and imbrace, doo this by the effectuall cal∣ing of God, the which is not giuen vnto all men.

Wherefore Augustine De praedestinatione san∣ctorum, chapter eight: Therefore, when the Gos∣pell is preached, some beléeue, and some beléeue not: they which beléeue, the preacher speaking outwardlie, do inwardlie heare of the father, & do learne; but they, which doo not beléeue, doo heare outwardlie, inwardlie they doo not heare, nor

yet learne. This is as much to saie, as; To the one sort it is giuen to beléeue, to the other it is not giuen: bicause No man (saith he) commeth vnto me, except my father shall drawe him. The same father, euen in that booke, the sixt chapter: Many heare the word of truth, but some beléeue, and some speake against it. That these there∣fore will beléeue, and that those will not, who can be ignorant of this▪ Who can denie it? Howbeit, séeing the will of some is prepared by the Lord, and of some not; we are in verie déed to discerne what springeth of his mercie, or what springeth of his iudgement. That which Is∣rael sought (saith the apostle) it obteined not, but election obteined it. But others be blinded, as it is written; God hath giuen vnto them the spirit of slumber, eies that they might nor see, and eares that they might not heare, euen vnto this daie, &c. Wherefore, verie great is the diffe∣rence of hearers: the which Augustine, as we haue knowne, noteth by the diuersitie of cal∣lings. And wherefore God so tempereth and di∣stributeth them, he in the same booke the eight chapter teacheth in these words. But whie he tea∣cheth not all men, the apostle hath opened so much as he thought méet to be opened: bicause He minding to shew his wrath, and to make his power knowne, suffered with long patience the vessels of wrath prepared to destruction, and that he might declare the riches of his glorie vp∣on the vessels of mercie, which he prepared vn∣to glorie, &c. Here the reason, as it manifestlie appeareth, is deriued from the finall cause; bi∣cause God determined to make manifest not onelie his goodnesse, but also his righteousnesse and seueritie. But some man will saie; If thus the case stand, God shall not be vniuersall, but particular. The which doubtlesse in this respect cannot be denied: for we sée that he ruleth at his pleasure, and distributeth these two kinds of callings. But of this matter we will speake af∣terward, when we shall come vnto predestina∣tion.

14 In the meane time let vs answer them, who say, it is but a small matter that they desire; and that the frée will, which they would haue to be granted them, they saie i•• but a certeine little sparke. The same we doo grant, so farre as godli∣nesse will permit; namelie, in those things which are subiect to the sense & reason of man, and which doo not excéed the capacitie of our nature. Also, to them that be renewed, we grant it as much as mans infirmitie dooth suffer, while we liue in this world. But vnto those, which be not renew∣ed, we cannot grant the same as touching hea∣uenlie and spirituall good things; bicause such a sparke it is, as it would not bréed brightnes, but smoke, wherby men would soone become proud, and withdraw much from the grace and mercie of God. For by this little sparke, they would boast, that they are discerned from others: but [the scriptures] will not haue them discerned, otherwise than by the grace and mercie of God, not by free will, or by [their owne] gifts and ver∣tues. Of which matter, thus Augustine wrote in his booke De praedestinatione sanctorum, the fift chapter: For are men discerned from men, by those gifts, which are common vnto all men? But here he first said; For who separateth thee? And then he added; And what hast thou that thou hast not receiued? Bicause a man, being puffed vp against another man, might saie; My faith, my righteousnesse, or if there be anie thing else, discerneth me. Such cogitations the good Doctor preuenting saith; What hast thou, that thou hast not receiued? And of whom, but of him which hath separated thée from another? To whom hath he not giuen that, which he gaue vn∣to thée, &c.

But they saie; This verie small thing which we demand, worketh nothing by it selfe. But the selfe-same thing might we saie of grace, bicause it worketh nothing by them, vnlesse the consent of our mind come there vnto. And vndoubtedlie it is verie absurd, that vnto the change or rege∣neration, we should bring anie thing actiuelie; séeing no man dooth anie thing toward the be∣getting of himselfe. Which if it be true in those naturall and carnall things, how much more is it to be granted in spirituall things, the which are a great waie further from our strength or power? This did Oecolampadius, in his treatise vpon the first chapter of Zacharie sée, when he in∣terpreted these words; And thou shalt saie vnto them, turne ye vnto me. Where he thus writeth: Ieremie said; Conuert me Lord, and I shall be conuerted, for thou art my Lord GOD, yea as soone as thou turnedst me, I did repent. I that could not beget my selfe vnto a carnall life, when I was not, how shall I not beget my selfe vnto a spirituall life? Wherefore Iohn pronoun∣ceth, that the same birth is of God. So as they that striue against vs in this place, contended not onelie against vs, but against the grace of God. And they gather that, which the holie Ghost shunneth: for those things that be here taught, are therefore taught, that we may knowe the citie to be built by the mercie of God. Out of this doo they gather, as though there were some thing frée in vs, and giuen of our carnall natiui∣tie, whereby we may be conuerted, and that so we may by our owne strength build the citie, &c. Oecolampadius denieth not, but that we haue had some thing frée from our natiuitie; but he denieth that to be such, as thereby we may be conuerted.

They saie also, that they haue God [for their guide] as men [vse,] who vnto waiefarers doo

faithfullie shew the waie, and doo counsell and admonish vs to choose a safe waie, and to leaue that which is dangerous and deadlie. Neuerthe∣lesse, if they be not heard, they are not in fault, and they haue doone their part. Howbeit, such a similitude hath no place here; bicause they, which shew the waie, haue it not in their power, to per∣suade or to change the will of them that take the iournie. But GOD can doo these things, if he will, and dooth it towards them, whom he calleth effectuallie. Also they affirme, that there is no man so corrupt and past grace, but that he may by his owne frée will wish for felicitie, and for the grace and fauour of God, that it may hap∣pen well vnto him. I confesse, that men not re∣generate doo generallie desire felicitie: but and if that be laid before them, which we should haue by Christ, and the faith in him, and by the crosse, I saie that it is not put in their choise to desire that; naie rather, they despise and refuse it.

15 The saieng of Nazianzen is obiected, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Euerie thing rightlie established by God, is giuen to them that call vpon him, and so doo consent vnto him. Howbeit, if this be rightlie vnderstood, it ma∣keth on our side. By the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I I vnderstand the duties of beléeuing, hoping, louing God and our neighbour, and of right li∣uing. These things (I confesse) are of God, and are giuen vnto them that be called: who, if they haue béene called effectuallie, and are healed, doo vndoubtedlie grant and giue their consent, which before preparation or health receiued they could not haue doone. Chrysostome also is alledged, who saith; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c: that is to saie; God trulie dooth drawe, but he draweth him that is willing. This saieng also we reiect not: but it must be considered, that séeing the diuine drawing causeth the change, if the point thereof, whereat it beginneth, be con∣sidered, man is found to be vnwilling; and when he is changed by God, and is healed, he is made willing; and when he is drawne vnto fur∣ther matters; namelie, to beléeue, to hope, and to loue GOD himselfe, now is he willinglie drawne; who neuertheles, at that first moment, wherin he began to be drawne, was vnwilling. Verie well therefore said Augustine against the two epistles of Pelagius, the 19. chapter, that Christ aptlie vsed the word of drawing, but not of leading: for they are led, which were before willing; but they are drawne, which were not willing. Therefore, least we should imagine that we had a good will, when we began to be mooued by God, he said we are drawne, not led.

Wherefore, if it be demanded, whether Paule in his conuersion (whereof at this daie there is yéerelie celebrated a daie of memoriall) were drawne by frée will; I saie the proposition is doubtfull, neither can it be satisfied by one an∣swer. For if I should be demanded, by what part of the mind God began to heale Paule, and to conuert him; I would easilie grant, that it was by that which is called Liberum arbitrium, that is to wit, by the will and vnderstanding, which did passiuelie concurre to this renewing. But if I should be asked, whether Paule were drawne of frée will, whereby, as by an actiue be∣ginning, he might come to his first renewing and preparation, I denie that the drawing was by frée will; especiallie as touching the first mo∣ment of such a change. And why I may not ther∣in admit that fréedome, I will shew the cause: for that at the beginning he wanted both the spi∣rit and grace; which being absent, there is no strength to the furtherance of celestiall and su∣pernaturall things. But they saie, that séeing the promises are offered vnto vs, although we be not regenerate, we must striue to beléeue. This is soone commanded, but it cannot be doone; bicause, except we be framed anew by the spirit, we shall striue against it, but we shall not striue [to obteine it;] and we shall flie a∣waie, euen as Paule was against the true faith; and as Augustine before he was conuerted and healed.

16 They saie, that we expect violent moti∣ons, which is not true: we expect not violence, but we preach the efficacie of the diuine power. Violent, as Aristotle defineth it in his third booke of Ethiks, is that, which is mooued from an outward beginning, and dooth not [immediate∣lie bring anie thing at all: howbeit, such is not our will. But that it may appeare what it brin∣geth, we must vse a naturall similitude. The first matter, by transmutation taketh méere formes, and is mooued by the efficient cause;] and it bringeth the subiect, for it is subiect vnto those motions; further, it hath a certeine pow∣er or abilitie vnto these formes: euen so mans mind is the passiue subiect of this conuersion and healing. Againe, it hath a certeine power or abilitie, indéed not actiue, but passiue; and that while it is compared vnto God, bicause it can be actiuelie changed by him. For we are created reasonable, according to the image and similitude of GOD. And certeinlie, a passiue power of this kind may, after the maner of the Schoole-men, be called an obedientiall power: bicause we be capable of the diuine change, when God shall be minded to worke the same. Here∣by may be well vnderstood that, which is spoken of Augustine, that to be able to haue faith, hope, and charitie, is of nature; but to haue them is of grace. For of nature we haue it, that we can passiuelie be changed of God; but that we are changed in verie déed, this is of grace.

Rightlie said Augustine in his booke De cor∣reptione & gratia, the eleuenth chapter, that Frée will is but little, vnles it be changed by the God omnipotent; and that we haue no néed of pow∣er, if there should onlie haue béene vsed a persua∣sion or shewing of good things. Wherefore a power is required vnto this, that the change might be counted woonderfull. For which cause the same father, in his treatise of the grace of Christ against Pelagius, and Coelestinus, the 24. chapter, wrote verie well: Therefore let them read and vnderstand, let them behold and con∣fesse, that God worketh in the hearts of men, not onelie true reuelations, but also good wils; not through the lawe and doctrine founding out∣wardlie, but by the inward and hidden lawe, by a maruellous and vnspeakeable power. But they obiect vnto vs out of Iohn; God hath gi∣uen them power to be made the sonnes of God. Howbeit, they saie nothing. For Iohn speaketh there of the regenerate, and of the beléeuers; séeing it is foorthwith added; Euen to them that beleeue in his name: and straitwaie after; They that be borne of God. But if thou wilt vnder∣stand these things, of them that be not renewed; we may saie, that they had that power by prede∣stination before all eternitie, although they doo not yet possesse the same in act. This also séemeth to be a let, which is written in Zacharie; Turne you vnto me. And in Ezechiel the 18. chapter; Make you a new heart. Where we also our selues séeme to come togither actiuelie. Neuer∣theles, as I said at the first, we must distinguish of the drawing, if we weighthe end, from whence beginneth the motion, while we be vnwilling. There dooth God conuert, change, and heale vs, and of vnwilling maketh vs willing. Howbeit, sith for the time that we liue here, we are not per∣fectlie turned vnto God, neither are we so pli∣ant, tractable, or obedient vnto his commande∣ments, as we ought to be: therefore is it com∣manded vs, that as being now workers togi∣ther with God, we should more and more con∣uert vnto him; and that we should euerie daie more and more, make to our selues new hearts.

But there is an other cauillation of some men. First they affirme, that the lawe is the reuealed will of God; they adde, that the same is mightie & inuincible: and they demand, whie all men may not performe the same? If God (saie they) com∣manded the sea to abide within his bounds, and to discouer it selfe, & that it was doone, bicause so he would it to be; [likewise] when he commanded the dead man that he should be raised vp, his will was not in vaine, but brake foorth into act: whie then hath not his will, which is in the lawe, come to effect? Doubtlesse, not for anie infirmitie thereof, but bicause it séemeth that God would so command these things, as he might leaue them in vs to doo, which himselfe would not doo. I an∣swer, that God would his commandements to be kept, yet not through the strength of frée will onelie, but by grace, whereby we are first healed, and afterward are led vnto this obedience. Moreouer, when it is said, that the lawe is the will of GOD, I grant: but yet it is not euerie will [of his.] It may be called the approouing will of God, it is the will of his good pleasure, al∣so a preparing will; but it is no working, appoin∣ting, decréeing, and effectuall will towards all men, but towards all those to whom it shall séeme good vnto God. Euen as also we saie con∣cerning sinne, that he would it not; bicause he forbiddeth it, it displeaseth him, and he punisheth it: yet is not his will so towards it, that he effe∣ctuallie, and substantiallie, & by appointing and decréeing would it not; otherwise he would not permit it, but let it. And there be no wils so per∣uerse, which God cannot change.

But it is yet demanded, whether we be able to resist the calling of GOD? We may, and es∣peciallie the common and generall calling; yea rather we flie awaie from the same, when we be not yet regenerate; as Adam at the beginning, and Paule did it a great while. Yea and after∣ward, when we be healed and prepared, we of∣tentimes fall: as we knowe that it happened vnto Peter and Dauid. But if thou shalt aske, that when the calling, which is effectuall, and ac∣cording to the purpose, is present, whether it doo preuaile? I grant it dooth: for vnto Paule it was said in the verie houre of his conuersion; It is hard for thee to kicke against the pricks: not that there is a violence brought vnto the will, séeing that cannot be: albeit in Luke the 14. chapter it is written; Compell them to come in. But there it is rather spoken of the goodnesse of God, the which in calling them that he his, is importu∣nate, and vseth (if I may so speake) a certeine improbitie [or woonderfull diligence,] and dea∣leth not onelie by exhortations, but also by re∣bukes and scourges. Albeit Augustine wrested this to the Edicts of christian princes, the which a∣gainst heretiks appoint gréeuous punishments, banishments, prisonments, penalties, & other such like. And albeit that faith be voluntarie, yet God driueth [men] to it by such waies & means. Also this is obiected; How often would I haue gathered thy children togither, as the hen gathe∣reth hir chickens? But herevnto Augustine an∣swereth: And yet those, whom I would gather togither, I gathered, euen against thy will.

Yet the same father séemeth to haue spoken hardlie, in his treatise against Adimantus the Manichei, the 26. chapter, where he wrote; that It is in the power of man to change the will vnto better. Herevnto notwithstanding he himselfe

answereth, in his first booke of refractations, the 22. chapter, where he saith; But that power is nothing, vnlesse it be giuen of God, by whom it is said; He gaue them power to be made the sonnes of God. For séeing this is in the power, that when we will, we doo, nothing is so much in the power, as is the will it selfe: but the will is prepared of the Lord, and by that meanes he gi∣ueth power. So must that also be vnderstood, that I said afterward it is in our power, either that we be ingraffed by the goodnesse of God, or by his seueritie be cut off; bicause it is not in our power, sauing for that he followeth our will, which being prepared by the Lord to be mightie and strong, that which before was hard and vn∣possible, is soone become a worke of godlines, &c. Wherefore, let this rule and exposition be of force [to answer] all the places of Augustine; in which he séemeth to attribute more than is méet vnto frée will, as touching heauenlie and super∣naturall things. We must answer, that this [selfe power] hath onlie place in willes alreadie prepared and healed. This rule did this father neuer withdrawe, but put it as firme and cer∣teine in his retractations. Yea and in the tenth chapter of the same booke he sheweth, that those things which he wrote, as touching frée will, a∣gainst the Manicheis, were spoken, to the intent he might declare, that there is not a certeine first euill beginning contrarie vnto the good God; from which euill beginning forsooth sinnes should flowe: but that the beginning of sinnes was from the will. Wherefore, it was not agrée∣able to that drawing, that he shuld speake much of the grace of God that prepareth and healeth, which neuerthelesse he after some sort left not vntouched. And of frée will he spake rather, as it was in nature [first] instituted; than as it is now found in nature defiled and corrupted.

It is also obiected vnto vs, that we doo euill in denieng frée will, and that we giue an occa∣sion of bringing the same in question, and that we offer an offense vnto the Papists. Howbeit, I take not awaie frée will in generall; but I grant the same in outward things, and in those things, which are not aboue the capacitie of man. Moreouer, I grant the same in part, vnto them that be prepared, healed, and conuerted by the grace of God, as a little after shall be said. Fur∣ther, we are not to passe much of the slander of the Pharisies; They be blind, and leaders of the blind: and therefore they are not to be regarded. Euerie plant, which the heauenlie father hath not planted, shall be rooted vp. Besides, they aske whether God doo towards all men as much as sufficeth to their saluation? Some saie he dooth. But it séemeth not so vnto me: for I knowe out of the holie scriptures, that they of Tyre and Sidon would haue beléeued, if they had séene those things that were doone of Christ in Chora∣zim, Bethsaida, & Capernaum. And this also did Prosper ad caput Gallorum note, when he answe∣reth vnto the tenth chapter, wherin they obiected against the doctrine of Augustine; bicause he af∣firmed, that the grace of the Gospell was by God withdrawne from some. He writeth there after this maner: Also, he that saith that the pre∣ching of the Gospell is by the Lord withdrawne from some, least by receiuing the preaching of the Gospell they might be saued, may discharge himselfe of ill report, by defense of our Saui∣our himselfe, who would not shew foorth his works among some, which he saith would haue beléeued, if they had séene his signes and mira∣cles. And he forbad his apostles to preach the Gospell vnto certeine people. And yet still he suffereth some nations to liue without his grace, when as neuerthelesse we beléeue it most certeinlie, that the church shall be spred abroad into all the parts of the world, &c.

Of the verie same matter also the same fa∣ther, Ad excerpta Genuensium, the eight dout, thus writeth: As touching the men of Tyre and Si∣don, what thing else can we saie, but that it was not vouchsafed vnto them to beléeue? And yet neuerthelesse the truth it selfe reporteth, that they would haue beléeued, if they had séene such signes of powers as were doone among vs that beléeue. But why this was denied vnto them, let them that falselie accuse tell it if they can; and let them shew why the Lord did maruellous things among them, whom they should not pro∣fit. Also we, if we be not able to atteine vnto the cause of his dooing, and to the déepenesse of his iudgement; yet doo we most manifestlie knowe, that both it is true, which he said, and iust which he did: and that not onelie the men of Tyre and Sidon, but also they of Chorazim and Bethsaida, might haue béene conuerted, and of infidels might haue become faithfull, if the Lord would haue wrought this in them. Neither can it séeme false to anie, which the truth saith; None can come vnto me, except it shall be giuen him of my father. And; To you it is giuen to knowe the mysterie of the kingdome of heauen. A∣gaine; No man knoweth the sonne, but the fa∣ther; nor the father, but the sonne, and he to whom the sonne will reueale him. Againe; As the father quickeneth the dead, so the sonne quickeneth whom he will. Againe; No man can saie that IESVS is the Lord, but by the holie Ghost. The same Prosper also sheweth, that the preaching of the Gospell hath not alwaies béene giuen to all nations, nor yet in all times; and yet the same neuerthelesse is necessarie vnto saluation.

Ad capita Gallorum, the fourth chapter, where∣in it was obiected against Augustine, that ac∣cording

to his iudgement all men are not called vnto grace; thus answereth: Although it should appeare, that the whole world had now in euerie nation, and in all the ends of the earth receiued the Gospell, which in verie déed is most truelie pronounced that it shall come to passe; yet were there no doubt but that, since the time of the re∣surrection of the Lord, vnto this present age, there haue béene men, which haue departed out of this life, without knowledge of the Gospell: of whome it may be said, that they were not cal∣led, bicause they not so much as heard of the hope of calling. But if anie man affirme, that this full generalitie of calling, hath béene alwaies so celebrated, as after the time of the ascension of the Lord into heauen, not so much as one yeare passed ouer, within the which there came not vnto all men the preaching which was sent; let him sée how he will prooue, that the people of Asia were called, when as the apostles (as it is written) were forbidden by the holie Ghost to preach the word in Asia, or to the Bithynians, vn∣to whom the same apostles assaied to go, and the spirit of Iesu suffered them not. Let him sée al∣so, how he can defend the foreshewing of the truth it selfe, which said; This Gospell shall bee preached ouer all the world, for a witnesse vnto all nations, and then shall the end come. For the truth of that prophesie (which were wicked∣nesse to be spoken) staggereth, if the world were replenished with the Gospell, within the space of foure hundreth yeares [after Christ;] and as yet the comming of the Lord is deferred, &c.

The same father in an epistle to Ruffinus, as touching that which is written; Who would all men to be saued: And againe, at the verie same time, wherein preaching was sent to all men, certeine places were forbidden the apostles to go vnto, euen by him that would all men to be saued, & to come to the knowledge of the truth: manie doubtlesse, in that delaie of the Gospell, being withheld and turned awaie, died without knowledge of the truth, and were not consecra∣ted with regeneration. Wherefore let the scrip∣ture tell what was doone. It saith; When they had gone through Phrygia, and the region of Galatia, they were forbidden by the holy Ghost to preach the word in Asia. But when they were come into Misia, they sought to go into Bithy∣nia, but the spirit of Iesu suffered them not. But what maruell is it, if at the verie first preaching of the Gospell, the apostles could not go, except whither the spirit of God would haue them to go, since we sée that manie nations foorthwith at the first began to be partakers of Christian grace, and that others haue not as yet had anie maner of smell of this goodnesse? But shall we saie, that mens wils, and that so beastlie and rude maners of these men doo stop the will of God, that they doo not therefore heare the Gos∣pell; bicause wicked harts are not open to prea∣ching? But who hath changed the hearts of these men, but he that seuerallie framed their hearts? Who hath mollified this rigorous hardnesse to the affect of obedience; but Hee that is able of stones to raise vp children vnto Abraham? And who shall giue vnto preachers a bold and inuio∣lable constancie, but he which said vnto the apo∣stle Paule; Feare not, but speake, and hold not thy peace, for bicause I am with thee, & no man shall withstand thee to hurt thee, for I haue much people in this citie? And I thinke that no man dare saie, that anie nation of the world, or anie region of the earth should be passed ouer, where∣in ought not to be spred the tabernacles of the church, &c.

By these things it appeareth, by how manie reasons this father hath prooued; that the prea∣ching of the Gospell, which is necessarie vnto sal∣uation, hath béene wanting to manie nations, & in manie ages. Whereby cannot be affirmed, that God did that, which sufficed to the saluati∣on of men. But that his meaning may the more appeare, let vs adde those things, which he wrote throughlie vpō the 4. chap. to the Gauls: Also, he that saith, that all men are not called to grace; if he speake of them, vnto whome Christ is not shewed, he must not be blamed; bicause wée knowe indéed, that the Gospell hath béene sent into all the parts of the world: but we thinke not now, that it hath béene preached in all the ends of the earth; neither can we saie, that there is the calling of grace, where there is as yet no regeneration of the mother of the church, &c. The same Authour, in his answers vnto the collecti∣ons of the Genuenses, to the sixt doubt: And as we cannot complaine of him, that in the ages which be past, permitted all nations to walke in their owne waies; so should we not haue anie iust complaint, if grace yet ceasing, we should perish among them, whose cause and ours was all one; who neuerthelesse, as then, of all the world he made choise of a few; so now, of all mankind vniuersallie he saueth innumerable, not according to our works, but according to his owne purpose and grace, which was giuen vnto vs in Christ Iesus, before the beginning of the world, &c. Now dooth it plainlie appeare by the saieng of this man, that the grace of GOD sometime ceased; and that all men had not al∣waies a iust calling vnto saluation: wherefore it is not so vniuersall as some will, but is ra∣ther particular.

But bicause some vse a certeine shift, to saie; that they, to whom the Gospell was not prea∣ched, had calling enough of God, sith by the ele∣ments, by the spheres of heauen, and by other creatures they were instructed concerning the

onelie true God, whom it behoued them to wor∣ship; so that in the epistle to the Romans, they are blamed as inexcusable. But how true this is, the same Prosper sheweth in an epistle vnto Ruffinus, as touching frée will, where he thus writeth: For neither is it remooued from the common consideration of men, in how manie ages, what innumerable thousands of men, be∣ing left to their owne errors and impieties, fell away without any knowledge of the true God; euen as in the Acts of the apostles the words of Barnabas and Paule did declare, saieng to the men of Iconium; O men, whie doo ye these things? We also are mortall men like vnto you, and preach vnto you, that ye should turne from these vaine things vnto the liuing GOD, which made heauen and earth, the sea, and all things that in them are; and who in times past suffered all the Gentiles to walke in their owne waies. And verelie he left not himself without witnes, in that he did good vnto them, and gaue raine from heauen, and fruitfull seasons, filling their hearts with food and gladnesse. Verelie, if either naturall vnderstanding, or the vse of Gods be∣nefits, might haue sufficed to atteine eternall life; then the reasonable contemplation, and the temperature of the aire, and the abundance of fruits and meates in our time might saue vs; bicause vndoubtedlie, we hauing a better vse of nature, should worship our Creator, bicause of his dailie benefits.

But farre be it from the minds of the god∣lie, and them that be redéemed by the bloud of Christ, to haue an ouer-foolish and pernicious persuasion [hereof.] He dooth not deliuer man∣kind, without the man Christ Iesu, the onelie mediatour betwéene God and man. Without him there is no health to anie man, euen as he himselfe reneweth vs, and not we our selues, &c. This father therefore hath decréed, that it had not béene enough to be called to saluation, by the elements and creatures. For if this kind of calling had béen effectuall at anie time, it should also be effectuall at this daie; séeing the state of man is not appaired, nor become in woorse case after the comming of Christ, than it was before. Moreouer, this he affirmeth, which is most true, that saluation cannot consist without Iesus Christ our sauiour apprehended by faith. And as touching Paule, who in the epistle to the Romans, maketh them inexcusable, bi∣cause of that naturall knowledge of theirs: first I answer, that that excuse is therefore fullie ta∣ken from them, bicause they did not faithfullie reteine that small thing, which they knew by the creatures of God, touching the holding fast of one God onlie; neither did they followe that iu∣stice, which they had perceiued in their mind. Further, they were therefore made inexcu∣sable; bicause they so much trusted to their owne strength, as they thought they had onelie néed of a teacher, and of the knowledge to doo things: which when they should obteine, they thought themselues able to performe the iustice which they knew. Therefore, whereas of God they had receiued by his creatures, some knowledge of iustice and righteousnesse; séeing they framed their life against the same, they were vtterlie void of excuse.

Moreouer, it is to be considered, that the na∣tions, which were without the word of God, and preaching of the Gospell, had not that same drawing, wherwith God draweth to Christ. For this (as it hath béene shewed) if we haue respect to the ordinarie calling, consisteth of the word of God outwardlie preached, or else inwardlie re∣uealed by the spirit, and that effectuallie. Which thing whether the Ethniks had, it is both vn∣certeine, and cannot be prooued. Wherefore we must not affirme, that God towards all men did so much as was sufficient vnto their saluati∣on. For he called not all by the preaching of the Gospell; and to whom he vouchsafed the prea∣ching, he granted it not to them all effectuallie, whereby their minds might be healed. Howbe∣it they saie: But God, when he calleth, dallieth not, but calleth vs indéed. Neither doo we saie, that God dooth dallie; but we saie that he calleth indéed, bicause he himselfe it is that calleth. For the reuelations of good things, & the motions of dooing well, are not but of the true God; & those things, which he prompteth, such as be the com∣mandements and promises, are true, and not subiect vnto falsehood. Wherfore he trulie calleth euen them, to whose calling he applieth not effi∣cacie. Neither dooth he dailie in so calling: for∣somuch as he hath his owne ends; which though they be not knowne vnto vs, yet (as the scrip∣tures teach) this he sometimes dooth of iudge∣ment, and that men (as it hath béene said) may be made inexcusable; and that the godlie and elect may the more plainlie perceiue in them, which be so called, what a great benefit they haue receiued in comparison of them; and may vn∣derstand, that they, as touching their owne part, might after the same maner haue béene called, séeing they had their cause common with theirs.

Also this kind of calling is of force, to the blinding and hardening of men for their ill de∣serts: euen as we read in Esaie, when he was sent; Blind thou (saith God) the eies of them, har∣den & make grosse their harts, least they should conuert, and I might heale them, &c. They are woont also to obiect against vs, that such are the men made by him, as they are not to be led by stripes and cudgels like vnto asses; the which I also denie not. For I make not that effectuall

calling (as I haue often said) not to be violent nor without the word: by which I affirme, that they, which be conuerted, are not onelie counsel∣led, but also throughlie persuaded. Christ in verie déed said, that His sheepe heare his voice. But yet we must consider, that first they be and are made his shéepe, before they heare: euen as also it is necessarie, that first the trées be good, before that they can beare good fruit. Neuerthelesse, men doo imagine, that so the matter is to be di∣uided; as it is Gods part to giue, and ours to re∣ceiue. And indéed I grant, that it is we that re∣ceiue the gifts, which God offereth: howbeit, we receiue them not by our selues; naie rather, we would refuse them, vnlesse he by changing of vs should cause vs to receiue them. Wherefore God dooth both the one and the other: for both he offe∣reth his gifts, and bringeth to passe that we doo receiue them. But that is not in the power of men; séeing a father otherwhile offereth some∣thing vnto his children, but he cannot change their will, that they may be willing to receiue that which he offereth.

Lastlie, to the intent they may shew, that the drawing doone by God is vniuersall, they are woont to alledge that, which is written in the 12. of Iohn; When I shalbe lifted vp from the earth, I will drawe all men vnto my selfe. But they are deceiued: for that generalitie must be restrei∣ned vnto the children of God, not to them onelie which are now in present possession, but which were alreadie predestinated before the world was made: whom the same Euangelist, in the 11. chapter expressed, when he said that Caiphas prophesied, that Iesus not onelie should die for the people, but that he should gather togither the children of God, which were dispersed: and those were not onelie of the Iewes, but also of the Gentils. Wherefore Chrysostome, interpre∣ting those words, saith; that That generalitie must be referred both to the one and the other people: namelie, vnto the Gentils and vnto the Iewes. They which required then to be admit∣ted vnto Christ, were Graecians. Howbeit, Christ admitted not the Ethniks vnto his com∣panie, while he liued; but shewed, that he would then admit all kinds of men, when he should be exalted by the crosse, and by his death. Where∣fore, not all men in euerie kind are here to be considered, but rather the sundrie kinds of all men. But to returne to the verie preparation or healing of the mind, wherevnto I said, that our mind dooth onelie come togither passiuelie; I saie, that I manifestlie prooued the same by the scriptures, and also by the testimonies of the fathers.

And now doo I adde, that this is no strange thing to the Schoole-diuines: for they also grant, that there be habits, and diuine vertues infused by God, to the receiuing whereof we onelie be∣haue our selues passiuelie. And in defining of them, they saie, that they be good qualities of the mind, the which God without vs worketh in vs: for so dooth he bestowe vpon vs the spirit of wise∣dome, the spirit of counsell, the spirit of fortitude, and other such like. Yea and Augustine, in his booke of grace and frée will, the 17. chapter thus wrote: Therfore, that we may will, he worketh without vs; but when we will, and that we so will, as we doo execute, he worketh togither with vs; but yet without him either working that we may will, or working togither when we do will, we are able to doo nothing towards the good works of godlinesse. Of him which worketh that we will, it is said; It is God that worketh in vs, euen to will. Of him working togither with vs when we now will, and we in willing doo exe∣cute; We knowe (saith he) that all things worke togither for the best vnto them that loue God. But while we be thus prepared and healed by God, he dooth not take awaie from vs [the pow∣er] to will; but he granteth vs to will well: nei∣ther taketh he awaie [the power] to vnderstand, but granteth vs to vnderstand rightlie. And vndoubtedlie it is the will it selfe that bringeth foorth the act of willing: howbeit, God giueth it strength, that it may bring foorth the same.

Wherefore Augustine, in his treatise De spiri∣tu & litera, the third chapter, thus writeth; But we saie, that mans will is so holpen to doo righ∣teousnesse, as besides that man is created with a fréedome of will, and besides the doctrine wher∣in it is commanded him how he should liue, he may receiue the holie Ghost; by which there may be in his mind a delight and a loue of that chéefe and vnchangeable goodnesse, which is God, euen now, when a man walketh by faith, and not yet in glorie; that as it were by this earnest pennie of a frée gift giuen vnto him, he may wax more feruent in cleauing to the Creator, and be infla∣med to come vnto the participation of that true light, that through him, of whom he hath his be∣ing, it may happen well vnto him. For neither can frée will auaile anie thing, except to sinne, if the waie of truth be vnknowne. And when that which is to be doone, and wherein we ought to in∣deuour, beginneth to be knowne, vnlesse it is al∣so delight and be beloued, it is not doone, it is not taken in hand, we doo not liue well. But that it may be beloued, the loue of God is powred into our hearts, not by the frée will, which riseth of vs, but by the holie Ghost which is giuen vnto vs, &c.

By these words he sheweth, that of vs ariseth not frée will (for as touching the health of the mind, it cōmeth actiuelie) but that it is wrought by the holie Ghost, that we afterward doo well, by louing of God, and liuing vprightlie. Grace

dooth not expect our will; bicause if it should ex∣pect it, we might thinke in our selues, that we had strength before to desire spirituall & super∣naturall good things. The Arausican Councel, in the 4. canon, condemned that opinion, whereby is beléeued, that the diuine grace expecteth mans will. In verie déed it preuenteth, and yet for all that it causeth no violence. For the plainer ex∣pressing whereof, a similitude of the resurrection of the Lord verie much serueth. He was raised vp from the dead, as concerning his humani∣tie; to the which raising vp from the dead, the humane nature behaued it selfe onelie passiue∣lie. Now is it expounded, how in things, that be outward and subiected to mans capacitie, some fréedome is to be attributed to our will; which afterward, as touching celestiall and superna∣turall things, is denied vnto it, vnlesse it be con∣uerted and prepared by God.

17 Now must we consider of the state of them that be regenerate, vnto whom a frée∣dome, as touching celestiall and supernaturall things, is granted; so far foorth as the infirmitie of this life will suffer. Of that matter wrote Prosper, in an epistle to Ruffinus, concerning frée will, which they will haue to belong vnto all men labouring in the vncerteintie of this life, and loden with sinnes: so that they, which will imitate the méekenesse and gentlenesse of our Sauior, and submit themselues vnder the yoke of his commandements, may find rest to their soules, and hope of eternall life. But they, which will not doo this, are by their owne default void of saluation: which if they would, they might haue obteined. But let them heare what is said by the Lord, to them that vse frée will; Without me ye can doo nothing. Againe; No man com∣meth vnto me, except my father which sent me drawe him. Againe; No man can come vnto me, except it shall be giuen him of my father. Againe; As the father quickeneth them that be dead; so also the sonne quickeneth whom he will. Againe; No man knoweth the sonne, but the father, neither knoweth anie man the father but the sonne, and he to whom the sonne will re∣ueale him. All which saiengs, séeing they be vn∣changeable, and cannot by anie interpretation be wrested to anie other sense; who doubteth, but that this frée will dooth obeie the exhortation of him that calleth, séeing in him, the grace of God hath ingendered an effect of beléeuing and obei∣eng? Otherwise it should be sufficient for a man to be warned, not that the will also should be made new in him: according as it is written; The will is prepared by the Lord. And as the apostle saith; It is God that worketh in vs both to will and to performe, euen according to his good will. According vnto which good will? No other but that, which GOD wrought in them: that he, which gaue to will, might also giue to performe, &c.

18 Of the verie which thing the same Pros∣per, in the place now alleged, thus writeth: Ne∣uerthelesse, if we behold with a godlie conside∣ration, that part of the children of God, which is reserued to the works of godlinesse; shall we not find in them a frée will not destroied, but renew∣ed? Which doubtlesse, when it was alone, and left to it selfe, was not mooued but to his owne destruction: for it had blinded it selfe, but it could not lighten it selfe. But now the same will is changed, not destroied, and vnto it is gi∣uen to will otherwise, to perceiue otherwise, and to doo otherwise; and to repose the safetie thereof, not in it selfe, but in the physician: bi∣cause, neither as yet dooth it enioie so perfect a health, that those things, which did hurt it be∣fore, cannot now hurt it; or else, that it is now able of his owne strength to temper it selfe from those things, which be vnwholesome for it. Therefore, man, which in frée will was euill, in the same frée will is become good: howbeit, he is euill, by himselfe; good, by God, who (accor∣ding to that originall honour) so renewed him with another beginning, as he not onlie would forgiue him the fault of an euill will and action, but also would giue him grace to will well, to doo well, and therin to continue. For euerie good gift (saith the apostle Iames) and euerie perfect gift is from aboue, and commeth downe from the father of lights, &c.

By these things we sée, that vnto Liberum arbitrium, that is, to will now reformed; no small power must be attributed. Therefore I af∣firme, that the regenerate can knowe spirituall things, that they can also make choise of them, and after a sort can doo them: bicause they are not now [onelie] méere and bare men, but they are men of God; they be ingraffed into Christ, they be his members, and therefore partakers of his fréedome. To them it is said; Worke you your saluation with feare and trembling. They be no longer the enimies of God, but fréends of God, and of Christ; and therefore he hath made knowne vnto them, those things which he heard of his father; Now they haue the lawes of God written in their harts, and in their bowels. They are not in the first point of the drawing, from whence the motion beginneth; but hauing pro∣céeded further, of vnwilling they are made willing. Fitlie agréeth vnto them the simi∣litude of Augustine vpon Iohn, of the gréene bough shewed to the yoong shéepe; and of the child, vnto whom nuts are offered: before they would not go, afterward they are drawne with great delight. Of them also this may be aptlie said; If thou be not drawne, praie that thou maiest be drawne. When they be children, they

are now led by the spirit of God, and are so led, as themselues doo those things that be right. Of which matter wrot Prosper, in an epistle to Ruf∣finus, saieng thus: For all men haue not faith, neither doo all men beléeue the Gospell; but they, which beléeue, are led by the spirit of God; they which beléeue not, are turned awaie by frée will.

Wherefore our conuersion vnto God, is not of vs, but of GOD: as the apostle saith; By grace ye are saued through faith, and this not of your selues, but it is the gift of GOD; not of works, least anie man should boast himselfe, &c. Also the regenerate can stir vp in them∣selues the gifts and grace of God, as Paule wrot vnto Timothie the second epistle. Also they ap∣plie themselues vnto the holie Ghost, that they may possesse and vse the more excellent and pro∣fitable spirituall gifts, as the Corinthians are admonished by Paule in the first epistle. Again, they that be renewed, doo works which are plea∣sing vnto God: for Abraham is commended by God, bicause he, for Gods sake, spared not his onelie begotten sonne. And the almes of the Philippians were called an odour of a good smell before God. And vnto the Hebrues, the 13. chap∣ter it is written; that Good turnes and hospita∣litie are acceptable sacrifices to God. They are now good trées, and therefore no maruell if they doo bring foorth good fruits; who euen of Christ himselfe being iudge, shall at the last daie be al∣lowed. And herevnto doo the regenerate at∣teine, that they be called perfect, and prepared to euerie good worke: who neuerthelesse, in all things that are to be doone well, haue alwaies néed of the speciall helpe of God.

And hereof wrote Prosper, in the epistle so often alledged: Therefore, whomesoeuer the grace of God iustifieth, it maketh not of good men better, but of euill men it maketh good; af∣terward by profiting, it will make of good men better, not by taking awaie of our frée will, but by setting of it frée [vnto righteousnesse.] But when it is lightened by the mercie of Christ, it is deliuered from the kingdome of the diuell, and is made the kingdome of God, wherein also it may continue. Neither doubtlesse is it streng∣thened sufficientlie by that power, except it ob∣teine thereby a perseuerance, from whence it re∣ceiued an indeuour. Yet for all this, haue not they which be conuerted, prepared, and healed, a∣nie full fréedome of the will, while they liue here: but They perceiue an other lawe in their mem∣bers, rebelling against the lawe of the mind. They doo not the good, which they would; but the euill which they hate. Neither are they able throughlie to fulfill the lawe. In their mind they serue the lawe of God, but in their flesh, the lawe of sinne. The spirit lusteth against the flesh, and the flesh against the spirit, so as they doo not those things which they would. And sometime the euent dooth not answer to their determinati∣ons, and horrible faults doo otherwhiles happen, as it came to passe in Peter and Dauid. Neither can they be without sinnes: for Iohn said; If we shall saie that we haue no sinne, we deceiue our selues, and there is no truth in vs. Also Iames wrote; In manie things we sinne all.

19 Howbeit, there is a difference betwéene the wicked and the regenerate: for those delight and reioise in sinnes, but the godlie doo sorrowe and mourne, and doo euerie daie praie; Forgiue vs our debts, &c. They crie also; O vnhappie man that I am! Who shall deliuer mee? And when they sée themselues vnperfect, and to haue onelie the first fruits of the spirit, they wish that their daie of death were present; to wit, that they may be made fullie perfect in the last regenera∣tion. And finallie, they séeme to haue said right∣lie, which haue appointed thrée sorts of fréedome [of the will.] One from necessitie constraining, the which is common, as well to the godlie, as to the vngodlie: for mans will cannot be con∣strained. An other fréedome they haue appoin∣ted, from sinne, which the vngodlie in no wise haue; but the regenerate doo in some part pos∣sesse it, as it hath béene alreadie declared. The third fréedome, is from miserie, which the wicked haue not, but we after some sort haue it. For al∣though we be tossed with diuers misfortunes, yet by hope we are saued both from sinne and from miserie. When we shall come into the king∣dome of heauen, we shall be at full libertie. And let these things suffice as touching frée will.

Notes

• Free will.
• That the word Libe∣rum arbitriū is no where found in the holie scriptures.
• To arbi∣trate what it signifieth.
• Augustine.
• Damascene
• The defini∣tion of free will.
• Barnard.
• The Ma∣ster of the sentences.
• The ob∣iects of free will are of two sorts.
• 1. Cor. 2. 14.
• 1. Cor. 2. 9.
• A distincti∣on of the state of men.
• 2. Sa. 24. 12.
• The free∣dome of them that be not re∣generate.
• Iosua. 5, 1.
• What the not rege∣nerate can do in the lawe of God. Rom. 2, 14
• 1. Tim. 1, 9.
• The vse of the lawe.
• Augustine.
• How far foorth free will dooth followe of the pre∣cepts.
• A simili∣tude.
• Augustine.
• The which we doo, we doo freelie.
• Rom. 1, 19.
• Psal. 19, 1.
• Rom. 2, 14.
• Ibidem. 3.
• Matth. 5, 46
• Matt. 7, 11.
• Gal. 1, 13.
• Rom. 7, 23.
• The end of vertue of the philoso∣phers.
• Ephe. 2, 3. Iohn. 3, 36,
• Gen. 4, 4. Matth. 7, 18 Phil. 3, 8.
• Iohn. 3, 6.
• Gen. 6, 3. and 8. 21.
• Rom. 14, 23
• Augustines places tou∣ching the necessitie of sinne.
• The Mi∣leuitane Councell.
• Rom. 8, 7.
• verse. 3.
• The diuer∣sitie of af∣fections by turnes.
• The will is gouer∣ned by the mind.
• A diuision of know∣ledges.
• The will comman∣deth mens actions.
• The capti∣uitie of the will. 2. Pet. 2, 19.
• Rom. 6, 16. 20.
• Iohn. 8, 36.
• Matt. 12, 19
• 2. Tim. 2, 26
• A simili∣tude.
• Luther.
• A simili∣tude.
• Merit of congruitie and condig∣nitie.
• Rom. 11, 6.
• Prou. 21. 1
• Ezec. 21. 21
• Esai. 10, 5.
• Oecolam∣padius.
• Esai. 1, 19.
• Ierem. 21, 8.
• Eccl. 15, 18. Deu. 30, 15
• Rom. 8, 14.
• verse. 34.
• Rom. 9, 16.
• Iere. 15, 19.
• The will dealeth ac∣tiuelie and passiuelie.
• The sect of Enthusiasts
• Rom. 1, 16.
• The heresie of the Pe∣lagians.
• Augustine.
• 2. Thes. 3, 2.
• Psal. 37, 23.
• Phil. 2, 13.
• Eze. 36, 27,
• 3. King. 3, 6.
• Iohn. 6, 45. Esaie. 54, 13
• Matth. 13, 9
• Deut. 29, 4.
• 1. Cor. 2, 9.
• Ibidem. 14.
• 2. Cor. 3, 5.
• Our con∣uersion and disposition must be at∣tributed to the spirit of God.
• Gen. 3, 8.
• Acts. 9, 1.
• Rom. 8, 7.
• Psa. 118, 37.
• Ibidem. 73.
• Ephes. 1, 18.
• Psa. 119, 36.
• Psal. 51, 12.
• 1. Kin. 8, 58.
• Psal. 95, 8.
• Ezec. 11, 19
• Matth. 5, 44
• 2. P••. 30, 1••.
• Ezec. 36, 26
• Hester. 14, verse. 13.
• Acts. 16, 14.
• verse. 26.
• Ezec. 37, 16
• Phil. 2, 13.
• Ephe. 2, 8.
• 1. Thes. 3, 2.
• Ephe. 1, 19.
• Pellicanus.
• verse. 1.
• 1. Cor. 4, 7.
• Iere. 17, 14. Psal, 80. 7.
• Iohn. 6, 44.
• A simili∣tude.
• 2. Cor. 2, 7.
• Iohn. 6, 45.
• Esai. 45, 69. Rom 9, 20.
• Rom. 9, 16.
• Oecolam∣padius.
• Phil. 2, 13.
• Matt. 10, 16.
• Luke. 2, 25.
• Iohn. 1, 48.
• Matt. 16, 18.
• Iohn. 2, 11.
• Rom. 9, 16.
• Gala. 4, 6.
• Eze. 11, 19. & 37, 26.
• Rom, 8, 14.
• Gal. 1, 15.
• Rom. 12, 3.
• 1. Cor. 12, 11.
• Phil. 1, 29.
• 2. Tim. 1, 7.
• Mat. 13, 11.
• Rom. 10, 17 Esaie. 53, 1.
• Rom. 10, 16.
• Augustine.
• Two kinds of calling.
• Rom. 8. 29.
• Mat. 20, 16.
• Ephe. 1, 5. & 9.
• Augustine.
• Augustine.
• Mat. 20, 16.
• 2. Tim. 1, 9.
• Matth. 22.
• 1. Cor. 1, 23.
• Ibid. 24.
• Rom. 8, 29.
• Rom. 9, 12.
• Rom. 11, 29.
• Rom. 11, 33. Rom. 3, 5.
• Psal. 85, 7.
• Ephe. 1, 5.
• Iohn. 6, 44.
• Rom. 10, 3.
• Acts. 2, 37.
• Rom. 9, 22.
• The vse of this doc∣trine.
• 1. Cor. 4, 7.
• A simili∣tude.
• Oecolam∣padius. Zach. 1, 3.
• Iere. 31, 18.
• Iohn. 3, 5,
• An obiec∣tion. Nazianzen
• Chrysost.
• Augustine.
• The con∣uersion of Paule.
• An obiec∣tion.
• What vio∣lent is.
• A simili∣tude.
• A power passiue and obedien∣tiall.
• Augustine.
• An obiecti∣on. Iohn. 1, 12.
• Zach. 1, 3. Ezec. 18, 31
• An obiecti∣on.
• A distinc∣tion of the will of God
• Gen. 3, 8. Gal. 1, 13.
• Matt. 26, 69. 2. Sam. 11, 2
• Acts. 9, 5.
• Luke. 14, 23
• An obiecti∣on. Mat. 23, 37.
• Obiections out of Au∣gustine.
• Iohn. 1, 12.
• How far foorth free will is granted.
• Matt. 15, 13.
• Matt. 11, 21.
• Iohn. 6, 44.
• Matt. 13, 1.
• Matt. 11, 27.
• Iohn. 5, 21.
• 1. Cor. 12, 3.
• That all men haue not beene called by preaching.
• Mat. 16, 15.
• Act. 16, 6. & 7.
• Mat. 14, 14.
• 1. Tim. 2, 4.
• Act. 16, 6.
• Psal 33, 15.
• Mat. 3, 9.
• Act. 18, 9.
• 2. Tim. 1, 9.
• Rom. 1, 18.
• Acts. 14, 15.
• Rom. 1, 19.
• Whie the Gentiles are inexcu∣sable.
• Esai. 6, 10.
• Iohn. 10, 27
• Mat. 7, 17.
• verse. 32.
• Iohn. 11, 52
• The opini∣on of the Schoole∣men.
• Augustine.
• Philip. 2, 13
• Rom. 8, 28.
• The Arau∣sican Coun¦cell.
• Of the state of free will in them that be re∣generate.
• Iohn. 15, 5,
• Iohn. 6, 44.
• Ibidem. 65.
• Iohn. 5, 21.
• Matt. 11, 27
• Phil. 2, 13.
• Prosper.
• Iam. 1, 17.
• Phil. 2, 15. Ephes. 2, 15. Iohn. 15, 15.
• Iere. 31, 33.
• A simili∣tude.
• Rom. 8, 14.
• Ephe. 2, 8.
• 2. Tim. 2, 6.
• 2. Cor. 12, 1.
• Gen. 22, 19.
• Phil. 4, 18.
• Hebr. 13, 16.
• Mat. 7, 17.
• Mat. 25, 35.
• 2. Tim. 3, 17.
• Rom. 7, 23. Ibid. vers, 19
• verse. 25.
• Gal. 5. 7.
• Mat. 26, 29. 2. Sam. 11, 1.
• 1. Iohn. 1, 10
• Iam. 3, 2.
• Mat. 6, 12. Rom. 8, 24.